President Donald Trump on Thursday called off plans to livestream the December 3 military execution of Nidal Hasan after the announcement generated widespread disgust.
Defense Secretary Pete Hegseth announced last week that the U.S. government would livestream the firing-squad execution of Hasan, a former Army major who shot and killed 13 people at the Fort Hood Army base in 2009. A court-martial jury sentenced Hasan to death in 2013.
It would have been the first public execution in the United States since a hanging in Missouri in 1937, though the last well-known public execution occurred a year earlier in Kentucky. Rainey Bethea, a black man, was hanged before a crowd of roughly 20,000 people in Owensboro. Kentucky became the last state to outlaw public executions two years later.
The plan to livestream Hasan's execution drew comparisons to the Taliban. The U.S. Conference of Catholic Bishops called it "a barbaric promotion of a culture of death." Writing at The Lamp, an orthodox Catholic journal, Matthew Walther noted that it would be the "first ever government-sanctioned snuff film in American history."
However, Trump and Hegseth didn't trip over just liberal and religious pieties, but a deep-rooted American aversion to bloody displays of state power that goes back to the colonial era.
Lynn Novick, the director of Ken Burns' upcoming PBS documentary series Crime and Punishment in America, tells Reason that public executions "haven't been a regular part of American life since the Colonial time in the early years of the Republic, and there's really good reasons for that."
One of American colonists' many complaints about oppressive British rule was England's expansive criminal code, known derisively as the "bloody code" because it contained more than 200 capital crimes.
"In Colonial America, [an execution] was an everyday occurrence," Novick says. "There were executions all the time, and one of our scholars told us that most people would have seen someone executed in their lifetime."
Excessive capital punishment also ran contrary to emerging theories by leading Enlightenment thinkers that punishment should be proportional to the crime and not driven by revenge or bloodlust.
Perhaps more importantly, public executions were disorderly affairs that, rather than reinforce the power of the state, inflamed the passions of the mob to a dangerous degree. "In many cases, crowds would become very boisterous, riotous, angry, excited," Novick says. "There were sometimes violent outbursts at these events."
As a result, many of the Founding Fathers saw frequent public executions as disruptive to the fragile social order. The early American republic's move away from sanguinary spectacle was driven by a desire to create a stable, virtuous citizenry and sever itself from the European continent's tradition of public torture and execution.
As Reason described in a recent cover story, the result of this was the invention of the American penitentiary in the early 1800s, which was sold as a humane and rehabilitative replacement for the whipping post and gallows.
States transitioned from public to private hangings behind their newly built prison walls in the late 19th and early 20th centuries, before switching to the use of the electric chair. This was not done out of entirely humanitarian concerns, especially in the South, where public executions often became quasi-religious ceremonies, with the condemned declaring their ultimate victory over death (and the state) through Jesus Christ.
"Executions had contested meanings," Michael Ayers Trotti wrote in The End of Public Execution. "They were moments of justice, of state power; but they were also moments of religion, exceptional moments that transcended normal life."
The main reason that public executions disappeared over the long term, though, is obvious to anyone who's not a sociopath: It's weird and dehumanizing to gather in a crowd to watch someone else be killed, to participate in the government's promotion of its power to take a human life.
Rachel Abbott, who witnessed Bethea's 1936 hanging when she was 5 years old, told WKU Public Radio in 2016 that she had nightmares about it years later.
"I remember it well, but I didn't want to," she said. "I tried to get away from it because it was hurting me so bad. I started having me nightmares after I was older. It's like his spirit was just hanging all around me. The first thing you'd know I'd start crying because I felt he wanted me to help him get buried, get sent back to his gravesite by his father. I still have tears running when I think of it."
The Canadian Forces Snowbirds brought the Canadair CT-114 Tutor’s aerobatic career to a close on Friday, October 16, with a final home-base demonstration at 15 Wing Moose Jaw, Saskatchewan. The private event, which was livestreamed, honored the Canadian-built jet trainer that defined the team for more than half a century, as well as the aircrew and support personnel who kept the increasingly demanding aircraft flying.
This Friday, join us in saying farewell to the CT-114 Tutors.
Watch the last airshow on Friday, October 16, 2026 live on our Facebook page.
While Friday’s performance marks the end of the Tutor’s aerobatic display career with the team, a Grey Cup flyover in Calgary on November 15 remains on the schedule.
Speaking to MooseJawToday on October 15, Snowbirds team lead Maj. Maciej “Match” Hatta described the Tutor’s final season as an emotional milestone for the squadron, as well as an opportunity to recognize the families and support personnel who sustain the team during its annual touring season.
The Snowbirds taxi at Gowen Field, Boise, Idaho, during the Gowen Thunder Open House and Airshow, in 2017. Note the twin smoke tanks below the fuselage. U.S. Air National Guard photo by Master Sgt. Joshua C. Allmaras
Hatta has a long personal history with the aircraft. He flew with the Snowbirds from 2014 to 2017, subsequently worked on testing the Tutor’s avionics upgrades, and returned this year to lead the team through its final season with the jet. Despite having flown around 30 different aircraft as a test pilot, he has a particular attachment to the Tutor.
“This is still my favorite airplane to fly,” he said.
Hatta recalled flying a maintenance test sortie alone the previous day, enjoying the opportunity to look out over the wings without the near-constant radio communications involved in leading a formation display. He also noted the differences between individual aircraft in the fleet.
“They all have their own personality,” Hatta said. “Some of them howl a little more than others. Some get hotter inside. Some have poor air conditioning.”
Lt.-Col. Guillaume Paquet, commanding officer of No. 431 Air Demonstration Squadron, Royal Canadian Air Force (RCAF), said the final season has prompted strong reactions from spectators, many of whom have grown up watching the Snowbirds perform in the Tutor.
“The reality is we’ve been touring this country for 55 years, so everyone has a story, a childhood memory,” Paquet said.
Golden Hawks To Snowbirds
Canada’s military aerobatic tradition dates back to 1929, when the biplane Armstrong Whitworth Siskin helped establish the country’s formation-flying heritage. The modern era began in 1959 with the creation of the Golden Hawks, formed to mark the 50th anniversary of powered flight in Canada and the 35th anniversary of the RCAF. Flying gold-painted Canadair-built F-86 Sabre fighters, the team initially was intended to operate for a single season. Its popularity led to several more years of performances across Canada and the United States before it was disbanded after the 1963 season amid the high costs of maintaining it.
Canada’s centennial celebrations in 1967 brought a new demonstration team, the Golden Centennaires, which flew CT-114 Tutor jet trainers at 100 airshows across Canada and the United States. The Tutors would subsequently become the foundation of the Snowbirds. In 1969, Colonel O.B. Philp, newly appointed commander of No. 2 Canadian Forces Flying Training School at Moose Jaw, Saskatchewan, encouraged instructors to practice formation aerobatics using surplus Tutors left over from the Centennaires program. Initially presented as training and proficiency flying, the formations soon attracted public attention and gradually evolved into an established demonstration team.
The Golden Centennaires existed for only one year to celebrate the centennial of Canada in 1967. Canadian Forces
The formation grew from four aircraft in 1970 to seven in 1971, when the Snowbirds name was adopted following a competition among schoolchildren. Two solo aircraft were added in 1972, establishing the team’s familiar nine-aircraft format. That year, its pilots were assigned to demonstration flying on a full-time basis. The team’s Tutors were modified to support solo operation from the right-hand seat and the demands of inverted flight during aerobatic displays. In 1974, the Tutors received their distinctive red, white, and blue paint scheme, and the team was authorized to perform a fully aerobatic display.
Seven Canadian Forces Snowbirds jets perform an aerial demonstration earlier this year. U.S. Air National Guard photo by Tech. Sgt. Mikayla Gibbs
The Snowbirds subsequently achieved full squadron status as No. 431 Air Demonstration Squadron, becoming one of the most recognizable symbols of Canadian military aviation. Their officially stated mission was to demonstrate the professionalism, teamwork, and flying skills of the Canadian Armed Forces to audiences across North America.
The U.S. Navy Flight Demonstration Squadron, the Blue Angels, join their signature Delta formation with the Snowbirds for a scheduled photo shoot over Evansville, Indiana, in 2015. U.S. Navy photos by Mass Communication Specialist 1st Class Michael Lindsey/Released
However, the Tutor’s final years were marked by a series of serious accidents and renewed scrutiny of its aging systems.
In October 2019, a Snowbirds aircraft crashed in Georgia after an engine fuel-delivery failure, with the pilot surviving an ejection that was itself affected by a parachute malfunction. In May 2020, another Tutor crashed shortly after takeoff near Kamloops, British Columbia, killing the Snowbirds public affairs officer and seriously injuring the pilot; investigators determined that a bird strike had triggered an engine compressor stall. The fleet was temporarily grounded following that accident, with operations resuming under additional restrictions in August 2020.
A further accident at Fort St. John, British Columbia, in August 2022 prompted another fleet-wide operational pause after an engine failure during takeoff; investigators identified an improperly assembled oil filter as the cause. The aircraft returned to service the following month.
The Royal Canadian Air Force’s Snowbirds parked on the flight line at Peterson Air Force Base, Colorado, in 2018, during the North American Aerospace Defense Command’s 60th Anniversary Celebration. DoD photo by Staff Sgt. Emily Kenney, USAF
Subsequent safety measures included restrictions on certain aerobatic maneuvers and formations, minimum runway-length requirements, and limits on flying over water or performing some maneuvers outside gliding distance of a suitable landing surface.
At the same time, the persistent engineering challenges involving the Tutor’s airframe, engines, and ejection system were all factors in its retirement, with the RCAF concluding that further life-extension work was no longer practical.
Developing Canada’s Jet Trainer
Canadair Limited of Montreal began developing the CL-41A Tutor in the mid-1950s as a high-performance jet trainer to prepare RCAF pilots for the Canadair-built F-86 Sabre. The all-metal, low-wing, single-engine aircraft featured side-by-side seating and duplicate flight controls, allowing instructors to monitor students closely and take control when necessary. Two prototypes were built, with the first making its maiden flight on January 13, 1960, with Canadair test pilot Ian MacTavish at the controls.
Capt. Wes MacKay banks his Canadian Forces Tutor jet over downtown Toronto in a practice run before a performance at the Canadian National Exhibition in 1988. Photo by Boris Spremo/Toronto Star via Getty Images
Following an extensive testing and demonstration program, Canadian Minister of National Defence D.S. Harkness announced an order for 190 production aircraft on September 11, 1961. Deliveries began in 1963, with each aircraft reportedly costing approximately C$425,000 (around $394,000). Powered by a General Electric J85-CAN-40 turbojet built under licence by Orenda, the aircraft entered RCAF training service in late 1964 under the designation CT-114 Tutor.
As well as the RCAF, the Tutor found one other military operator in Malaysia. The Royal Malaysian Air Force received 20 examples designated the CL-41G Tebuan (meaning “Wasp” in the Malay language), which served between 1967 and 1986 in the ground-attack role.
The Tutor served as the RCAF’s primary jet trainer for decades, accumulating more than one million flight hours before its training role ended in 2000. It was replaced by the CT-156 Harvard II and CT-155 Hawk. The aircraft nevertheless remained in military service with the Snowbirds.
The Next Chapter
The Tutor’s retirement will bring an end to a long chapter in Canadian military aviation, but the Snowbirds are expected to continue flying with a new aircraft type. In May of this year, the Department of National Defence announced plans to replace the CT-114 with the CT-157 Siskin II, based on the Pilatus PC-21 turboprop trainer. The new demonstration capability will remain at 15 Wing Moose Jaw and is expected to become operational in the early 2030s.
Today the Government of Canada announced a commitment to purchase a future RCAF air demonstration capability. After more than six decades of service 2026 will mark the final season for the CT‑114 Tutor aircraft fleet which has represented Canada with dignity and pride since 1971. pic.twitter.com/iqRNE8d8H3
— Royal Canadian Air Force (@RCAF_ARC) May 19, 2026
The Siskin II has already been procured under Canada’s wider Future Aircrew Training (FAcT) program, for advanced fixed-wing and jet preparation. It is one of five aircraft types being procured under a 25-year, C$11.2-billion (approximately $7.9 billion) contract awarded to SkyAlyne in 2024. The other four types are the CT-102B Astra II (Grob G 120TP) for basic pilot training; CT-157 Siskin II for advanced fixed-wing and jet preparation; CT-145E Expeditor II (Beechcraft King Air 260) for multi-engine training; CT-153 Juno (Airbus H135) for helicopter training; and CT-142Q Citadel (De Havilland Canada Dash 8-400) for training air combat systems officers and airborne electronic sensor operators.
One of the first two Pilatus PC-21s departs Stans in Switzerland bound for Canada on September 14, 2026. These first aircraft mark the start of a new chapter in Canada’s Future Aircrew Training (FAcT) program. Pilatus
Paquet, the No. 431 Air Demonstration Squadron boss, said all Tutors are to be flown to IMP Aerospace in Trenton, Ontario, by March 31, 2027, where they will be disposed of. Some aircraft are expected to be preserved in museums or mounted on pedestals for public display, while others will be used as training aids for aircraft maintenance apprentices in Borden, Ontario.
“They’re not going to be flying. They’re not going to be flyable,” Paquet said.
Snowbirds team lead “Match” Hatta hopes to contribute his test-pilot experience to the transition, including testing the replacement aircraft and developing the new demonstration program.
“I would love to contribute to the team in terms of seeing them through the transition,” he said. “If I’m able to use my test background as well in helping that out, testing the new show, testing the new airplanes, and passing it on to a new boss down the road, then I’d love to do that.”
Royal Canadian Air Force CT-114 Tutor pilots with the Canadian Forces Snowbirds perform pre-flight checks during the Defenders of Liberty Air & Space Show at Barksdale Air Force Base, Louisiana, in 2019. U.S. Air Force photo by Airman Jacob B. Wrightsman
For Paquet, the immediate priority is completing the final display season without incident before turning to the next phase of the team’s history.
“I will definitely be emotional. The only thing I’m hoping for is that all the planes land safely, bring everybody home, and then we can check the box and say it was an extremely successful season. I brought everybody home, and we’ll move on to the next chapter.”
After more than six decades since its development began, the Tutor leaves behind a legacy spanning generations of military pilots and millions of spectators. Its final Snowbirds aerobatic display represents not simply the retirement of an aging aircraft, but the end of a long tradition in which the little jet trainer was one of the country’s most recognizable symbols of military flying and aerial performance.
The World Zionist Organization was founded in 1897. It has an elaborate structure, including a World Zionist Congress, a Zionist General Council, a Zionist Executive, and a Zionist Supreme Court. And this is just one of the many such entities…
According to The Washington Post, "The chairman of the Republican-led House Oversight Committee is investigating two D.C.-based activist groups over hosting what he called 'jury nullification training sessions,' claiming that their instructions given to potential jurors were an illegal attempt to subvert federal prosecutors."
The committee chair in question, Rep. James Comer (R–Ky.), has set his sights on the groups known as Free DC and Harriet's Wildest Dreams because they, in Comer's words, believe "that potential jurors should not make decisions impartially based on applying the law as instructed to the facts presented before them in the case, but based on their subjective, personal beliefs and activist agendas."
I hate to break it to Comer, but many prominent members of America's Founding generation would have agreed with those D.C. activists.
The debate over jury nullification asks whether there is a proper place in our legal system for a jury to acquit, not because of any lack of evidence of a defendant's guilt, but because the jury believes the underlying law that was supposedly broken, or the prosecutor's particular enforcement of that law, to be unconstitutional.
In 1791, the influential Founding Father James Wilson, who was a signer of both the Declaration of Independence and the U.S. Constitution, delivered a widely discussed lecture on law at the College of Philadelphia. "Whoever would be obliged to obey a constitutional law, is justified in refusing to obey an unconstitutional act of the legislature," Wilson said. "When a question, even of this delicate nature, occurs, every one who is called to act, has a right to judge." Needless to say, jurors are among those "called to act" in this very manner. Jurors therefore have their own "right to judge" the constitutionality of the law (and prosecution) before them.
Thomas Jefferson made a similar point in a 1789 letter to Thomas Paine. "The trial by jury," Jefferson wrote, is "the only anchor ever yet imagined by man, by which a government can be held to the principles of its constitution." How else may a jury hold the government accountable to the principles of the Constitution than by judging for itself the constitutionality of the government's actions, including the actions of the police and prosecution?
According to Comer, the job of a juror is mechanically "applying the law as instructed to the facts presented before them in the case."
But that's not what Founding Fathers such as Wilson and Jefferson thought. They argued that the job of the juror was to apply the text of the Constitution to the actions of the government and to acquit the defendant if either the law or its enforcement came up short. As Alexis de Tocqueville put it in his great book, Democracy in America, the jury "places the real direction of society in the hands of the governed, or a portion of the governed, and not in that of the government."
In Other Legal News
The U.S. Supreme Court heard oral arguments this week in two cases that are worth keeping track of.
On Tuesday, the justices weighed the matter of Beaird v. United States, which asks how much judicial deference is owed to the U.S. Sentencing Commission's commentary on the federal sentencing guidelines when a judge is applying those guidelines during a federal criminal defendant's sentencing. You can read this newsletter's past coverage of that case here.
On Wednesday, the justices took on the matter of Salazar v. Paramount Global, which asks whether the website 247Sports violated the Video Privacy Protection Act of 1988 when it shared a user's private information, including what videos he watched, with Facebook. Past Injustice System coverage of that case is available here.
No mês passado, o Brasil viu a historiadora Mary Del Priore pedir uma escolta policial para lançar História das Mestiçagens no Brasil, uma coletânea de ensaios organizada por ela junto com Gian Melo. Pelo simples fato de ser sério, o livro contradiz a o dogma do movimento negro brasileiro de que a mestiçagem deve ser lastimada, pois decorre exclusivamente do estupro perpetrado por senhores de escravos. Esse amável segmento da nossa sociedade não tem escrúpulos em fazer ameaças de violência física, e os hooligans de uma Federal recentemente espancaram um estudante de história por usar uma camisa da banda “Death in June” sem que ninguém fosse punido. Depois de se esclarecer que era uma camisa de banda e não uma homenagem nazista, os estudantes justificam a agressão alegando que o estudante era racista e xingou o colega de macaco.
Tudo isso é muito cansativo, pois já faz 13 anos que o sociólogo Demétrio Magnoli foi fisicamente impedido de falar num evento literário pelo crime de ser contra as cotas raciais – como o leitor pode ler aqui, neste veículo financiado pela abominável Fundação Ford que elogia a ação dos vândalos e chama Magnoli de racista. A essa altura, a gente suspira e pergunta: Quousque tandem? Até quando?
Na História tal como na Ciência
No artigo anterior, apontei que a partir do século XIX o establishment científico aboliu a ideia do Criador versado em matemática do cristianismo e instituiu, tacitamente, o materialismo, que é compatível tanto com o deísmo de alguns iluministas quanto com o ateísmo dos darwinistas. O problema é que admissões tácitas não são combatidas, pois para refutar é preciso enunciar. Quando há uma instituição por detrás de tal enunciado, a crítica tem um alvo claro.
No caso das ciências naturais, a instituição que ocupou a posição de vidraça era a Igreja Católica. Depois do caso Galileu, porém, a Igreja conseguiu recompor suas relações com a ciência e entregou cientistas do quilate do Pe. Lemaître. E mais: participar do processo de uma canonização atestando milagres não destrói a reputação de cientista nenhum, mesmo que suas conclusões contrariem os pressupostos do materialismo. Quando canonizações acontecem, porém, nenhum destaque é dado ao lado científico – e o divórcio entre religião e ciência permanece no público. Do lato materialista, não temos nenhuma autoridade científica de peso enunciando e provando o materialismo – temos apenas propagandistas aparentemente avulsos como Sagan e Dawkins que apenas pressupõem o materialismo e são apresentados como arquétipos de cientistas. E a mesma mídia fica promovendo cristais, horóscopo e outras bobagens New Age.
Ocorreu-me que algo similar se dá com a disciplina de História, trocando a Igreja pelo Estado. É fácil atacar uma historiografia oficial; no entanto, os críticos raramente oferecem uma contra-história coesa, que possa ser atacada. A Fundação Ford financia gente de toda qualidade: desde Florestan Fernandes (1920 – 1995), que tinha formação demais para dizer que mestiçagem é consequência de estupro, até ONGs de militantes acerebrados que fazem o papel de hooligans e difamadores. Há uma institucionalidade, mas é oculta e não oferece uma visão do todo – só tece críticas à visão positiva que o Estado ou estudiosos importantes como Gilberto Freyre ofereçam. As consequências disso para a educação nacional são esse adestramento à Paulo Freire, no qual a criança tem que aprender a ser “crítica” porque o “conteudismo” é ruim.
O acriticismo decolonial
O resultado é essa prepotência arrogante que tanto caracteriza os wokes: eles objetivamente não sabem de nada – pois não há um currículo “conteudista” –, mas se sentem a palmatória do mundo porque são “críticos”. A postura arrogante é um fim em si mesmo, e o próprio conceito de estudo é difícil de captar por uma mente criada nestes moldes. Quanto à objetividade, ela é abertamente criticada.
Porém, é evidente que também é possível aderir acriticamente ao decolonialismo pregado pela Fundação Ford e similares, segundo o qual o Brasil jamais deveria ter sido descoberto pelos portugueses e o povo brasileiro jamais deveria ter se formado. Segundo essa cartilha, a descoberta do México pela Espanha é o pior dos crimes… mas o verdadeiro genocídio indígena, perpetrado pelos anglófonos no território tomado do México, é tratado como uma nota de rodapé pela História. Pouco importam os sacrifícios humanos aos quais os astecas submetiam os demais ameríndios; o certo é que as Américas jamais deveriam ter sido descobertas pelas coroas ibéricas. Não é nem descoberta, é “invasão”. O Brasil é o país mais racista do mundo porque teve escravidão; já os EUA, que tiveram escravidão sem alforria e chegaram à II Guerra Mundial discriminando negros, são um modelo em que o Brasil tem que se inspirar para ser melhor.
Adesão por um bom historiador
É possível aderir a esse credo tácito de maneira irrefletida sem ser uma pessoa burra ou incompetente – muito pelo contrário. Tomemos como exemplo a obra A heresia dos índios (1995), do historiador Ronaldo Vainfas. No caso em tela, a hercúlea tarefa do historiador é, munido de conhecimentos antropológicos conquistados no século XX, consultar aos arquivos da Inquisição Portuguesa para reconstruir um pouco da realidade brasileira quinhentista a partir de uma história maluca que consta num processo.
A história maluca é a do português Fernão Cabral, senhor de escravos de Jaguaripe, Bahia, que em 1585 se tornou Tupã ou Deus para os índios rebeldes que queriam escravizar os portugueses e viver cultuando Tupã-Açu (Deus Grande) sob a sua própria Igreja. Esta tinha o seu próprio Papa, um certo índio Antônio que fora batizado e fugira para o mato. Em sua igreja, os índios cultuavam uma pedra antropomórfica à qual chamavam de Tupã-Açu (Deus Grande) e faziam festas em que todos fumavam tabaco, bebiam álcool e bailavam. Os índios fugiam das outras propriedades e das reduções jesuíticas para as terras de Fernão Cabral, onde podiam ter várias mulheres e comer carne nas sextas-feiras, conforme os costumes antigos. Diante da insatisfação dos outros proprietários, o governo acaba destruindo a Igreja dos índios e tudo volta ao normal.
Tudo poderia ter sido esquecido, se a primeira Visitação do Santo Ofício não tivesse ocorrido em 1591. Aí, uma montanha de gente correu para denunciar Fernão Cabral; e o visitador do Santo Ofício, preparado para lidar com cristãos novos judaizantes, falsos padres, bígamos e sodomitas, viu-se metido com a indecifrável cosmovisão tupi compartilhada por mestiços e até por brancos. Nisso, acabou achando que os maiores crimes dos homens tatuados era comer carne às sextas-feiras, sem saber que as tais tatuagens eram feitas em rituais antropofágicos.
Moralização sem lastro
Sem dúvida, é um trabalho de fôlego e que não está ao alcance do militante woke. No entanto, chama a atenção a moralização não-argumentada por parte do autor. A epígrafe já dá o tom: “Povos e povos indígenas desapareceram da face da terra como consequência do que hoje se chama, num eufemismo envergonhado, o encontro de sociedades do antigo e do novo mundo.” Uma epígrafe curiosa para uma obra que não versa sobre extermínio de índios, mas sim sobre sua aculturação forçada. É muito fácil encontrarmos no Brasil obras – quase sempre lacrimosas – sobre a aculturação de índios, mas não tanto sobre real genocídio. As palavras perdem o sentido.
A despeito de toda a qualidade da pesquisa, a tônica do livro é a de que o Brasil não deveria ter sido descoberto, que o “colonialismo” é mau e que a religião pré-cabralina dos índios, dotada de “conteúdo anticristão e antiescravista [sic!]”, era boa. Os tupis viviam procurando a Terra Sem Mal – por isso eram nômades – e os portugueses transformaram o Brasil na “Terra dos Males Sem Fim”. No fim do livro, chega a dizer: “É com algum constrangimento que devo reconhecer esta máxima vitória do sistema colonial, capaz de invadir a própria mitologia tupi, colonizando-lhe o imaginário: a Terra Sem Mal dos tupinambás se converteria numa utopia escravocrata.” (p. 277) Pelo que Vainfas escreve de maneira mais livre, fica parecendo que os tupis não tinham escravos. A Terra Sem Mal original não tinha escravos porque se parecia com a Cocanha, onde a comida vem sem esforço e o trabalho é desnecessário. Se a nova Terra Sem Mal tem escravos brancos, isso é apenas sinal de um humaníssimo desejo de vingança.
Após passar páginas e páginas criticando a demonização dos índios pelos inquisidores (mesmo frisando que os portugueses não fossem afeitos a tal coisa), Vainfas escreve: “Não resta dúvida de que [o visitador] Heitor Furtado derrotou, no teatro da Inquisição, o arrogante senhor de Jaguaripe, apesar de jamais ter entendido, realmente, o que fora a santidade [dos índios]. Bastava-lhe, porém, rotulá-la como idolatria e, por conseguinte, como heresia; bastava-lhe obrigar Fernão Cabral a curvar-se perante ele, visitador, com súplicas de misericórdia. No teatro barroco da Inquisição, mais valia a representação da heresia, creio eu, do que a vitória da fé” (p. 238, ênfase minha). Ou seja, os inquisidores agiam por puro sadismo, em vez de ter alguma intenção nobre.
Na verdade, porém, a rotulação de heresia é uma obsessão de Vainfas, já que não aparece em momento nenhum na pluma de Heitor Furtado para aplicar aos índios. Os pagãos eram idólatras sem serem hereges, pois só pode ser herege o batizado que alega crer em Cristo. Se uma pessoa abandona o cristianismo após o batismo, ela é apóstata, não herege. Essa obsessão custou nada menos que o título do livro, que anuncia uma coisa cuja existência não se prova. Por tudo quanto Vainfas descreve, depreende-se que os índios criaram uma nova religião sincrética que misturou a devoção mariana dos jesuítas com os ritos pré-cabralinos em torno de uma maraca antropomórfica. Não há menção a Cristo; só a Deus Grande (a pedra), Deus (o próprio Fernão Cabral), Mãe de Deus (uma índia) e Santinho (um índio).
Mas vamos ao que me parece mais prejudicial: toda essa moralização não tem anúncio, nem justificativa. Por tudo quanto o próprio Vainfas escreveu, o leitor pode concluir que a vida tupi anterior à chegada dos portugueses era infernal. Os tupis tinham grande honra em tomar vários nomes e fazer várias tatuagens de jenipapo. Cada nome e cada tatuagem valia para um guerreiro morto e devorado por eles num ritual. Seu horizonte de vida era seguir os conselhos de um pajé (um feiticeiro, um sacerdote avulso) que se comunicava com espíritos e dizia para onde eles deviam seguir. Tudo isso – os deslocamentos e as guerras – para chegar à Terra Sem Mal, que, antes de os portugueses chegarem, eles acreditavam estar no litoral. Como o litoral não estava inabitado, é claro que isso envolveu fazer guerra, ganhando nomes, tatuagens e escravos. Você queria viver assim, numa eterna peça “Esperando Godot” adaptada por Tarantino?
É digno viver desse jeito? Vainfas não gosta da escravidão. Eu tampouco. Acrescento que não gosto de guerras vãs, nem de canibalismo ou morte na flor da idade. A sociedade tupi tinha alguma perspectiva de acabar com todos esses males? A Terra Sem Mal, onde as flechas caçam sozinhas, estava ao seu alcance?
De minha parte, acho engraçado que a frase “é a cultura deles” só serve para os ditos ocidentais (isto é, europeus e seus descendentes não-miscigenados na América e na África). Ninguém diz que matar judeus é da cultura dos alemães e que o auto de fé é uma tradição da cultura espanhola. Dos europeus, exige-se elevação moral. Aos índios, o relativismo moral e a angustiosa vida sangrenta que sua cultura acarretava.
Avaliação com os dados disponíveis
Um dado relevante, que já abordei noutra ocasião aqui na SCF, é que o modelo espanhol de ocupação ultramarina é muito mais institucional e estatizante do que o Português – e o português, a seu turno, muito mais institucional e estatizante do que o holandês. Enquanto a Inquisição Espanhola tinha tribunais na América, a Inquisição Portuguesa, mesmo sob os Filipes, não tinha nenhum. Por isso as pessoas precisavam esperar a Inquisição vir para poder denunciar senhores de terra que viviam no Brasil oprimindo os outros, sem nenhuma restrição.
Chamou-me a atenção, na pesquisa de Vainfas, que a recepção aos índios apóstatas era um dos dois malfeitos de Fernão Cabral que chocaram a população baiana: a outra era o assassinato cruel de uma índia grávida. Por desgostar do mexerico da índia Isabel com a sua esposa, ele ordenou que fosse lançada viva à fornalha, e que quem tentasse impedir tivesse semelhante sorte. As súplicas da índia à Virgem Maria não surtiram efeito. O fato, passado em Jaguaripe, foi bem conhecido pela Cidade da Bahia (de que dista cerca de 100 km em linha reta). Ainda que os maus tratos aos serviçais não fosse do escopo da Inquisição, já houve até denunciante dando piruetas hermenêuticas para tentar fazer do tratamento pouco cristão um assunto inquisitorial, como revelou o historiador Luiz Mott em “Tortura de escravos e heresias na Casa da Torre”.
Querendo ou não, Vainfas mostra muito bem que o típico senhor de terras luso-brasileiro se considerava um Deus em suas terras, e só a Inquisição poderia colocar-lhe freios. Fernão Cabral passou quase um ano preso e foi condenado a dois anos de degredo, bem como a pagar uma pesada multa equivalente ao preço de 20 escravos africanos. Certamente merecia mais, e talvez só tenha escapado de arder na fogueira por ser cristão velho. Mas já é alguma coisa. A moral da história, para mim, é que a Inquisição Portuguesa foi um importante contrapeso aos senhores todo-poderosos da iniciativa privada – figuras encontradiças no Brasil, mas não na América Espanhola. A caracterização da Inquisição como essencialmente malvada dificulta a percepção do real equilíbrio de poder no Brasil, e pinta os déspotas desta terra de iniciativa privada como vítimas de um sadismo maniqueísta, como se o inquisidor não pudesse ter nenhuma preocupação política e social. Visão pobre que em nada ajuda a compreensão histórica.
A avaliação da história deveria se dar em termos de valores positivos, tais como a dignidade das pessoas que vivem numa dada conjuntura, ou a distribuição do poder na sociedade estudada. É isso permite a construção de uma agenda positiva para o país e a compreensão da realidade.
By studying fire scars in ancient wood, many scientists have become convinced that Indigenous people transformed North America long before European colonizers arrived. M.R. O’Connor spends time with dendrochronologists, who study tree rings, and other experts to understand what they’re learning:
Anthropologist Omer Stewart, who began documenting Native American burning practices in the nineteen-thirties . . . found that Indigenous communities burned prairies to attract bison to fresh grass and to maintain oak “orchards” where food could be gathered. He became convinced that Native Americans had reshaped the geography, and in some cases the climate, of North American ecosystems. Their impact “was profound, in terms of the amount of land converted to agriculture, the species they hunted and fished, and most particularluthe way they shaped their world through the use of fire,” the naturalist Scott Weidensaul wrote, in his 2012 book The First Frontier. Weidensaul argued that early America “was fruitful beyond modern recognition, it was riotous in its natural wealth, but it was not wilderness.” The dendrochronologist Evan Larson, at the University of Wisconsin-Platteville, made a similar claim: settlers encountered rich landscapes because Native Americans were tending them. “Whenever you’re talking about fire, you’re engaging with a central narrative around this untamed frontier and wilderness,” Larson told me. “In fact, that’s never been true. The early success of pioneers was already benefitting from the labor of somebody else.”
Last month, historian Mary Del Priore required a police escort to launch História das Mestiçagens no Brasil (A History of Racial Mixing in Brazil), a collection of essays she co-edited with Gian Melo. Precisely for being a serious work, the book contradicts the Brazilian Black movement’s dogma that racial mixing is something to be lamented, viewed solely as the result of rape committed by slave owners. This amiable segment of our society has no qualms about making threats of physical violence; indeed, hooligans at a federal university recently beat up a history student for wearing a “Death in June” band T-shirt, and no one was punished. Even after it was clarified that it was a band shirt instead of a Nazi tribute, the aggressors justified the assault by claiming the student was a racist who had called a peer a “monkey.”
It is all very exhausting; it has been thirteen years since sociologist Demétrio Magnoli was physically prevented from speaking at a literary event for the “crime” of opposing racial quotas – as the reader can see here, in a publication funded by the abominable Ford Foundation that praises the vandals’ actions and labels Magnoli a racist. At this point, one sighs and asks: Quousque tandem? How much longer?
In history, as in science
In the previous article, I noted that, starting in the 19th century, the scientific establishment discarded the Christian concept of a mathematically inclined Creator and tacitly instituted materialism – a framework compatible with both the deism of certain Enlightenment thinkers and the atheism of Darwinists. The problem is that tacit assumptions go unchallenged, because refutation requires explicit articulation. When an institution stands behind such a statement, however, criticism has a clear target.
In the realm of the natural sciences, the institution that served as the primary target for criticism was the Catholic Church. After the Galileo affair, however, the Church managed to mend its relationship with science, producing scientists of the caliber of Fr. Lemaître. Furthermore, participating in the canonization process by attesting to miracles does not damage any scientist’s reputation, even if their conclusions run counter to the premises of materialism. Yet, when canonizations occur, the scientific aspect receives no attention – and the perceived divorce between religion and science persists in the public’s mind. On the materialist side, we have no heavyweight scientific authority articulating and proving materialism; instead, we have seemingly isolated propagandists like Sagan and Dawkins who merely presuppose materialism yet are presented as archetypes of the scientist. Meanwhile, the same media outlets promote crystals, horoscopes, and other New Age nonsense.
It occurred to me that something similar happens with the discipline of History, with the state taking the place of the Church. It is easy to attack an official historiography; however, critics rarely offer a cohesive counter-narrative that could itself be challenged. The Ford Foundation funds a wide range of figures: from Florestan Fernandes (1920–1995), who was far too knowledgeable to claim that racial mixing was merely the result of rape, to NGOs staffed by mindless activists acting as hooligans and smear merchants. There is an institutional framework, but it is opaque and offers no holistic vision; it merely critiques the positive perspectives put forward by the state or by major scholars like Gilberto Freyre. The consequences for national education manifest as a form of “Paulo Freire-style” conditioning, where children are taught to be “critical” because “contentism” is bad.
Decolonial uncriticality
The result is that arrogant presumption so characteristic of the woke: they objectively know nothing – since there is no “contentist” curriculum – yet they feel entitled to lecture the world because they are “critical.” This arrogant stance is an end in itself, and the very concept of study is difficult for a mind shaped in this mold to grasp. As for objectivity, it is openly criticized.
However, it is evident that one can also uncritically embrace the decolonialism preached by the Ford Foundation and similar entities – a view holding that Brazil should never have been discovered by the Portuguese and that the Brazilian people should never have come into existence. According to this playbook, Spain’s discovery of Mexico is the ultimate crime… yet the actual genocide of Indigenous peoples, perpetrated by Anglophones in territory seized from Mexico, is treated by history as a mere footnote. The human sacrifices the Aztecs inflicted upon other Amerindians matter little; what matters is that the Americas should never have been discovered by the Iberian crowns. It is not even a discovery, they claim, but an “invasion.” Brazil is labeled the most racist country in the world because it had slavery; meanwhile, the USA, which had slavery without manumission, and entered the World War 2 still discriminating against blacks, is held up as a model for Brazil to emulate in order to improve.
Adoption by a competent historian
It is possible to subscribe to this tacit creed unthinkingly without being a stupid or incompetent person – quite the contrary. Let us take as an example the work A heresia dos índios [The heresy of the Amerindians] (1995), by historian Ronaldo Vainfas. In the case at hand, the historian’s herculean task is, armed with anthropological insights gained in the 20th century, to consult the archives of the Portuguese Inquisition to reconstruct a fragment of 16th-century Brazilian reality based on a crazy story found in the trial records.
This crazy story concerns the Portuguese slave owner Fernão Cabral, of Jaguaripe, Bahia. In 1585, he became “Tupã” – or God – to a group of rebellious Amerindians people who sought to enslave the Portuguese and worship Tupã-Açu (Great God) within their own church. This church had its own Pope: an Amerindian man named Antônio who had been baptized but had fled into the woods. Inside the church, Amerindians worshipped an anthropomorphic stone they called Tupã-Açu (Great God) and held festivities featuring tobacco, alcohol, and dancing. Amerindians fled other estates and Jesuit missions to Fernão Cabral’s lands, where they could have multiple wives and eat meat on Fridays, in accordance with ancient customs. Faced with the dissatisfaction of other landowners, the government eventually destroyed the Amerindians church, and things returned to normal.
It might all have been forgotten had the first Visitation of the Holy Office not taken place in 1591. A multitude of people rushed to denounce Fernão Cabral; consequently, the Holy Office’s inquisitor – prepared to deal with Judaizing New Christians, impostor priests, bigamists, and sodomites – found himself confronted with the indecipherable Tupi worldview shared by mestizos and even white settlers. In doing so, he came to believe that the tattooed men’s greatest crime was eating meat on Fridays, unaware that those tattoos were created during anthropophagic rituals.
Unsubstantiated moralizing
Undoubtedly, this is a monumental undertaking, one beyond the reach of the “woke” activist. Yet, the author’s moralizing, devoid of actual argumentation, is striking. The epigraph sets the tone: “Peoples and indigenous groups vanished from the face of the earth as a consequence of what is today called, in a sheepish euphemism, the encounter between Old World and New World societies.” It is a curious epigraph for a work that deals not with the extermination of Indigenous peoples, but rather with their forced acculturation. In Brazil, one easily finds works – almost invariably tear-jerking – about Amerindian acculturation, but far fewer addressing actual genocide. Words lose their meaning.
Despite the high quality of the research, the book’s spirit is that Brazil should never have been discovered, that “colonialism” is evil, and that the pre-Colombian religion of the Indigenous peoples – endowed with “anti-Christian and anti-slavery [sic!] content” – was good. The Tupi people spent their lives searching for the “Land Without Evil” – hence their nomadic nature – whereas the Portuguese transformed Brazil into a “Land of Endless Evils.” Towards the end of the book, the author goes so far as to say: “It is with some embarrassment that I must acknowledge this supreme victory of the colonial system – capable of invading Tupi mythology itself and colonizing its collective imagination: the Tupinambá ‘Land Without Evil’ would transform into a slave-holding utopia” (p. 277). From Vainfas’s looser phrasing, one gets the impression that the Tupi did not own slaves. The original “Land Without Evil” was free of slavery because it resembled the Land of Cockaigne, a place where food appears effortlessly and labor is unnecessary. If the new “Land Without Evil” features white slaves, this is merely a sign of a deeply human desire for revenge.
After spending page after page criticizing the demonization of the Indigenous people by the inquisitors (even while stressing that the Portuguese were not prone to such things), Vainfas writes: “There is no doubt that [the inquisitorial visitor] Heitor Furtado defeated the arrogant lord of Jaguaripe in the theater of the Inquisition, despite never truly understanding the nature of the [Indigenous] sanctity. It sufficed for him, however, to label it idolatry and, consequently, heresy; it sufficed to force Fernão Cabral to bow before him – the visitor – pleading for mercy. In the Baroque theater of the Inquisition, the performance of heresy mattered more, I believe, than the victory of the faith” (p. 238, emphasis added). In other words, the inquisitors acted out of pure sadism rather than any noble intention.
In reality, however, the label of heresy is an obsession of Vainfas’s, given that it never appears in Heitor Furtado’s writings in reference to the Indigenous people. Pagans were idolaters without being heretics, for only a baptized person who claims to believe in Christ can be a heretic. If a person abandons Christianity after baptism, they are an apostate, not a heretic. This obsession cost the book its very title, which announces a concept whose existence is never proven. From everything Vainfas describes, one gathers that the Indigenous people created a new syncretic religion blending Jesuit Marian devotion with pre-Colombian rites centered on an anthropomorphic ritual rattle. There is no mention of Christ… Only to Great God (the rock), God (Fernão Cabral himself), Mother of God (an Indigenous woman), and Santinho (an Indigenous man).
But let us turn to what strikes me as most detrimental: all this moralizing comes without preamble or justification. Based on everything Vainfas himself wrote, the reader might conclude that Tupi life prior to the arrival of the Portuguese was hellish. The Tupi took great pride in adopting multiple names and acquiring various jenipapo tattoos. Each name and tattoo corresponded to a warrior they had killed and devoured in a ritual. Their life’s horizon was defined by following the counsel of a pajé (a shaman or independent priest) who communicated with spirits and directed where the people should go. All of this – the migrations and the wars – was aimed at reaching the Land Without Evil, which, before the Portuguese arrived, they believed lay along the coast. Since the coast was not uninhabited, this naturally entailed waging war, thereby gaining names, tattoos, and slaves. Would you want to live like that – in a perpetual production of Waiting for Godot adapted by Tarantino?
Is such a way of life dignified? Vainfas dislikes slavery. So do I. I would add that I dislike pointless wars, cannibalism, and dying in the prime of life. Did Tupi society have any prospect of putting an end to these ills? Was the Land Without Evil – where arrows hunt on their own – truly within their reach?
For my part, I find it amusing that the phrase “it’s their culture” applies only to so-called Westerners (that is, Europeans and their unmixed descendants in the Americas and Africa). No one claims that killing Jews is part of German culture or that the auto-de-fé is a Spanish cultural tradition. Moral elevation is demanded of Europeans. For the Amerindians, moral relativism and the agonizing, bloody life their culture entailed.
Assessment based on available data
A relevant point – which I have addressed previously here at SCF – is that the Spanish model of overseas occupation was far more institutional and state-driven than the Portuguese one; the Portuguese model, in turn, was far more institutional and state-driven than the Dutch. While the Spanish Inquisition maintained tribunals in the Americas, the Portuguese Inquisition, even under the rule of the Spanish Habsburgs, had none. Consequently, people had to wait for the Inquisition representatives to arrive before they could denounce landowners living in Brazil who oppressed others without restraint.
Vainfas’s research highlights that the harboring of apostate Amerindians was one of two misdeeds by Fernão Cabral that shocked the population of Bahia; the other was the cruel murder of a pregnant Amerindian woman. Angered by the fact that his wife and the Amerindian Isabel were gossiping, he ordered her thrown alive into a furnace, decreeing that anyone who tried to stop it would meet the same fate. Her pleas to the Virgin Mary were to no avail. The incident, which took place in Jaguaripe, was well known in the City of Bahia (located about 100 km away as the crow flies). Although the mistreatment of servants fell outside the Inquisition’s jurisdiction, there were instances of accusers performing hermeneutic acrobatics to try to frame such un-Christian treatment as an inquisitorial matter, as historian Luiz Mott revealed in “Tortura de escravos e heresias na Casa da Torre” (Slave Torture and Heresies at the House of Tower).
Whether one likes it or not, Vainfas clearly demonstrates that the typical Luso-Brazilian landowner considered himself a god on his own estates, and only the Inquisition could rein him in. Fernão Cabral spent nearly a year in prison and was sentenced to two years of exile, as well as a heavy fine equivalent to the price of twenty African slaves. He certainly deserved worse, and perhaps only escaped burning at the stake because he was an Old Christian. Still, it was something. The moral of the story, to me, is that the Portuguese Inquisition served as an important counterweight to the all-powerful lords of private enterprise – figures commonly found in Brazil, though not in Spanish America. Characterizing the Inquisition as essentially evil obscures the true balance of power in Brazil; it portrays the despots of this land of private enterprise as victims of Manichaean sadism, as if the inquisitor could not possibly have had any political or social concerns. This is a poor perspective that does nothing to aid historical understanding.
Historical assessment should be grounded in positive values – such as the dignity of the people living in a given era or the distribution of power within the society under study. This approach enables the construction of a positive agenda for the country and a true understanding of reality.
Congressional commission studying whether to make Weitzman National Museum of American Jewish History a Smithsonian member, at a difficult moment for the storied institution
The 2026 World Skate Games, taking place in Paraguay through October 18, bring together 2,004 women among more than 8,000 athletes, showcasing both established stars and rising talents in the world of skating. Now in its fifth edition, the event features 11 sports, one esports title, and 40 skating-related disciplines.
After ten days of competition, Aina Florenza, Gabriela Rueda, Mizuho Hasegawa, and Nicolly Candeu are leading the way for women in disciplines such as rink hockey, speed skating, skateboarding, and roller freestyle.
Spaniard Aina Florenza, 24, was a key figure on the women’s rink hockey team that secured its ninth world title—and second consecutive one—after defeating Argentina 3–1.
The Catalan forward competed in her fourth World Championship in Paraguay and finished as Spain’s top scorer with six goals, in a tournament where the Spanish squad achieved a perfect winning record. With this result, Spain reaffirmed its status as the most decorated team in the sport’s history.
Florenza has amassed three world titles and three European titles in eight years with the Spanish national team. Additionally, she was named Best Athlete of 2025 by the Royal Spanish Skating Federation and has won five “Golden Ball” awards as the top scorer in the OK Liga Femenina.
Así va el medallero de los Juegos Mundiales de Patinaje.
— Óscar David Ríos Gil |🎙️✍️📹 Periodista Deportivo (@OriosDeportes) October 13, 2026
The text reads, “Here is the medal tally for the World Roller Skating Games. World speed skating has given Colombia 10 golds.”
Meanwhile, Colombian skater Gabriela Rueda—known as “La Gaviota” (The Seagull)—won two gold medals in speed skating: the 5,000-meter points race and the 10,000-meter elimination race. At 26 years old, she has now reached a total of 17 world titles.
Rueda arrives in Paraguay after winning gold in the 5,000 meters at the Santa Fe South American Games in September and another title at the 25th Central American and Caribbean Games in July. Her record also includes three golds and two silvers at the 2025 World Games in Chengdu, the 1,000-meter sprint title at the 2023 Pan American Games in Santiago, and three golds at the 2021 Junior Pan American Games in Cali.
Meanwhile, 15-year-old Japanese skater Mizuho Hasegawa won two gold medals at the World Skate Games. On October 3, she triumphed in vert skateboarding, and seven days later, she won the park event with a score of 91.00 points, finishing ahead of Britain’s Sky Brown.
Hasegawa had previously won the park title at the World Skate World Cup in Rome in June and repeated that success at the 2026 Aichi-Nagoya Asian Games, held in Japan in September. The young skater has amassed 13 medals over the course of her X Games career.
At the same time, 15-year-old Brazilian Nicolly Candeu was crowned champion in roller freestyle street, becoming the only woman from her country to win gold at these Games so far. Brazil claimed 9 of the 12 medals up for grabs in that discipline.
Candeu is cementing her international standing after winning bronze in the junior women’s park event at the 2024 World Skate Games in Italy.
from State Of The Nation: Submitted by An Armchair Political Analyst SOTN Exclusive Usually the October Surprise(s) is supposed to be a crooked scheme cooked up in the cauldron of one of the two main wings of the Uniparty in order to shockingly clip the other wing right before Election Day. But this year, the American electorate has […]
As the war in Ukraine grinds into its fifth winter, the collapse of recent diplomatic initiatives and Washington’s explicit pivot from arming Kyiv to brokering a territorial freeze have laid bare a stark new reality. In February 2022, Western leaders predicted that sanctions would cripple Russia within months and that a united West would see […]
The name Israel was decided on May 14, 1948 by a 7-3 vote. Most had assumed its name would be Judea; other contestants were Zion, Ever (the root of the word Hebrew), or simply “the Land of Israel.”
Longreads has published hundreds of original stories—personal essays, reported features, reading lists, and more—and more than 14,000 editor’s picks. And they’re all funded by readers like you. Become a member today.
James Whorton Jr. | Longreads | October 13, 2026 | 5,932 words (25 minutes)
I live in Edgewood, a subdivision of quarter-acre lots in the town of Brighton, New York. Before the house was here, Edgewood was a farm, and before the farm, there was a forest. On a July day in 1788, a 55-year-old man named Hugh Maxwell set out to cross the forest in straight lines.
Not kind of straight. Maxwell’s job was to walk 1,100 miles on ruler-straight lines through this vast, obstacle-filled forest, to divide it into a grid of parcels that could eventually be sold as property. To shrink it down to the scale of human imagination. To look at the forest and see something else in its place.
I first learned about Maxwell from Mary Jo Lanphear, Brighton’s town historian. I had gone to Lanphear to research the racially restrictive housing covenants that made home ownership in Brighton exclusive to white people for decades. Whose fault was this? I wanted to know. Some racist real-estate developer? Something to do with the Federal Housing Administration? Lanphear printed out a copy of an old deed linking the Edgewood land to the Phelps and Gorham Company, a group of New England speculators. For a bargain price, Phelps and Gorham had acquired the title to 2.6 million acres of forested country along the Genesee River, in what is now western New York. The company then hired Maxwell—a Revolutionary War veteran, father of seven, and the first recorded white person to pass within shouting distance of the place where I now live—as surveyor.
Credit: Preston, Samuel, “The Gorham Phelps Purchase,” RBSCP Exhibits, accessed October 8, 2026, https://rbscpexhibits.lib.rochester.edu/items/show/4541.
As Maxwell crossed the forest, he imagined the nation he believed would one day replace it. “The land in this country is exceedingly good, but it wants good inhabitants,” Maxwell wrote to his wife, Bridget, imagining “many worshipping assemblies of Christians where now the wild beasts howl.” In place of the forest, he envisioned schools, churches, cash crops, and county clerks. However, he wrote, “these things are in the womb of futurity, and will be brought about in the proper way and time, as also by the proper means.”
Maxwell’s walk—through leechy ponds and tick-infested brush, down and up creek banks, over the rocky exposures that rattlesnakes prefer, in those remarkably straight lines—was like the act his fellow new citizens were performing daily, striving and pretending a nation into being. At the time he set out, the United States were only loosely joined, under the Articles of Confederation. Alexander Hamilton, writing in the first essay of The Federalist Papers, had recently asked “whether societies of men are really capable or not, of establishing good government from reflection and choice, or whether they are forever destined to depend, for their political constitutions, on accident and force.” Neither the new government nor the grid of lots for sale were to be discovered on the ground. They were ideas in people’s heads, notes on paper. In the “womb of futurity,” maybe.
The forest, however, was real.
Have you ever retraced your steps looking for some lost thing you had no hope of ever finding again? More than two centuries after he walked the forest into the future, Maxwell’s path persists, as lines on a map and on the ground in my neighborhood. I wanted to find the forest he walked through.
So I set out to follow Hugh Maxwell—through books and archives, on maps and over the ground, across the state of New York and, finally, across my neighborhood, looking for traces of the forest in what is here now.
On July 25, 1788, Maxwell set off from the southeastern corner of the Phelps and Gorham purchase, on the Pennsylvania line, headed due north. He led a small crew, whose job it was to drag a Gunter’s chain, a surveyor’s tool used to measure distance. The chain was 66 feet long; 80 chains made a mile. Every six miles he marked a township corner, hacking Roman numerals into the sides of a convenient tree, Vs and Xs being easier to cut in bark than 5s and 10s.
While his helpers dragged the chain, Maxwell carried the grid in his head. The job was to lay this imaginary grid over the forest itself, to parcelize the land into numbered squares—to cut it up and shrink it. In a notebook that first day, he wrote:
From the 82 mile Stone
120 Rods the groth is Beech
Maple birch ash Basswood
and Hemlock mixt
Throughout Maxwell’s young life, the forest had been a chaotic place, subject to accident and force, to the wars that would determine its fate. During the French and Indian War, Maxwell, in his early 20s and part of a Massachusetts militia, barely escaped a violent death at Lake George. Following a surrender, Indians pulled militia men from the retreating lines, killing some on the spot and taking others prisoner, to be ransomed in Montreal. Maxwell was pulled aside, too, and had his boots, coat, and shirt stripped from his body. But he got loose somehow and escaped into the forest, running at least 14 miles to Fort Edward, barefoot in his pantaloons. Later, during the Revolutionary War, Maxwell was shot at the Battle of Bunker Hill. A musket ball entered his body just beneath the right collar bone, breaking Maxwell’s shoulder blade and exiting through his back. He survived field surgery and gangrene, and wrote home to Bridget with his left hand, fretting that his nurses fussed too much over him.
Now, as Maxwell walked off the eastern line of the Phelps and Gorham purchase, the forest wars were coming to an end. Still, the forest itself resisted him in its way. It did not lend itself to being crossed in straight lines, as though it were a blank page awaiting the pen’s touch. Branches snagged his clothes. “I am of the opinion,” he wrote to Bridget from his walk, “that if I live to return, I shall stand in need of some winter shirts for I think my old ones will be pretty much worn out.”
What makes a forest? How do I know when I’m standing in one, and not just under some trees?
To reach Maxwell’s starting place—his “82 mile stone,” a roadside block of granite 82 miles west of the Delaware River—I drove a hundred miles south to Caton, New York. A welcome to caton sign marked the town line, which was also the state line. I took my phone out, opened a map on the screen. The phone is able to locate itself using pings from four satellite systems: GPS (“a global public service brought to you by the US government”), GLONASS (same, but brought to you by Russia), Galileo (European Union), and BeiDou (China). The screen suggested there should be a marker right in front of me.
Crouched inside a brushy spot, I shoved skinny branches out of my face and slapped at my hair. I found a tangle of rusted barbed wire. I found a deer skeleton. But no mile marker. Feeling things crawling on me, I climbed out into the sunlight and slapped down my shirt and pants.
The growth I saw around me now was not so mixed as what Maxwell described in his notebook. I was standing on a stone chip road, looking across a hay field. My phone screen showed a satellite image with a red pin to the west of the road, in the brush I’d climbed out of, and a blue dot in the road, which was me. This had to be the spot, though. I walked to my car, felt my head for ticks again. Then I walked back up the road, to check under the welcome to caton sign. There, I found a block of pink and gray granite with an “82” cut into the side and several loops of orange surveyor’s tape tied around it. It wasn’t hidden—I’d simply been looking on the wrong side of the road. Looking for what was in my head instead of seeing what was there.
It was a slow march from here for Maxwell and his crew, dragging their chain in a straight line through the thickness of mixed trees and across creek cuts. It took them two weeks to cover the first 54 miles. For me it was an easy drive, a straight shot north between fields of sweet corn. I stopped to examine an occasional historical marker, and again at a roadside farm stand, hoping to say hello to someone who lived on this line. The little stall was well stocked with honey and dried garlic, but there was nobody to say hi to: Sales were on the honor system, with a Mason jar on the counter to leave your cash in. I had only brought a credit card.
Maxwell’s notebook was a memento of a different world. He passed massive chestnut trees such as I could only read about. One spot he judged “moist and good and springy,” another “good for grass.” He noted with approval where a stream was big enough to support a sawmill. And yet the gaps in his notes are astonishing. A few weeks into his survey, he crossed “some old clear land” and “through the old castle.” Castle was the colonial way of referring to an Indian town. Here was proof on the ground of what Maxwell already knew: People had been living in this forest for a very long time, cultivating this land in a different way than European settlers did. And yet Maxwell found little to note about the old castle. He carried on instead with his catalog of trees—”white ash, basswood, elm, &c.”
What makes a forest? How do I know when I’m standing in one, and not just under some trees?
The Latin precursor of the word “forest” meant something like an unenclosed outdoor space. In early English law, the silva forestis was a place for lords to chase game and for ordinary people to gather wood. In the 13th century, as the Magna Carta encoded the rights of English barons, the Carta de Foresta laid out the rights of commoners to pasture cattle in the open places among the English forests. Similarly, the forest Maxwell entered in the summer of 1788 was more than just mixed trees. Its openings included the towns, orchards, and farm fields of the Seneca Nation. The Senecas had long used fire to manage areas of the forest, clearing thick undergrowth to attract deer, and they moved their farming fields from time to time to prevent exhausting the soil.
A forest is too big to see all at once, and maybe too big to describe. Writing about it, one is moved to grand language and weird leaps of perspective. The historian Francis Parkman devoted his career to what he called “a history of the American forest,” which is really a history of empires. Writing in the 1880s, with no satellite photos at hand, Parkman borrowed the point of view of a flock of Canada geese flying north from Albany. “As the aërial travellers winged their way, the seat of war lay spread beneath them like a map. First the blue Hudson, slumbering among its forests, with the forts along its banks. . . .” Parkman’s geese paid special attention to military architecture, noticing Fort William Henry by the “glistening breast of Lake George” and the white flag of the French at Ticonderoga. Onward they flapped:
“Lake Champlain now spread before them, widening as they flew: on the left, the mountain wilderness of the Adirondacks, like a stormy sea congealed; on the right, the long procession of the Green Mountains; and, far beyond, on the dim verge of the eastern sky, the White Mountains throned in savage solitude.”
This is silly poetry, but I am in deep sympathy with it, having also spent countless hours staring at different maps, trying to transplant a whole forest into my head.
At the heart of Parkman’s seven-volume France and England in North America was a question about property. “To whom belonged this world of prairies and forests?” he asked. Parkman wrote that France had “claimed it by right of discovery and occupation,” adding that the French had an “excellent system” for distributing land: “Whoever received a grant from the Crown was required to improve it, and this within reasonable time. If he did not, the land ceased to be his, and was given to another more able or industrious.” The English eventually outdid the French in this regard, Parkman wrote: “New England was pre-eminently the land of material progress . . . nay, in defiance of the four Gospels, assiduity in the pursuit of gain was promoted to the rank of a duty.” The quickest way to gain from the forest was to sell or burn the timber and put a cash crop in the ground.
Sir Albert Howard, an English botanist, saw the forest as a model for sustainable farming. In what he called “Nature’s agriculture,” variety is the first rule: “Many species of plants and of animals all live together,” he wrote in the early pages of An Agricultural Testament, published in 1940. Economy is another rule: “Nothing is wasted” and “nothing is lost.” Somehow, life and decomposition continue across millennia with no one in charge.
Wendell Berry, referencing Howard in The Unsettling of America, writes that the forest is a place where “the forces of growth and the forces of decay are in balance.” I like this way of putting it very much. A forest tree dies in place, and its slow decay swells with life—mosses, fungi, beetles, and things that eat beetles. A living hardwood tree throws its leaves away every year. In The Great American Forest, Rutherford Platt calls this “the deciduous idea”—a funny way to imagine it, as though the founding fathers of the forest had written this leaf-shedding principle into their charter. But it is a brilliant idea, a world-changer. In balance, growth and decay work in cycles. The mat of discarded leaves becomes the food of millipedes and the habitat of worms. In spring, the snow sinks into it. A thick, black soil builds.
This is silly poetry, but I am in deep sympathy with it, having also spent countless hours staring at different maps, trying to transplant a whole forest into my head.
I had already traveled to Maxwell’s starting place; now, it occurred to me that I had never followed Hugh Maxwell’s route where he passed nearest to my house, along the eastern township line, which is not a road at all and which happens to be covered over with trees. From my front door, I followed the sidewalk along Edgewood Avenue, where the utility poles shrink away into the distance like an exercise in single-point perspective.
The place where I live has gone through a lot of changes in the 20,000 years since the most recent ice age, from deglaciation to migration and cultivation. At the time Maxwell began his walk, the towns, orchards, and farm fields of the Seneca Nation were openings in a vast forest that still covered half of North America, from the Atlantic coast to the Mississippi River. The houses in my part of Brighton were built beginning in the 1930s, but the older eras of this place are visible on any road map. The early roads go from some important place to some other important place. Monroe Avenue, a very old road, follows a route from the north end of Canandaigua Lake to a shallow, fordable spot in the Genesee River. It is not straight, but bends sensibly between Cobbs Hill and Pinnacle Hill. People have been walking that way for a long time, since long before Maxwell arrived.
After Maxwell, there came an era when all new roads were cut parallel to his township lines. The logic of the Brighton-Henrietta Town Line Road, for instance, has nothing to do with terrain, and the things one passes when driving it—an auto body shop, a small church with three steeples, an Asian market, a sex shop, Dunkin’—have little to do with each other. It’s as though Maxwell set the place to auto-arrange, so that every major surface road for the next two hundred years would snap to grid.
I stopped at the former site of the old Rowland farm. My friend Roger lived next door to the farm as a boy. Mr. Rowland had a stand of virgin timber on his place, Roger recalls, and the soil in his fields was so fertile that a person had to take care not to get knocked over by his produce. “Dig a hole, drop a seed in, and stand back,” Mr. Rowland warned.
As late as the 1950s, there still were some farms along Edgewood Avenue. But it wasn’t long before they were subdivided into residential lots.The timber now is mostly whatever people have chosen to set out in their yards. Norway maples are common—tough street trees, not from around here, indifferent to road salt and car exhaust. Rows of arborvitae make living privacy fences. Shading the Briar Manor apartments are seven big sycamores, handsome monsters with paint-by-number bark of yellow, gray, and lilac brown.
Past the row of sycamores, I turned onto a paved bicycle path that follows a chain-link fence. A little further, a sign marked the town line. I found a low place in the fence and stepped over, into the trees, following Maxwell again.
It was dark under the high canopy, and the underbrush was sparse. Maxwell had once described this section of his route as “very good beech and maple land with a mixture of ash, elm, oak, basswood, etc.” I found a beech tree, its pale sides smooth, its trunk a good two feet across. Beneath the beech tree was a shattered porcelain toilet. There was no plumbing attached; somebody had brought this toilet out here, set it on the ground, and taken a hammer to it.
I checked the map on my phone. In the satellite photo, the woods were more or less featureless except for the town line, superimposed in yellow over the treetops, and a blue dot, me, on top of that yellow line. I was still on Maxwell’s course. There was no trail on the ground for me to follow, though. The only trails were the soft, narrow animal trails that passed under blown-down branches or veered away into low cover.
The growth was mixed: saplings, mature trees, dead standing, and dead fallen. I found a red maple with circular fractures erupting like a target in its bark. I found an ash tree, its bark split open and buckling, the meandering tracks of an emerald ash borer scoring the bare wood. A lean musclewood with ten trunks, one with its bark chewed at the height of my knee. A basswood with a stripe of red spray paint on it and rings of woodpecker holes.
If this was a forest, it was a half-wrecked one. Much of the soil was exposed and cracked from flooding. Variety was here, though, and life among the decay. Deer tracks crossed a muddy trench. Bright moss blanketed the softening fallen trunks, and ferns grew. I heard chattering overhead and a rainlike sound in the leaves. Somebody was up there taking nuts apart. Chunks of green and yellow hull hit the ground around me, cycling back to the soil.
In September of 1788, Hugh Maxwell took a fall in the woods and hurt his shin. He made things worse, he wrote, “by wading in the swamp and through wet brush.” For three weeks, he was laid up in the Seneca town of Kanadesaga, where he had nothing to do but think and write home.
He missed Bridget. “I feel anxious for your welfare,” he wrote to her. “I long to hear from you and love to hear from you.” He reminded Bridget to have their son get the haying done, get some long shingles to fix the roof, cart the dung to the field, plow the field on time, and do the sowing.
He also missed church. Shortly after his near-death experience at Lake George as a young man, Maxwell had joined a church and, judging from his letters, devoted himself to a stern code under which he must strive constantly for an approval that he would never earn. For Maxwell, life on earth became a moral exercise, an attempt to deserve immortality. God, he wrote, “is Daily Loading us with his Benefits, though we are evil and unthankfull.” Now, once more wounded far from home, Maxwell wrote to his wife of “unprincipled fellows and drunken savages,” adding, “Religious society is quite out of the question here.”
It had been only nine years since the Continental Army’s expedition across Seneca country. After Senecas joined with Tories to raid White settlements along the Mohawk, the young United States had set aside European conventions of war in an attempt to drive Seneca communities from their land. “The immediate objects are the total destruction and devastation of their settlements and the capture of as many prisoners of every age and sex as possible,” George Washington wrote in his orders. “It will be essential to ruin their crops now in the ground and prevent their planting more.” At Kanadesaga, the Continental Army had burned at least 50 Seneca houses, tore ripe corn and beans from the fields, and bayoneted pumpkins. A whole orchard of apple trees was girdled, a circle of bark stripped from around each trunk, creating an unhealable, fatal wound. The Continental Army took few hostages: The Senecas moved west just ahead of the approaching troops and then returned again when the troops went home, rebuilding their houses and replanting their fields.
Nine years later, laid up in Kanadesaga while his shin healed, Maxwell now found himself surrounded by Indians. “I am in hopes their time with us here is short,” Maxwell wrote to Bridget. “I do think that the Great Governor of the universe is about to plant a glorious gospel in this wilderness,” he predicted—with the help of his own survey, of course. “May it be so and soon spread over this land.” Maxwell, in effect, had two tough jobs: crossing the forest in straight lines, and convincing himself that he was a good person for doing so.
After more than a month’s recovery, Maxwell resumed his survey. “First mile through excellent land,” he wrote from the woods, on the line of a future township along the east bank of the Genesee River, noting nearly a half-dozen different trees in the area. The next mile: “Same sort of excellent land and growth but considerable mixed with chestnut.” The third mile was less good: “80 rods over a wet low land.” Then more very good land again. He crossed a brook that ran one way, then the other. Both Maxwell and the brook were headed to the same place, north to Lake Ontario. The brook took the easy way, downhill. Maxwell took the straight way, leading his team and their chain through swamp and timber, mile after mile.
At the end of the 18th mile, he chopped a “XIII” into the side of a small basswood tree, marking a corner of the 13th township—“with trees marked for witness about it,” he wrote, for the benefit of some future settler searching for the corners of his lot.
Maxwell, in effect, had two tough jobs: crossing the forest in straight lines, and convincing himself that he was a good person for doing so.
When the blue dot on my phone told me I had reached the southeast corner of the town of Brighton, I spent some time looking for the basswood tree with the XIII in its bark. But I was kidding myself, of course. Maxwell’s hatchet marks were meant to last years, not centuries. I slapped at mosquitoes, scanning for some connection between the forest Maxwell had walked through and the place I was in. A scrap of fluorescent pink tape caught my eye. I’ve been seeing this stuff in the woods for my entire life, weatherproof trash that will outlive me and, I suppose, every other individual living thing in the woods as well. I looked past it, because I can’t pick up every piece of garbage in the woods and carry it out. Then I looked again and my understanding of the place shifted.
The pink plastic was a piece of surveyor’s tape, tied to a branch. Near the branch was a short, square concrete pillar. This was the marker—a “monument,” in surveyor-speak—that had taken the place of the basswood with the XIII in its side. It was a more durable monument than a tree, and though it was short and unobtrusive, the little non-decaying flag of pink plastic made it hard to miss, even for me.
Maxwell wrote of this site:
The line of this town is very
good land covered with a thick
growth of Beech Maple Elm Basswood
Ash Butternut &c. Not very uneven.
No elms now, but I had seen the others he mentioned. This wasn’t “virgin timber”: The nearest big tree was a two-trunked silver maple, second growth, sprouted back from a stump. This was the place, though.
I stayed there awhile doing nothing, a little dazzled, a little jarred by the impression of two forests coming together—the one Maxwell crossed and the one I was in. The forest wasn’t gone, but it had changed, and so had the way we live with it. In imagining the forest as a wild place, it seemed to me, we had imagined ourselves right out of it. It’s become a place to visit, a resource or a park, not our home.
Or something like that. Half-stumped, I managed to stand there motionless long enough that a red fox, not noticing me, stopped nearby with its nose in the air and its tail extended. I watched it for a while as it watched something else. Then a leaf blower whined, and the fox and I went our separate ways.
In a healthy forest, the forces of growth and the forces of decay are in balance. But those same forces are the conditions of life everywhere—balanced or not.
Reaching Lake Ontario, Maxwell cut his initials into a tree, then went home to Heath, Massachusetts. In years to come he served as a deacon and justice of the peace in that town. He applied for an invalid officer’s pension, but was denied. At 67 years old, in debt, he bought some horses and embarked with them for the West Indies, where the animals, along with enslaved humans, were in demand on sugar plantations. It was a nightmare world where both humans and horses were routinely worked to death in brutal heat. I wonder how he justified that new venture to himself. Maxwell took a profit from the sale, but died of yellow fever on the voyage home, and his body was buried at sea.
I couldn’t visit Maxwell’s final resting place. Instead, I drove to western Massachusetts, to his house. On Route 2 I locked on to an excellent Albany radio station whose signal held through the Taconic Mountains as far as Williamston, Massachusetts. The road had been graded and guard-railed in the 1920s, on top of an older road that people had been walking since the last ice age, for all one can know. The road sided a stream tumbling over rocks. And what was so important about that? Why did I love it? I loved this road because it was no one’s idea. A glacier put this road here, and people followed.
The house that once belonged to Maxwell was surprisingly modern-looking, with its solar panels and a Prius in the driveway. I knocked and a woman came to the door. Sue, the owner, invited me in. In the kitchen, one wall was almost all fireplace, paneled above with a single blond board 20 inches wide—spruce, Sue thought. In the next room, there was more of that broad paneling, and a row of cupboards over a smaller fireplace with a grow-light installed inside it over a collection of potted cacti. Sue showed me a copy of Maxwell’s only portrait, a silhouette on horseback that was made during the Revolutionary War. She also had a copy of The Christian Patriot, a biography written by Maxwell’s daughter, Priscilla, who recalled her father’s strong singing voice and a gory song about the courage of the Bunker Hill heroes that he liked to sing for the children. Near the house was a cemetery with a marker for Maxwell, a tall obelisk with worn stories in its sides.
I also drove to Lake George to see the place where 22-year-old Maxwell had first spied death coming for him through the forest. I followed US Route 9 past a sprawling outlet mall and Bloody Pond, where the bodies of slain men had been thrown at the end of that chaotic day early in the French and Indian War. Then I emerged from under clustered trees to what Thomas Jefferson once called “without comparison, the most beautiful water I ever saw.” Lake George was “ limpid as crystal,” he wrote, the mountains on either side “covered with rich groves of thuja, silver fir, white pine, aspen, and paper birch.” Today the groves of thuja are interrupted with summer mansions and the sandy parking lot by the beach is jammed with cars, but the mountains are still mountains and the long lake still stretches far away between them. When I arrived, the beach was crowded with boogie boarders, volleyballers, and people just splashing. A man threw a tennis ball into the lake, and a dog took a fierce running leap to retrieve it.
I’d booked a camp site nearby at the Lake George Battleground Campground. A few pines were all that separated my site from Route 9, its four lanes roaring with traffic. I set up my folding camp stool by the sidewalk, across from an Exxon.
I tried to picture a young Maxwell loping through here shirtless in his bare feet, enveloped by the forest and afraid for his life. Among the English-speaking settlers, the events at Lake George would be remembered as a massacre, and the Indigenous people whose home this was, whose conventions of war did not match those of the European empires, were called savages. It was powerful storytelling, indispensable to the colonial project.
Every story I could imagine about this place, and about Hugh Maxwell, seemed another work of fiction, a mechanism for assigning blame.
Maxwell trained himself on a version of that story: He had outrun death, sought God, and sought profit while declaring himself unthankful. He hardened himself into a professional fighter, banking on the next life while he improved an ancient forest by drawing a checkerboard on it. He wrote home about the “womb of futurity,” a bizarre metaphor I still do not understand. Whom did he think made futurity pregnant? Was it God, or the Phelps and Gorham Company? I didn’t understand the guy. On the other hand, I didn’t go to war when I was 22. I was working in a restaurant and writing stories.
Every story I could imagine about this place, and about Hugh Maxwell, seemed another work of fiction, a mechanism for assigning blame. Blame has to be assigned—Indigenous communities did not displace themselves, nor did the forest wreck itself—but it is also necessary to keep looking and to try to keep noticing how much one does not understand. Among the Native allies who joined the French at Lake George all those years ago was a band of ten Iowas who had traveled a thousand miles, from beyond the Great Lakes, to fight the English. What were they thinking, and what had their journey been like? They had only themselves to tell their story to, because no one at Lake George spoke their language.
As I tried to conjure the experiences of these men nearly 270 years ago, it occurred to me that I ought to be more concerned for the daring pedestrians trying to cross Route 9 from the campground to the MiniMart attached to the Exxon. There was a crosswalk, but the traffic was coming in fast.
There was too much here for me to make sense of. The seat of war was now a vacation spot. War is violent and so are four-lane highways. Lake George is beautiful, and it puzzled me to notice that the MiniMart was pretty, too, with its high-wattage red-and-white Exxon sign and its glass front glowing softly yellow.
I walked over. Inside, the MiniMart was lit up like a minor carnival, aggressively air-conditioned, and it had a sweet, grimy, convenience-store smell of burnt coffee and potato logs. People were getting chips, jerky, gasoline, and party ice. The forces of growth and the forces of decay were jostling. I liked being there. I selected two cold singles, thanked the cashier, and followed the crosswalk safely back to my campsite and my folding camp stool, from which I watched the people coming and going late into the night.
When Hugh Maxwell wrote home to Bridget with his story about the womb of futurity, he got a couple things wrong.
He was right that the country was changing. While he was in the forest tramping out lines, trying to get his head around this thing that was too big to fit inside anyone’s head, the United States ratified their second constitution. The document was a little over 4,000 words long, and it relied heavily on the word “shall,” a modal verb used to indicate a future action, which was used 191 times. The official copy covered four big sheets of parchment in ink made from oak galls.
He was wrong about the Senecas’ time being short. They are still here. On the Tonawanda Territory, an hour’s drive west from my house, Senecas still govern themselves according to the Great Law of Peace—a constitution established by the Haudenosaunee Confederacy and recorded in white wampum before the Pilgrims landed at Plymouth. The Tonawanda Seneca Nation is currently fighting a plan to build a data center next to their woods.
He was right about the coming of new inhabitants. The grid he’d laid over the forest became a map in a land office, and his employers were soon marking squares SOLD in small cursive. Settlers arrived slowly, then in booms, cutting trees, burning stumps, shooting wolves, and plowing the black ground with teams of oxen, raising vegetables for their families and wheat to sell over the Erie Canal.
The land in Township 13, my township, turned out to be mixed. The ground was clay in some parts. Brighton became known for brickyards. That industry is gone now, but the high school had an ugly surprise this year when it tried to replace a grass playing field with plastic turf. Chunks of brick, glass, and metal were buried a few inches down; tests showed high levels of arsenic, lead, and semi-volatile organic compounds. The field where my daughter played soccer is now sheeted in plastic while the state decides what to do next.
In Edgewood, the earth is as rich as Maxwell said it was, but he might have been surprised to learn how briefly that would matter. Soil fertility is mostly beside the point, and even an inconvenience, since lawns have to be mowed, leaves blown into piles, and pollen hosed off windshields in the spring.
No description, no story, is big enough to capture the forest Maxwell walked through. The best I can think to do is to keep looking for better questions about it. Here’s one: If a forest had a constitution, what would it say? Its coequal branches might be soil, air, water, and sun. It certainly would have no president. Its bill of rights might hold that differences exist, that living things may strive, that life includes an accumulation of wealth, and that death includes the release of that wealth. Nothing is wasted, nothing is lost, but eventually everything has to be let go of. When you die, you simply spread out your wealth on the ground.
James Whorton Jr. grew up in Hattiesburg, Mississippi. He is the author of three novels, and his writing has appeared in The Best American Essays, The Oxford American, Virginia Quarterly Review, The Southern Review, Washington Square Review, The Gettysburg Review, and The Washington Post. He teaches at SUNY Brockport.
On a cold April morning in 1875, three men ascended into the sky above Paris in a balloon, hoping to push the boundaries of human flight. Their journey was a scientific expedition, an attempt to explore the upper atmosphere and venture into a realm where few human beings had ever been. But as their balloon climbed higher, the air grew thinner, the temperature plunged, and the simple act of breathing became a desperate struggle. What began as a daring experiment in the conquest of the skies would end in one of the most horrifying tragedies in the early history of aviation.
Depiction of Théodore Sivel, Gaston Tissandier and Joseph Crocé-Spinelli in Zénith's fatal ascent of 15 April 1875. "La Nature", 1 May 1875
The balloon, named Zénith, carried its crew into a hostile world for which 19th-century science had only begun to prepare. At ground level, the atmosphere seemed limitless. But at altitude, it revealed itself as an unforgiving environment where the human body could fail with terrifying speed. The Zénith expedition exposed the dangers of high-altitude flight, and left behind a grim lesson for generations of aeronauts who dreamed of going higher.
The aeronauts of the Zénith were Gaston Tissandier, a French scientific writer and balloonist; Joseph Crocé-Spinelli, a scientist and journalist; and Théodore Sivel, an experienced sailor and aeronaut.
Gaston Tissandier, born in Paris in 1843, was a scientist, author and enthusiastic aeronaut. He had a particular interest in meteorology and the scientific study of the atmosphere. His brother, Albert Tissandier, was also involved in aeronautics, and the two helped popularise ballooning as a means of scientific investigation.
Joseph Crocé-Spinelli, born in 1845, shared this interest in atmospheric research. He had participated in earlier high-altitude experiments and understood the importance of studying the composition and properties of the air. Théodore Sivel, born in 1834, brought considerable ballooning experience to the expedition. His practical knowledge complemented the scientific interests of his companions. It was under his guidance that Zénith was constructed.
Barely a month before the fatal flight, Sivel along with zoologist and physiologist Paul Bert, Joseph Crocé-Spinelli, Albert Tissandier, Albert's brother Gaston Tissandier, and Claude Jobert, successfully completed a long-duration flight lasting 24 hours and 40 minutes.
Encouraged by the success of the flight and the positive coverage in the press, the Société Française de Navigation Aérienne (SFNA) announced that it would organize a high-altitude ascent using the aptly named Zénith, a 3,000 cubic meter balloon owned by Sivel.
At approximately 11:35 a.m. on 15 April, Zénith lifted off from the gasworks at La Villette. They carried an array of instruments with them to study the atmosphere, including an aneroid barometer, a hygrometer and an electroscope. They also carried an oxygen-supply apparatus. Three small reservoirs containing a mixture rich in oxygen were attached to the balloon's basket. Rubber tubes and mouthpieces allowed the men to inhale the gas when required.
The crew understood that oxygen deprivation was one of the greatest obstacles to high-altitude ballooning. At lower elevations, the atmosphere supplied sufficient oxygen for normal breathing. As a balloon climbed, however, atmospheric pressure fell, making it increasingly difficult for the lungs to transfer enough oxygen into the bloodstream.
Diagram of the balloon's ascent from Paris to Ciron. Credit: Wikimedia Commons
The men had prepared for the dangers as best they could with the knowledge and technology available. What they could not fully anticipate was how rapidly hypoxia, the condition caused by an inadequate supply of oxygen to the body, could impair their judgement, coordination and consciousness.
By around one o'clock, according to Tissandier's later account, they had passed 5,000 metres. The atmospheric pressure had fallen substantially, and the temperature outside was below freezing. Their instruments were working, and they continued to monitor their physical condition.
As they climbed higher, however, the men began to experience symptoms of oxygen deprivation. At 7,000 meters, Tissandier recorded that Crocé-Spinelli and Sivel had become pale. He himself felt weak and tried inhaling the oxygen they carried, which briefly improved his condition. Sivel then turned to Tissandier and asked whether he would throw out some ballast in order to ascend higher. Tissandier, feeling lethargic because of the altitude and the freezing temperature of −10 Celsius, agreed to the proposal. Sivel proceeded to cut three bags of ballast and the balloon shifted to a quick ascent.
By the time that they reached 7,500 meters, Tissandier could barely move. He described feeling no pain at all, but ‘an inner joy’ and indifference to the increasingly dangerous situation. The lack of oxygen made him delirious. Increasingly debilitated, Tissandier's memory of the events from hereon became even hazier. He remembered trying to reach for the oxygen but unable to lift his arm. Then, looking at the barometer, he saw the pressure at 280 mm and tried to yell out that they had breached 8,000 meters, but the words did not come out from his mouth and he fell inert at about 1.30 p.m.
Sketch depicting Crocé-Spinelli and Sivel, having lost consciousness due to a lack of oxygen, and Tissandier, in the basket of the Zénith on 15 April 1875. Credit: Wikimedia Commons
At 2.08 p.m., Tissandier woke up and saw the balloon descending at a perilous speed. Gathering all the strength he could muster, he managed to cut off a bag of ballast to re-establish the equilibrium before passing out again. After a while he was shaken awake by Crocé-Spinelli, who asked to throw out even more ballast. Fading in and out, Tissandier saw Crocé-Spinelli throw out the respirator, blankets and more ballast, which caused the balloon to rise again.
Tissandier drifted in and out of consciousness. The effects of oxygen deprivation had left him confused and physically incapacitated, and the sequence of events could only be pieced together from his fragmentary memories.
When he regained consciousness again, the balloon was descending at terrifying speed. He tried to rouse his companions by calling their names and shaking them, but neither man responded. Sivel's face had darkened, and blood was visible around his mouth. Crocé-Spinelli, too, appeared lifeless.
The Zénith finally landed at about 4.00 p.m. in the plains near Ciron, 250 km from Paris. Local residents rushed to help the surviving aeronaut. Tissandier was severely weakened, bruised and suffering from the effects of his ordeal. His companions, however, could not be saved. Both Crocé-Spinelli and Sivel had died during the flight.
The deaths of Crocé-Spinelli and Sivel raised urgent questions about the safety of high-altitude ballooning. The crew had carried oxygen, understood the dangers of ascending too far and possessed considerable experience. Yet their precautions had proved inadequate.
The central problem was the physiological effect of low atmospheric pressure. At high altitude, the reduced pressure makes it harder for oxygen to pass from the lungs into the blood. The resulting oxygen deprivation can cause headaches, confusion, impaired coordination, loss of consciousness and, in severe cases, death.
One particularly dangerous feature of hypoxia is that it can undermine a person's ability to recognise the danger. Someone who is becoming severely oxygen-deprived may lose the capacity to make sensible decisions or carry out the actions necessary to survive. For balloonists, that could mean being unable to operate oxygen equipment, monitor instruments or manage the balloon's descent.
The Zénith expedition also demonstrated that carrying oxygen was not enough by itself. The supply had to be accessible and usable under extreme conditions, and the crew had to be able to operate the equipment while suffering the effects of altitude. The ascent showed how quickly a scientific expedition could become an emergency when the human body began to fail.
The exact sequence of events cannot be reconstructed with complete certainty. Tissandier himself acknowledged that he had spent extended periods unconscious and remembered parts of the flight only imperfectly. Nevertheless, his testimony provided a remarkably direct account of the dangers confronting early high-altitude aeronauts.
Tissandier survived, but the loss of his companions was a profound personal blow. He subsequently documented the expedition and its tragic conclusion, helping preserve the details of the flight for other scientists and balloonists. His account remains particularly valuable because it records not merely the instruments' readings but the physical and mental collapse of the men who made them.
The tomb of Joseph Crocé-Spinelli and Théodore Sivel located in the Père Lachaise Cemetery in Paris. Credit: Wikimedia Commons
Humanity has changed significantly over the millennia, yet in one respect, we have remained the same throughout history: we have always found things to complain about—dishonest merchants, for instance. The oldest known complaint, inscribed in cuneiform on a clay tablet, is directed at a Mesopotamian merchant named Ea-Nasir. Judging by the accusations, he was arguably […]
Russian Ambassador to Warsaw Georgy Mikhno stated recently that 87 Soviet military monuments remain in Poland—down from the original 561—and that these, too, are at risk of demolition, RIA Novosti reports. “According to the embassy, Polish authorities have demolished 474 of the 561 monuments—specifically those not associated with burial sites—listed in the ‘Register of Memorial […]
Login
.png){kind=link}
