George A. Smith vs. the Old Fogies vs. “The Fast Age”

George A. Smith (1817-1875) was nothing if not up with the times. This is one I couldn’t resist.

I thought I would take the liberty of addressing the younger brethren,
as a great portion of this congregation are what might be termed in
the States, Young America, if you please, or among us, “Young
Mormons,” those who have been raised in the midst of persecutions, and
the instructions the Saints have enjoyed. President Young, in the
course of his remarks, introduces the subject of the divisions that
exist in New York politics; for instance, it is customary in the
political circles of New York, and has extended from that capital
throughout the Union, to denominate men that have become somewhat
superannuated in their veins, or have got the old-fashioned slow
motion about them, “old fogies.” For instance, there are but few of us
but what can remember when railroads were first introduced into the
United States. It is not difficult for old men to remember when the
first steam boat was built, or when the first telegraph wire was put
in operation; and it is properly denominated the “fast age.” Men who
have got the old principles of locomotion-that cannot accommodate
their feelings to the great improvements of the fast age-that have got
their education on the slow track, and are determined to follow it, it
would be better for them to stand aside, and clear the track for the
telegraph speed of the present generation just rising up on their
heels.[April 1855]

The impact of technology is enormous. (g)

Happy Easter!

God bless all of you this day. A sermon version is at BCC.(grin)

The Value of a Sermon Critical Edition. Part 5. (Some Examples.)

[Cross-posted from BCC.]

Here is part 4.

Bibliographical disciplines have divided up into various specialties and during the last several decades the dominant Anglo-American textual theories have splintered into a variety of approaches modeled on various ideas with roots ranging from multivalued and fuzzy logics to epistemology, philology, physics, biology, etc., which coexist in some tension.[1] This means that no matter what approach a critic or editor takes he or she is bound to fall victim to a thrashing by somebody. The good side of this is a wide open field for expression. One hopes that *someone* likes the result.

This time I want to give a few examples of various ways texts are presented. These will range from classical presentations where the editor is concerned with laying out both editorial decisions and the available alternatives, to a clear text format where the presentation records a smooth, clean (easily quotable) grammatically correct text whose relationship to manuscripts or other editions is essentially hidden from the reader or if not that extreme, at least annotation is placed in back matter.
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Articles of Faith — Australian Style

Part of the Latter-day Saint missionary effort in the 19th century was pamphleteering. Certainly, Parley Parker Pratt was champion there. Religious periodicals were another tool commonly used in the new Mormon effort to get the word out. The 1840s and 50s were rich in this stuff with the Mormon apostles leading the way, but not far behind were the 2nd tier Elders.
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Association for Documentary Editing Workshop on the Text Encoding Initiative at SLC

From ADE:

Dear Colleagues,

The Association for Documentary Editing, with funding from the National Historical Publications and Records Commission, will present a workshop before the ADE annual meeting. It will be held from noon, Tuesday, 18 October, to noon, Thursday, 20 October.
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Buried in Manuscripts

I haven’t had much time to post stuff lately, mostly because of boring old work, but I’ve also been doing my share of working with manuscripts related to Joseph Smith’s sermons. One tends to get a narrow focus when hunting for commas and doing handwriting ID, etc. Lately I’ve been dealing with Joseph’s sermon delivered at the stand in Nauvoo, May 12, 1844. This sermon falls in an interesting category, easily placed with crisis things like D&C 113 and meant to position Joseph securely in the queue of biblical prophetic tradition with techniques ranging from misreading bible texts (he references his polyglot again) at the same time advertising the sermon as a follow on to KFD2 (the famous King Follett Discourse).
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