Relevant bibliographies by topics / St. Louis Christian advocate

Academic literature on the topic 'St. Louis Christian advocate'

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Published: 27 July 2024
Last updated: 29 July 2024

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Journal articles on the topic "St. Louis Christian advocate"

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Thi Thu Trang, La. "Saint Louis Montfort’s Perfect Consecration “Totus Tuus”." Scientia - The International Journal on the Liberal Arts 12, no. 2 (September 30, 2023): 35–50. http://dx.doi.org/10.57106/scientia.v12i2.162.

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The consecration to Mary, as taught by Saint Louis de Montfort, is a profound and transformative spiritual practice that has touched the lives of countless believers throughout the centuries. At the heart of Montfort's teaching is the understanding that Mary, as the Mother of Jesus and our spiritual mother, plays a vital role in our journey toward God. Through the act of consecration, we entrust ourselves entirely to Mary's care and guidance, acknowledging her as our advocate, intercessor, and protector. This act of consecration is not a mere formality but a profound commitment to live our lives in imitation of Mary's virtues, surrendering our will to hers and allowing her to lead us closer to her Son, Jesus Christ. By consecrating ourselves to Mary, we open ourselves to her powerful maternal love, inviting her to mold and shape us into instruments of God's grace, and to deepen our relationship with her Son. In essence, the consecration to Mary is an invitation to walk the path of holiness under her guidance, trusting in her maternal care as we strive to live authentic Christian lives. In St. Louis Montfort’s teaching, there exist two vital elements of the Totus Tuus consecration, namely: the nature of the consecration and the practices of the consecration. It has four fundamental characteristics that remarkably reflect the scriptural aspect of the consecration. There are also the so-called interior and exterior practices that provide people the knowledge of how to concretely bring the consecration to reality.
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Wandzel, Szymon. "Maryja przeciw złu w przekazie św. Ludwika Marii Grignion de Montfort." Łódzkie Studia Teologiczne 31, no. 3 (October 11, 2022): 257–68. http://dx.doi.org/10.52097/lst.2022.3.257-268.

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The author tries to answer the question whether, according to St Louis Grignion de Montfort, Mary has power over demons and evil and can protect people from it. Saint Louis presents Mary as the Brave Helmswoman who resists evil and defends the Christian people. Through her living faith, her bond with the Church and the maternal mission of her Alma Mater, she also takes an active part in the work of amusement and supports those who take up arms against evil. The author notes that Mary’s role in fighting evil and helping humanity is active. Mary is constantly ready to help her children. Many Saints over the years confirm this truth, and a particular emphasis on the timeline is the figure of Saint Louis, in whose texts we can read his position confirming this thesis.
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Chatterjee, Jacob Donald. "Christian Antiquity and the Anglican Reception of John Locke’s Paraphrase and Notes on the Epistles of St Paul, 1707–1730." Locke Studies 20 (January 21, 2021): 1–36. http://dx.doi.org/10.5206/ls.2020.10597.

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The study of John Locke’s theological thought has yet to be combined with emerging historical research, pioneered by Jean-Louis Quantin, into the apologetic uses of Christian antiquity in the Restoration Church of England. This article will address this historiographical lacuna by making two related arguments. First, I will contend that Locke’s Paraphrase and Notes on the Epistles of St. Paul (1705–1707) marked a definitive shift in his critique of the appeal to Christian antiquity. Prior to 1700, Locke had largely contested these references to the precedent of the early Christian Church by making a narrowly philosophical case against arguments from authority in general. However, the controversial reception of Locke’s theological writings in the 1690s, compelled him to develop historical and methodological arguments in the Paraphrase against the witness of Christian antiquity. Secondly, I will argue that Locke’s repudiation of the witness of Christian antiquity was the primary motivation for the diverse responses to the Paraphrase by early eighteenth-century Anglican writers, such as Robert Jenkin, Daniel Whitby, William Whiston, Winch Holdsworth and Catharine Cockburn.
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Bremer, Thomas S. "Black Robes and the Book of Heaven." Church History and Religious Culture 101, no. 1 (February 23, 2021): 80–100. http://dx.doi.org/10.1163/18712428-bja10014.

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Abstract Protestant and Catholic sources tell different stories about four Nez Perce emissaries from beyond the Rocky Mountains who arrived in St. Louis in the fall of 1831. Although their respective historical accounts reveal little about why native peoples would find it advantageous to send a delegation to an American frontier town asking for help, they reveal much about the contrasts between these rival groups of American Christians in the nineteenth century as well as their common objectives in Christianizing the American west. A third version of Christian missionaries arriving in the intermountain west from an indigenous oral tradition offers a different interpretation of Christianity’s consequences for the native peoples of the region.
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Morrow-Howell, Nancy, Natalie Galucia, Emma Swinford, and Tanner Meyer. "Moving Toward Age-Diverse Universities: Perspectives of Admission and Career Service Professionals." Innovation in Aging 4, Supplement_1 (December 1, 2020): 551–52. http://dx.doi.org/10.1093/geroni/igaa057.1805.

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Abstract As age diversity in universities increases in response to demographic shifts, changes in educational practices, programs and policies are needed. To inform these transformations, this research focuses on opportunities and challenges of increasing age-diversity. We conducted 5 focus groups and included 31 professional staff at Washington University in St Louis who work in admissions and career services. A thematic content analysis revealed themes in two main categories: challenges of serving non-traditionally aged students (fitting in, career concerns, acclimating to learning environment and technology, ROI, and ageism) and benefits of older students (intentional students, experienced students, and classroom diversity). Recommendations emerged, including affinity groups, social opportunities which include families, community engagement for job placement, financial aid, targeted outreach to older students, academic flexibility, and administrative support. Findings will be used to advocate for increasing age-diversity among students at Washington University and other institutions in the Age-Friendly Global Network..
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Phillips, Jonathan. "St Bernard of Clairvaux, The Low Countries and the Lisbon Letter of the Second Crusade." Journal of Ecclesiastical History 48, no. 3 (July 1997): 485–97. http://dx.doi.org/10.1017/s0022046900014895.

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On 24 December 1144 'Imad ad-Din Zengi, the Muslim ruler of Aleppo and Mosul, captured the Christian city of Edessa. This was the most serious setback suffered by the Frankish settlers in the Levant since their arrival in the region at the end of the eleventh century. In reaction the rulers of Antioch and Jerusalem dispatched envoys to the west appealing for help. The initial efforts of Pope Eugenius in and King Louis VII of France met with little response, but at Easter 1146, at Vézelay, Bernard of Clairvaux led a renewed call to save the Holy Land and the Second Crusade began to gather momentum. As the crusade developed, its aims grew beyond an expedition to the Latin East and it evolved into a wider movement of Christian expansion encom-passing further campaigns against the pagan Wends in the Baltic and the Muslims of the Iberian peninsula. One particular group of men participated in two elements of the crusade; namely, the northern Europeans who sailed via the Iberian peninsula to the Holy Land. In thecourse of this journey they achieved the major success of the Second Crusade when they captured the city of Lisbon in October 1147. This article will consider how this aspect of the expedition fitted into the conception of the crusade as a whole and will try to establish when Lisbon became the principal target for the crusaders. St Bernard's preaching tour of the Low Countries emerges as an important, yet hitherto neglected, event.
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Bodrožić, Ivan, and Maja Rončević. "True Faith and Philosophy as a Way to Overcome Religious Prejudices according to 1st and 2nd Century Christian Sources." History in flux 5, no. 5 (December 24, 2023): 7–30. http://dx.doi.org/10.32728/flux.2023.5.1.

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The authors explore religious prejudices in early Christianity, Judaism, and paganism using 1st and 2nd-century sources. During that era, ethnic and religious biases affected various societal levels. The first section examines biases among Gentiles and Christians toward Jews, followed by biases between Gentiles and Jews toward Christians, and the prejudices of Christians and Jews toward Gentiles. The second section delves into prejudices between Christians and Jews, focusing on how society reacted to Christians’ distinctiveness from Jews, hindering their integration due to pagan religiosity. In response, Christians presented their faith as a bridge, emphasizing its universality for all people, not solely for the Jewish community. They offered a pathway for communion and reconciliation, asserting the superiority and broader interpretative nature of Christian faith over Judaism. Jesus Christ’s life, St. Paul’s teachings, and events from the Acts of the Apostles affirmed the faith’s universal significance. The third section centers on ‘barbarian philosophy’ as an attempt to unify Christians and pagans amid growing societal tensions in the 2nd century. Christian apologists, once pagan philosophers, aimed to alleviate prejudices by aligning their received faith with their society, employing ‘barbarian philosophy.’ This approach viewed Christianity through rationality, rooted in the universal divine Logos, appealing to all people as the creator and advocate.
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Witko, Andrzej. "„Totus Tuus” św. Jana Pawła II. Od teologicznej głębi po ikonograficzną mistyfikację." Roczniki Humanistyczne 68, no. 4 Zeszyt specjalny (2020): 45–56. http://dx.doi.org/10.18290/rh20684-3s.

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The life motto of Karol Wojtyła – of the Pope St John Paul II – was contained in two words: Totus Tuus. They were derived from the work dating back to the 18th century and published in 1843: Treatise on True Devotion to the Blessed Virgin Mary by St Louis Marie Grignion de Montfort. The choice of such a life’s motto was expressing the total and limitless offering of the exceptional follower to the Mother of God, also being an expression of his living, concrete, overwhelming and all-encompassing faith. This very motto has inspired Izabela Delekta-Wicińska, a Cracovian artist, to paint – in the year 1984 – a unique picture Totus Tuus, which gained enormous popularity in the whole world, thus becoming an object of fraud in respect of piety. Even though the artist held that she was inspired by an exceptional embrace of John Paul II and Cardinal Stefan Wyszyński on the day of inauguration of the pontifi of the Polish Pope, a photograph of the Totus Tuus painting was circulated in the entire Christian world as a miraculous picture of Pope John Paul II that was taken accidentally. In the early 1990s one of the then most pre-eminent mariologists, Rev. René Laurentin, was interested in the matter. Even as late as in the 2018 the www.infovaticana.com website explained that the Totus Tuus depiction is not a miraculous photography of the St. John Paul II but a painterly vision of the Cracovian artist, Izabela Delekta-Wicińska.
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Wengert, Timothy. "Edward A. Engelbrecht, Friends of the Law: Luther's Use of the Law for the Christian Life. St. Louis: Concordia, 2011, 310pp. $39.99." International Journal of Systematic Theology 17, no. 4 (September 26, 2015): 481–84. http://dx.doi.org/10.1111/ijst.12065.

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Schmidt, Freek H. "Expose Ignorance and Revive the "Bon Goût": Foreign Architects at Jacques-François Blondel's École des Arts." Journal of the Society of Architectural Historians 61, no. 1 (March 1, 2002): 4–29. http://dx.doi.org/10.2307/991809.

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This article focuses on four foreign architects who attended Blondel's school during the 1740s and 1750s: the Dutch architect Pieter de Swart, Sir William Chambers, and German architects Simon Louis du Ry and Karl Philipp Christian von Gontard. Through analysis of relatively unknown documentary evidence, the author reconstructs the actual content of Blondel's teachings. These sources underline Blondel's importance as a promoter of the study of architecture at all levels of society, a principal teacher of both theory and design, a master of spatial organization, a critic of contemporary architectural taste (Rococo and early neoclassicism), and an enthusiastic advocate of the interests of the architect as a professional in control of the entire building process. On the whole Blondel's views were heartily embraced by his foreign students. These facts suggest that, from an international perspective, Blondel should be regarded as a major propagator of the renewal and revival of the language of classicism and not merely as a traditionalist or as the last great theoretician of the Renaissance. Designs completed by his foreign students in their subsequent careers illustrate Blondel's efficacy in changing attitudes to classical architecture and theory, particularly outside France. After their schooling at Blondel's École des Arts, Chambers, de Swart, du Ry, and Gontard all rose to important positions in their homelands and, thanks to their acquired skills, used their education to redirect the practice of architecture. Moreover, their approaches to architectural education, theory, design, history, and contemporary taste clearly distinguished them as disciples of Blondel. To a large extent, they personified Blondel's new professionalism and were responsible for spreading his doctrine and renewed classicism throughout Europe during the second half of the eighteenth century and, at least in part, for carrying it well into the nineteenth century.
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Dissertations / Theses on the topic "St. Louis Christian advocate"

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Rodkey, Robert Fredrick. "A biblical approach to leadership (as applied at St. Louis Christian College) /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Phillis, James W. "Body building the role of church leaders in deploying church members in ministry /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Sarkipato, Daniel S. "A study of building relationships connecting with others in God's family at Trinity CRC /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Spomer, Charles W. "The effectiveness of the Ascension Bible Institute in preparing lay people for ministry in the church." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p020-0243.

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Pabarcus, S. Michael. "Education for urban church planting and ministry." Theological Research Exchange Network (TREN) Access this title online, 1993. http://www.tren.com/search.cfm?p036-0174.

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Wright, Alexander Robert. "William Cave (1637-1713) and the fortunes of Historia Literaria in England." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/278574.

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This thesis is the first full-length study of the English clergyman and historian William Cave (1637-1713). As one of a number of Restoration divines invested in exploring the lives and writings of the early Christians, Cave has nonetheless won only meagre interest from early-modernists in the past decade. Among his contemporaries and well into the nineteenth century Cave’s vernacular biographies of the Apostles and Church Fathers were widely read, but it was with the two volumes of his Scriptorum Ecclesiasticorum Historia Literaria (1688 and 1698), his life’s work, that he made his most important and lasting contribution to scholarship. The first aim of the thesis is therefore to build on a recent quickening of research into the innovative early-modern genre of historia literaria by exploring how, why, and with what help, in the context of late seventeenth-century European intellectual culture, Cave decided to write a work of literary history. To do so it makes extensive use of the handwritten drafts, annotations, notebooks, and letters that he left behind, giving a comprehensive account of his reading and scholarly practices from his student-days in 1650s Cambridge and then as a young clergyman in the 1660s to his final, unsuccessful attempts to publish a revised edition of his book at the end of his life. Cave’s motives, it finds, were multiple, complex, and sometimes conflicting: they developed in response to the immediate practical concerns of the post-Restoration Church of England even as they reflected some of the deeper-lying tensions of late humanist scholarship. The second reason for writing a thesis about Cave is that it makes it possible to reconsider an influential historiographical narrative about the origins of the ‘modern’ disciplinary category of literature. Since the 1970s the consensus among scholars has been that the nineteenth-century definition of literature as imaginative fictions in verse and prose – in other words literature as it is now taught in schools and universities – more or less completely replaced the early-modern notion of literature, literae, as learned books of all kinds. This view is challenged in the final section of this thesis, which traces the influence of Cave’s work on some of the canonical authors of the English literary tradition, including Johnson and Coleridge. Coleridge’s example, in particular, helps us to see why Cave and scholars like him were excluded lastingly from genealogies of English studies in the twentieth century, despite having given the discipline many of its characteristic concerns and aversions.
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Books on the topic "St. Louis Christian advocate"

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W, Woodruff Howard. A 6,500 name comprehensive index--statewide Missouri obituaries: From "The St. Louis Christian advocate" (Methodist) 1851-1882. Independence, Mo. (1824 South Harvard, Independence 64052): Mrs. H.W. Woodruff, 1986.

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Hughes, Richard T., Howard Elmo Short, and Henry E. Webb. The power of the press: Studies of the Gospel Advocate, the Christian Standard and the Christian-Evangelist. Nashville, Tenn: Disciples of Christ Historical Society, 1987.

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Joseph, Lawrence. St Louis-Marie Grignion de Montfort: Educator of children and youth, founder of Company of Mary, Daughters of Wisdom and Brothers of St Gabriel. Mumbai: St Pauls, 2012.

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Louis-Marie, Grignion de Montfort. God alone: The hymns of St. Louis Marie de Montfort. Bay Shore, NY: Montfort Publications, 2005.

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Louis-Marie, Grignion de Montfort. God alone: The hymns of St. Louis Marie de Montfort. Bay Shore, NY: Montfort Publications, 2005.

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Louis-Marie, Grignion de Montfort. God alone: The collected writings of St. Louis Mary de Montfort. Bay Shore, NY: Montfort Publications, 1988.

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Davis, Ralph. Webster Groves Christian Church, 1895-1985: Called to a creative future. St. Louis, MO: The Church, 1985.

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Woodruff, Howard W. State-wide Missouri obituary index, 1851-1882: As published weekly in the St. Louis Christian Advocate. InfoTech Publications, 1992.

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Jean, Joinville. Life of St. Louis. Creative Media Partners, LLC, 2021.

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Ljutic, Sanja. Homeless in St. Louis and Sleeping in Churches. Lulu Press, Inc., 2009.

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Book chapters on the topic "St. Louis Christian advocate"

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Shreiber, Maeera Y. "Hiding in Plain Sight." In Holy Envy, 54–79. Fordham University Press, 2022. http://dx.doi.org/10.5422/fordham/9781531501723.003.0003.

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Chapter 3 takes up another modernist poet, Louis Zukofsky, whose forays into the Jewish Christian borderzone reveal an intense emotional battleground. While Zukofsky’s investment in Yiddish (his translations of Yehoash appear throughout) as an aesthetic resource is well-acknowledged, most discussions offer a triumphant account featuring a young upstart poet vanquishing such luminaries as Eliot and Pound. Reading against the grain, this chapter reveals a writer in the throes of desire and envy for the aesthetic treasures available to the Christian Other (such as Bach’s “St. Matthew’s Passion”) —a desire that provokes a shame-faced and shameful repudiation of Yiddish, the very language previously deployed in this interreligious conflict.
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Velde, Lea Vander. "Before the High Court." In Mrs. Dred Scott, 305–19. Oxford University PressNew York, NY, 2009. http://dx.doi.org/10.1093/oso/9780195366563.003.0032.

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Abstract After hugh garland’s death, a much more prominent St. Louis lawyer, Henry S. Geyer, took over representing Sanford in the appeal. (His services too were probably arranged by Benami Garland.) Sanford himself was planning another trip to Europe at the time. Geyer appears to have been more of an ideological choice than Garland’s cousin, Hugh. Henry Geyer had represented the state in defending mandatory licensing of free blacks challenged by Charles Lyons by arguing that Lyons had no privileges and immunities that were impinged by the law because he was not a citizen of Kentucky where he was born free. Geyer would similarly claim in the high court that the Scotts were not citizens. Geyer had recently defeated Missouri senator Thomas Hart Benton for his Senate seat in the 1850 election. He agreed to argue the case without compensation, an incongruous gesture since his client was one of New York’s richest men. Former attorney general Reverdy Johnson was enlisted for Sanford as oral advocate before the nation’s high court. Reverdy Johnson had not only been U.S. attorney general in Taylor’s cabinet, but he had also represented the Chouteau family previously in land claims before the Supreme Court.
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DiGirolamo, Vincent. "Press Philanthropy and the Politics of Want." In Crying the News, 258–300. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780195320251.003.0009.

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To better recruit and discipline their young distribution force, newspaper publishers and circulation managers in the 1880s became pioneers of corporate welfare. Led by Joseph Pulitzer in St. Louis, E. W. Scripps in Detroit and Cincinnati, Victor Lawson in Chicago, and George Booth in Grand Rapids, Michigan, they organized newsboy banquets, excursions, clubs, schools, and marching bands. They also sponsored newsboy boxing tournaments and fielded newsboy baseball teams. A dozen eastern newspapers formed their own newsboy baseball league. Newsboys took full advantage of these programs, as well as the newsboy homes and reading rooms founded by the Woman’s Christian Temperance Union, but they also organized unions, struck for better pay and working conditions, and participated in political campaigns and protests. Ultimately, they sought justice over charity.
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Evans, Christopher H. "“Dearest Cossie”." In Do Everything, 239—C19.P33. Oxford University PressNew York, 2022. http://dx.doi.org/10.1093/oso/9780190914073.003.0020.

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Abstract This chapter discusses the burgeoning friendship between Willard and the British reformer Isabel Somerset. Somerset was president of the British Women’s Temperance Association and had close ties to numerous British reformers, including the Methodist minister Hugh Price Hughes. The chapter discusses the relationship between Willard and Somerset in the early 1890s, highlighting the two women’s role in hosting the first meeting of the World’s Woman’s Christian Temperance Union (WCTU) in 1891. A few months after this meeting, however, Willard faced her most devastating professional setback, marked by her failed attempt to forge a reform coalition around the People’s Party at the St. Louis Industrial Conference in 1892. That same year, Willard’s mother died—an event that led Willard to a prolonged absence from the United States, living in England with Somerset.
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Gleason, Christopher M. "Paganisms." In American Poly, 17—C1F2. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197659144.003.0002.

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Abstract Chapter 1 argues that neo-Pagan spirituality was an essential element in the foundational ethics of American polyamory. It sets the early stages of this development within the counterculture of the 1960s by tracing the history of the Church of All Worlds (CAW), an influential neo-Pagan New Religious Movement that emerged in St. Louis, Missouri, in the 1960s and spread throughout northern California in the 1970s. The chapter follows the evolution of CAW’s belief structure, arguing that its eclectic mix of science fiction, libertarianism, drug use, and pantheistic nature/Goddess worship produced a sexual ethics that rejected monogamy and the Judeo-Christian ethics that CAW believed monogamy to have been based on. In its place, it offered a metaphysics that celebrated open and honest multipartner sexual relationships as a means to connect with Gaia, or the divine feminine.
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Bardaglio, Peter. "The Children of Jubilee: African American Childhood in Wartime." In Divided Houses, 213–29. Oxford University PressNew York, NY, 1992. http://dx.doi.org/10.1093/oso/9780195074079.003.0012.

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Abstract Private Spotswood Rice, hospitalized in. St. Louis for chronic rheumatism, took his pen in hand on September 3, 1864, to write to his enslaved children. A Missouri ex-slave who enlisted in the Union army in February, Rice had learned that the woman who owned his daughter Mary prohibited her from visiting him and, even more insulting, Mary’s mistress accused the father of trying to “steal” the child. Rice’s fury pulsated throughout the letter to his offspring as he sought to assure them that he intended to gain possession of “his own flesh and blood.” He informed the girls that he would take part in a Union military operation moving through the area later in the month, and that if the mistress didn’t “give you up this Government will and I feel confident that I will get you.” “You tell her from me,” Rice directed his daughters, “that She is the frist Christian that I ever hard say that aman could Steal his own child especially out of human bondage.”
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Lane, Belden C. "Stars." In The Great Conversation, 115–31. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190842673.003.0008.

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The stars have always fascinated poets and astronomers alike. Early Greek philosophers imagined a music of the spheres—a musica universalis—produced by the heavenly bodies. The sun, moon, planets, and stars, said Pythagoras, all emit their own unique hum, an orbital resonance based on the mathematical harmony of their movements. Number, motion, harmonics, mystery: These are the rhetoric of the stars. Origen of Alexandria, the third-century Christian theologian, drew on Plato and others before him in contending that the stars were living beings, actively engaged in praising God and assisting human life. In the twelfth century, the Mississippian people at the Cahokia Mounds site near East St. Louis carefully studied the rising of the sun and stars at important times of the year. The Cahokians created a habitable cosmos by perceiving the stars as the living source of their cultural and religious life. They built more than a hundred mounds and five wood-henges in order to carefully measure solstices, equinoxes, and star risings. They monitored the ascent of celestial objects like Venus and the star cluster we know as the Pleiades. On the winter solstice, the author spends a cold, wet night atop Monk’s Mound, awaiting the rising of the Pleiades himself.
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Tidwell, John Edgar, and Mark A. Sanders. "“A Tour Of History: Old New Orleans”." In Sterling A. Brown’s, A Negro Looks At The South, 138–48. Oxford University PressNew York, NY, 2007. http://dx.doi.org/10.1093/oso/9780195313994.003.0023.

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Abstract The stretch along the gulf from Pascagoula to Biloxi to Pass Christian to Bay St. Louis to Mulatto Bayou prepared me for New Orleans. Old French bungalows in shady thick gardens; the crosses and Catholic shrines; the shacks propped on stilts at the edge of the bays and bayous; the oyster shell roads bending into lush wildernesses where the tangled elephant-eared or lance-like plants showed all shades of green; cypress knees hunching swollen out of the muck; flowers delicately hued or like flame or startlingly white; sluggish bayous set in green frames; bearded water oaks and willows; straight long-leaf pines; palmettoes; the blue waters of the gulf, dazzling in the sunlight—all were fit settings for easy living Latins. The beauty of crepe-myrtles and magnolias belonged here, but so did the littered beaches, briny and tangy, smelling of fish at low tide. Old Spain was here— the hanging moss went by the name of “Spaniards beard,” and the yucca by the name of Spanish dagger. Old France was here in the houses, the cemeteries, and the people—Cajuns, Creole whites, Creole Negroes. It was hard to tell, looking at these olive, sloe-eyed brunettes, where one started and the other left off. The Indians had been here, leaving traces in the high cheek-bones and long, coarse, blue-black hair of many of the people, white and colored. But the Choctaws were gone; the grandsons of the Congo were here to stay.
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