The Chicago Foreign Language Press Survey was published in 1942 by the Chicago Public Library Omnibus Project of the Works Progress Administration of Illinois. The purpose of the project was to translate and classify selected news articles that appeared in the foreign language press from 1855 to 1938. The project consists of 120,000 typewritten pages translated from newspapers of 22 different foreign language communities of Chicago.

Read more about this historic project.

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  • Zgoda -- April 16, 1890
    Blessing of the Banner

    Please place this correspondence news in your Zgoda. The members of the St. Stephen Society, at the parish of St. Stanislaus, celebrated the commemoration of a beautiful Polish banner, Easter Sunday, at the expense of $600.

    The Society of St. Stephan has been organized over a year ago,and the number of members is increasing nicely. Today we have 290 members. Many of the other societies of this parish took part in this great celebration.

    At 9 o'clock, Easter morning, the procession started; the Society of St. Stanislaus came first because it is the oldest society of this parish, second came the Society of St. Casimir; third, the Society of St. Adelbert; fourth, the Society of St. Valentine; fifth, the Society of St. John Kantego; sixth, the Society of St. Stephan.

    These different societies paraded through the streets to the music 2supplied by the Society of St. Stanislaus, and returned to the church where a church mass was given, followed by a mass meeting in the church auditorium, where speeches by the Rev. Fathers and prominent leaders of Polish enterprises, were heard. The choir of St. Stanislaus sang songs, accompanied by a Polish orchestra. After the speeches, the societies marched through the streets with this new banner at the head of the parade, and many thousands of Polish people took part in the great ceremonies.

    The reverend Fathers and the committee in charge of this celebration take this opportunity to thank one and all for their splendid cooperation.

    St. Sierszulski, Sec. of St. Stephan Society.

    Please place this correspondence news in your Zgoda. The members of the St. Stephen Society, at the parish of St. Stanislaus, celebrated the commemoration of a beautiful Polish banner, Easter ...

    Polish
    III C, III B 2, III B 3 b, I B 4
  • Dziennik Chicagoski -- December 24, 1890
    "Postnik" or Polish Christmas Eve Supper.

    Throughout Poland the day preceding Christmas was always observed as a Fast Day, even by the children.

    That Fast Day was observed very respectfully not only as a church regulation but because it was also an old Polish custom, a kind of a national holiday, very solemn because it ended with a special Christmas Eve supper called "Postnik."

    A Polish Christmas Eve supper was a great family religious feast at which no meat was served.

    As soon as the sun sets and the stars begin to appear on the dome of heaven, the entire family, dressed in their best attire, gather at 2the best room called "Swietlica," and in respectful silece awaits the head of the house.

    When everything is ready the mistress of the house, usually the mother of the family, invites him and the father of the family enters, representing so well at that particular moment patriarchial times.

    He begins solemnly with prescribed prayers. Before the members of the family take their respective seats at the table laden with food, which was given by God and earned honestly by hard labor, the mistress of the house, the mother of the family, passes the wafers and the head of the house participates in that Old Polish custom, the breaking of the wafers.

    3

    He begins with the one without whose fidelity no home could exist, his spouse, and then breaks the wafers with the children and other members of the family.

    At that particular time the members of the family ask each other for forgiveness for any wrongs committed by them and promise one another as before an altar, mutual respect, patience and pure love, which proceeds from its very source, the heart of the Divine Infant lying in the cradle at the stable.

    During these apologies, forgiving and well-wishing older members of the family kiss one another as if they were brothers and sisters, real children of God.

    4

    The children kis the hands of their parents and he parents moved and thrilled by the great emotion embrace them, tenderly recalling the story fo Jesus lying in the cradle; "Theirs is the kingdom of God."

    Now, before we sit at the table, let us look around "Swietlica," or the best room in the house, thoroughly cleaned today and specially decorated for this occasion The floor is covered with fresh, clean straw to remind the little ones playing around that the Infant Jesus was born in the stable. Even on the table and under the table cover there is fresh hay spreading its sweet aroma and giving to this special supper a peculiar impression. This is one of the details which makes the Polish Christmas supper a solemn emotional event.

    Everything that is here resembles Bethlehem. Before the supper is over the children will start to sing Christmas carols nd in a short time the boys impersonating shepherds will enter and perform a Christmas play.

    5

    The night is changed into day and it would last until dawn had it not been for the sound of the bell from the high church tower, which calls them to the church. There they sing Christmas songs filling the hearts of the faithful not only with historical recollections but also with sacramental reality, holy fire and heavenly light. They will begin the old Polish Christmas song, "In the cradle lies Little Jesus," recalling sweet emotions originated at the supper table and brought to the altar. When the words; "And the Word became Flesh and dwelled among us," are sounded, all the faithful fall on their knees and at the same moment the human sounds of Christian carols are joined with the angelic praises sung to the glory of the Incarnate Majesty.

    This is how Poles of the olden times started the observation of the Christmas Holy Day.

    6

    Between the Fast Dya and the Christmas Day there was a Christmas supper. ndeed the Polish "Postnik" has a very deep significance; its feast is a real "Agape" or a feast of early Christians.

    Verily, sincerity, simplicity and benevolence not caused by personal interests, and a humbleness equal among grown ups and children, and poor and rich, expresses the thought in which this feast was originated, also recalling the modesty and devotion peculiar to the time of the martyrs.

    Will not older persons looking at the children playing together on the straw and sharing their oys recall the time when they played at the feet of their parents?

    7

    Verily, the deep significance of Christian feasts and Holy Days cannot be explained by heartless philosophizing.

    Only after God became Man, man realized what he is, what he should be and what he might be.

    He should be a Man, a God, a Son of the Highest, an idealized being. And heaven and earth are saying, Amen.

    Throughout Poland the day preceding Christmas was always observed as a Fast Day, even by the children. That Fast Day was observed very respectfully not only as a church regulation ...

    Polish
    I B 4, III B 3 b
  • Dziennik Chicagoski -- December 24, 1890
    A New Guest at Christmas Eve Supper (Editorial)

    This year, at the Christmas Eve supper, when Polish families, especially in Chicago, will be gathered at their tables for the traditional custom of breaking and partaking of the wafer, a new guest will be present. This young guest that loves all Poles sincerely, and brings best wishes into the homes, is Dziennik Chicagoski.

    "Glory be to God in the Highest and Peace to All People of Good Will."

    This new guest, dear readers, desires to bring, peace, good will, harmony, 2and mutual love into your homes. This new guest desires to be your meditator, welcomed everywhere and by everybody. It desires to remove disagreements and bring understanding among you, to give you an opportunity to know yourselves better. It desires to enlighten you on important matters, to reconcile you, and to establish brotherly love among you.

    We know positively that you will not refuse this guest, that you will welcome it on that day; we have proofs of it in spite of the short existence of our journal.

    Please accept our best wishes. May God bless all your endeavors, lighten your burdens, alleviate your sufferings, and prolong your happiness.

    3

    We also hope that you live to be a hundred years old, own your homes and reap a harvest of gold.

    Tomorrow is Christmas Day, one of the most important holy days of the year. We will observe it. All will have a holiday tomorrow, the whole world has a holiday; therefore, no one will accuse us of wrong doing if we desire to observe solemnly such a holiday. In order to supply our subscribers with something to read, in case they have any time left for that purpose, we are mailing "Wiara I Ojczyzna" (Faith and Motherland) early enough so that they receive it on that day.

    We remarked in the editorial columns of our journal, a few days ago that other 4newspapers ignored us but since that time favorable comments have appeared in several newspapers, therefore, we thank our colleagues very kindly and wish them a Merry Christmas.

    This year, at the Christmas Eve supper, when Polish families, especially in Chicago, will be gathered at their tables for the traditional custom of breaking and partaking of the wafer, ...

    Polish
    II B 2 d 1, I B 4, II A 2, III B 3 b
  • Dziennik Chicagoski -- January 06, 1891
    Polish Activities in Chicago

    Last night there was a Polish Christmas festivity at the Polish orphanage, Division Street and Holt Avenue, for the benefit of the Polish orphans. Those who came to see the interior of this institution (a credit to the Polish community in Chicago), and to hear the beautiful Christmas carols sung by the little orphans, and give them a Christmas present, gathered at 7 P. M.

    At the chapel of the orphanage, located on the top floor, a scene representing the stable of Bethlehem was presented. There was a manger artistically decorated. The roof of the miniature replica of the stable was covered with straw. Inside the stable there were images of the Holy Mary, St. Joseph, the Three Kings on their knees offering gifts to the Lord of Lords, and figures representing an ox, an ass, a sheep, a lamb, a pair of doves, and a dog. The floor of the miniature replica of the stable was covered with straw and hay. The manger was located at the farthest end of the replica, on the back wall of which images of angels singing glories to the Lord were seen. Over the stable shone the Star of Bethlehem that led the Kings to the holy place.

    2

    We doubt there was anywhere in this country so beautiful a presentation of the holy manger as this. Every person who attended the festivity admired this artistically arranged scenery and, after looking at it for a short time, knelt down with great reverence, as the Three Kings did when they paid homage to the divine Infant centuries ago.

    Led by the nuns, the orphans entered the place at eight o'clock. The organ began to play, and Christmas carols were started. The visitors heard the beautiful and clear melodies of the children. The audience consisted of mothers with their children, women, and a number of prominent citizens and leaders of societies. A short sermon followed the carols, after which there was a recitation of a poem by a boy, who did it with great emotion.

    When the divine service was over, the pastor took the guests downstairs and showed them the halls used by the orphans. The visitors were pleased with the good order and cleanliness that resigned everywhere. The arrangements and conveniences in some of the halls are very interesting. The furniture is very simple. Yet, this simplicity and cleanliness give them an appearance of comfort and elegance.

    3

    The study and recreation hall was furnished with chairs and tables, around which sat the children, contented and with smiling faces, standing up when the guests entered. The bedrooms were clean, furnished with simple small beds covered with bedspreads white as snow, bath room, wash room, dining room, and a spacious wardrobe, systematically arranged and well filled with linen. The guests were so pleased with these things that every little while they expressed their admiration in loud exclamations, in spite of the fact that nothing luxurious could be detected.

    Every person visiting the institution left it with the impression that the little orphans are well taken care of under the protection of the nuns, and that this institution is a credit to its founders, deserving therefore the support of those who can help. Later on we will describe how the orphans, and there are 80 of them, are brought up and educated.

    Last night there was a Polish Christmas festivity at the Polish orphanage, Division Street and Holt Avenue, for the benefit of the Polish orphans. Those who came to see the ...

    Polish
    II D 4, I B 4, III B 3 b
  • Dziennik Chicagoski -- January 20, 1891
    The School Question Our Reason for Opposing Bohemian School Agitation (Editorial)

    In this article we will point out why we are against the present school agitation in Chicago, originated by Bohemians, by trying to prove that:

    (1) The public schools in this country are below the standard of the parochial schools in respect to practical education, and moral training of the children attending them, due to the educational system adopted by the school boards;

    (2) It is a duty of the parents, who care for the welfare of their children, to send them to those schools which are most capable of training them for good American citizenship, with moral principles that are steady and unfaultering, and besides, those schools should teach them how to be practical that they may be able not only to find a proper 2station in life, but also become patriots of their own nationality;

    (3) If the public schools do not deserve our support, then we should not endeavor to introduce the Polish language into them.

    (4) The action taken by the Bohemians is not a good example worthy of imitation, but rather it is a frightening warning;

    (5) If we are against the privileges granted to the German language in public schools, and desire to remove them, we can accomplish it much more directly by a protest than indirectly trying to introduce other languages into the public schools.

    Public Schools and Parochial Schools

    It has been proved many times that the parochial schools give better education than our public schools. This has been proved not by idle 3argumentations, but by actual examples taken from observations. As an example, we will describe an incident which occurred at the end of last month. Mr. E. Dumphy, a Congressman of the 7th congressional district, has announced that he has a vacancy for a boy at the United States Military Academy at West Point. Twenty eight young men applied for this position. The applicants were obliged to undergo a physical examination first, and later, on December 29, they were examined by a commission which determined their mental fitness. This commission was made up ot two assistant superintendents of public schools and a monk, a brother, representing the Roman Catholic parochial schools. The young men were examined in the following subjects: arithmetic, penmanship, spelling, geography, grammar, United States history, and reading. We all know that 100 is the highest percentage obtainable. The boys struggled all day with the examinations. The following were the results: (1) Thomas F. Dwyer; 94 3/4, whose percentage was the highest; (2) John J. Disell; 91 2/7, (3) John Conway; 86 1/7, (4) Joseph Fitzgerald; 86 1/7, (5) A. Sauci; 85 5/7, (6) R. Stewart; 84 6/7, (7) Peter Simcox; 84 1/7, 4(8) Jasmer Kilgore; 84, (9) Pat. Shea; 83 2/7, (10) A. McFarland; 82.

    The first four, the seventh, and the eighth boys are graduates of St. Jacobs' parochial schools. The 5th, 6th, 9th, and the 10th, were graduates of the public schools. Then followed the 11th, 12th and the 13th, who are also graduates of St. Jacobs' parochial school. From the 14th to 28th are graduates of public schools.

    Naturally, Thomas F. Dwyer was the winner.

    If we were publishing a large volume on this question, we could present many examples of this kind, but our space is limited, and we can only add that during the last year six similar examinations were conducted, and in every case, the winner was a graduate of the parochial schools. This is not a coincidence, but an actual proof.

    5

    Let us suppose that we did not have such examples, that these competitive examinations are not held, and that we have no opportunity for comparing the difference. We still could arrive at the same conclusion by examining and comparing both school systems; such comparison would convince us that in reality a boy will learn more in the parochial than in the public school. Let us examine very carefully the parochial school system.

    The Educational System

    Of course, we cannot describe here the whole school system, because such description would fill volumes. Therefore, we will limit ourselves to the most important points. We are all aware of the fact that there are three kind of schools, namely; elementary, secondary, and higher institutions of learning. Every school belongs to one of the three classes. The public schools in the United States have not reached that state of perfection which is the basis of all education, with one program uniting 6them all very closely. It is not necessary to have a diploma from a grammar school in order to enter a secondary school or college. There is an entrance examination given, and whoever has taken this examination, knows well that the requirements are ridiculously low for entering a college. Higher schools or universities, also have entrance examinations which are proportionately very easy to pass. It is known throughout the world that an education obtained in our American universities has no great value, unless the student works out a balanced program, and follows his studies diligently, or finishes his education in Europe. Americans were angry at the Germans a year ago because physicians who finished their studies in the United States were not allowed to practice in Berlin. Their anger was not justified because it was the fault of our educational system here.

    It is entirely different with the parochial schools, because they are conducted on the order of European schools. This, alone, places them very high. It is true that a young man who finishes public schools knows 7something about arithmetic and other subjects, but his knowledge of other subjects, such as geography, history, etc., is limited to facts about the United States only. He has no conception, or a very poor one, about history and geography in general, that is, in other parts of the world. In other words, he has no general education. The school books, we admit are very beautiful, especially in elementary schools, but their contents are meaningless. The artistically ornamented, and beautifully illustrated books will not create a desire in a boy for deep thinking, or for studying different branches of science, as will the books used in parochial schools.

    The purpose of the parochial schools, besides furnishing the children with practical knowledge is also to develop in the youth the moral principles. Who, if not the teachers, ought point out to the young man what is right and what is wrong? Who, if not the teachers, ought inocculate the young minds with those principles which some day should mould or develop a child into a respectable man, a good citizen, or a 8patriot? Can the public school teachers do that? No. Not only they cannot, but they are not allowed to do it. They are not allowed to say to the child: do not do this, because you will be locked up in jail, do this, because you will profit by it. But what is the result of such education? It creates selfishness and develops ability to evade justice. It develops monopolistic principles in those who have means, and in those who have no means, it develops nihilistic ideas. Nihilistic, we repeat, because they are nihilistic in the true sense of this word. They recognize neither God nor human rights, neither country nor morality, nihil, nothing, other than themselves. Is it not so?

    Let us look deeply at the life of the people around here. Let us take a glance at the youth educated in the public schools. Look at the back stage of our politics, at all machinations of the capitalists on one side, and of the demagogues, clothed in the cloak of philanthropy on the other. Can we find good principles there? Or can we find morality or patriotism? "Oh! You do not say that there are also good citizens, men 9of honor, and good patriots." We know that, but you must judge the whole community, not a few exceptions, who on account of very favorable conditions, entered the right path, as there are people without principles who have received good instruction on morality. If you will take under your observation not only a few individuals, but the whole community you will come to the conclusion that the public schools do contribute to the development of nihilistic ideas, and that the parochial schools encourage and spread the true moral principles, on which the real American patriotism is based.

    We know what some, who read this article, will think. They will utter sarcastically: "Clerical Rules" (Clericalism). Yes! The parochial schools in the United States are controlled by the priests. Religion and morality are taught there. And besides these, they also teach other useful subjects, but in a better manner than those used in public schools. Don't the priests deserve gratitude for that? Don't they deserve at least a recognition for their troubles? You say that they 10make money on schools. Let us be serious once, and look at the parish records. What are the profits? Out of the pocketbooks of the people a parish maintains a parochial school. If there were no priests, who would establish private schools with a European system of education? We have no people with higher education who could and would like to devote themselves to that task, and if there are any the number is small. The government will not spend money for building such schools. Every well thinking person will agree that such schools are beneficial and necessary, even if they are acquired by great sacrifices. It is the specific duty of missionaries to establish such schools, and no one desires to be a missionary, especially where the establishment of schools is concerned, except the priests.

    There may be other objections: Some one might say that only Irish and English parochial schools are good because they teach English, that the child will not learn the language of the country in Polish parochial schools, and for that reason the Polish children should be sent to the 11public schools. Morality and religion should be taught at home and in the church, only they may say. Such assertions are falsehoods produced either by ill-will, or by lack of understanding of the matter. Such an attitude is dishonest and harmful to children.

    In this article we will point out why we are against the present school agitation in Chicago, originated by Bohemians, by trying to prove that: (1) The public schools in ...

    Polish
    I A 2 a, I C, I B 4, I A 2 b
  • Dziennik Chicagoski -- January 21, 1891
    The School Question Polish Parochial Schools (Editorial)

    The English language, along with Polish, French, Bohemian, and Italian, is taught in parochial schools equally, if not even more carefully than other languages.

    That the forgoing statement is true, can be proved by the fact that the graduates of the parochial schools are gladly accepted by the higher institutions of learning, public and private, if their parents desire to give them a better education. No boy, who has finished a Polish parochial school, has ever been rejected by any college on account of poor knowledge of English. Many boys who once attended St. Stanislaus' Polish parochial school in Chicago, are attending colleges and other institutions of higher learning, including the Jesuits college. All of them are making very good progress, and it appears that they have 2a good elementary education, equal to the training received in the public schools. Some of the boys are employed by the telegraph companies, banks, and other institutions, where a good knowledge of the English language is necessary. Still others are studying in Europe, where they would not be accepted, if their elementary education were poor.

    After examining the school books used by the Polish parochial schools, and studying the educational system, European like, practiced by them, any impartial person must admit that the standard of the parochial schools is much higher than that of the public schools, and that the instructions in the language of the country are excellent. There might be exceptions in some small parishes, but not in Chicago. If necessary, we can supply the names of the Polish boys who attend colleges and European institutions, and also names of those who hold good positions in Chicago and vicinity. We have a gew of these names on hand. They are graduates of St. Stanislaus' Parish elementary 3school. This is a sufficient proof that the standard of the Polish parochial schools is not lower in teaching children the English language than that of the public schools. In other respects, however, the standard is higher.

    Is it necessary to prove the foregoing statements? We do not think so. Even the opposers of parochial schools must admit that these schools teach true morality, that they are developing moral principles, the purpose of which is to bring up children as righteous men and women, good citizens, and good patriots of Poland, and of our adopted country, the United States. Who will not admit that their aim is to stir up, and propagate the patriotic spirit in and among children. Is this done by the public schools? This proves that the Poles care more for the welfare of their children. For this reason, they should avoid public institutions and send their children to Polish parochial schools.

    The Catechism

    4

    Children in Polish parochial schools are studying the catechism, but it is not the only subject taught there, as stated by the malicious enemies of parochial schools. Only one hour a day is devoted to this important subject by every class. Catechism teaches children that they should respect their parents more than anybody else in the world, and that they should support them in their old age. Catechism does not teach them how to be clever in evading justice and earthly punishment, but it teaches them how to live in order to receive and eternal reward. The catechism does not teach them how to be clever with their fellowmen, but how to be honest. The catechism also teaches them to respect the laws of the country, otherwise, how to be good American citizens. For this reason alone, children are taught catechism in parochial schools, and since the Bible is not used in the public schools, the parents should not send their children to the public schools, but to the parochial schools.

    No one should say that the mother will not teach her children the prayers, or that the teachings of the priests are not necessary, and that it is 5useless to learn the whole catechism from memory, because it will be forgotten later on. It is true that some of the teachings learned from the catechism are forgotten, but not the foundation upon which the whole life is built, just as a foundation of a building which cannot be seen, yet it upholds the whole structure. The same principle also applies to spiritual foundation. It will uphold the whole life, even if it is hidden, providing it is well-grounded.

    Patriotism

    Love for the mother country, a desire to belong to one's nationality, is developed only at the parochial school, and this desire is destroyed by the public schools, and by the association with other children on the streets. The parents, alone, cannot build a foundation. The Irish know that, and for this reason, they do not sent their children to the public schools, notwithstanding the fact that the language of the Irish is English. This is also known by the Germans, who have their language in the public 6schools, yet they have their own institution. Not only German Catholics, but also German protestants defend parochial schools, and as long as they remain good Catholics, or good protestants, they do not send their children to the public schools. Only those who are unpatriotic, and indifferent to religion, send their children to the public schools.

    Some Bohemians, who have lost their faith, their nationality, their refinement, and are afflicted with anarchism, or masonry, which was spread in this country by the Germans, do not wish to learn patriotism. Only such Bohemians are trying to establish the Bohemian language into the public schools; by this action they try to persuade other Bohemians to send their children to the public schools. Other Bohemians are misled by the first group. Should Poles imitate Bohemians?

    The English language, along with Polish, French, Bohemian, and Italian, is taught in parochial schools equally, if not even more carefully than other languages. That the forgoing statement is true, ...

    Polish
    I A 2 a, I C, I B 4, I B 3 b, I A 2 b
  • Dziennik Chicagoski -- August 13, 1891
    Polish Bible

    The internal revenue collector received an invoice for an old Polish bible printed in 1563. It is a rare copy, one of the oldest Polish bibles in print, which was acquired by Mr. Gunther, a well-known downtown confectioner, for his private collection. The book will arrive at Chicago today.

    Mr. Gunther bought this bible from a certain book dealer at Frankfurt, Germany, for nine hundred German marks (about $207.00). Mr Gunther says that this Polish bible was printed at that time by order of a certain Polish gentleman, (his name is not disclosed yet) and was passed as an heirloom from generation to generation down to the last descendant of the family who was forced to pawn it on account of poverty. The gentleman, however, had never redeemed the bible; it passed from hand to hand, and is now in Mr. Gunther's possession.

    The bible may be seen in a few days at Mr. Gunther's collection room which 2is located above his confectionery shop. It seems that the bible was printed in Cracow, Poland, at the time when the first printing shop was established in that country (the first Frank Swaybold's printing shop was established in 1491).

    In other cities the printing shops were established much later. For instance, in Warsaw, it was established in 1580, and in Lemberg, in 1593. At that time, already two Polish translations of the bible existed. One was the Leopolit's translation of 1561 (this was not so very good because many Bohemian and old Slavic words were incorporated). The other one was the excellent translation of Jacob Wujek, 1540-1591. We will furnish our readers with a better description of this bible as soon as we will have an opportunity to see it.

    Mr. Gunther desires to donate his collection to the city library.

    The internal revenue collector received an invoice for an old Polish bible printed in 1563. It is a rare copy, one of the oldest Polish bibles in print, which was ...

    Polish
    II B 1 e, I B 4
  • Dziennik Chicagoski -- December 28, 1891
    Polish Activities Christmas Celebration at the Holy Family Orphanage for the Benefit of the Polish Orphans by Sister W. S. Rosamunda

    Christmas Eve, at midnight, Father Theophilus said a Christmas Eve Mass, called in Polish Pasterka, at which the Polish orphans sang. Many charitable people attended this service.

    At half past six in the morning, three more Masses were said. In the afternoon, there was a benediction with the Blessed Sacrament, after which the orphans sang Christmas carols, and some of the boys made speeches suitable for the occasion. There was no lack of small children. The little ones stood on the benches and, with clasped hands, sang holy songs to the Infant Jesus. As Zacchaeus climbed the tree in order to see our Savior Jesus Christ 2so the little children climbed the benches to see little Jesus in the manger. It was a great joy to see the faithful at the reproduction of the holy manger; to see young and old offering gifts to the Divine Infant throughout the day until midnight.

    The visitors brought many presents, including toys and candy for the orphans. The following gifts and donations were received: The Fair [Department] Store, State Street and Adams, a large box of toys and groceries and twenty-five dollars in cash; Mikitynski's family, a roll of flannel and groceries; Mrs. Relewicz, a roll of apron muslin; Mr. Joseph Marson, 635 Noble Street, $3; Mrs. Kolodziejewski, $3; Mr. Stencel, $1 (This gentleman makes donations quite often); Mr. Boleslaus Woloszyk, $5; Mr. Michael Osuch, an assortment of groceries; Mrs. Bock, a box of cookies and a box of oranges; Mr. Valentine and Mr. Adam Piszczek, from Saint Hedwig's Parish, $6.67. The members of the Holy Cross Society made a special collection for the orphans. An anonymous person donated three dollars.

    3

    Those who have not yet seen the manger at the Polish orphanage are invited. Remember the words of the Savior, "Inasmuch as you have done it unto one of the least of these my brethren, you have done it unto me."

    Christmas Eve, at midnight, Father Theophilus said a Christmas Eve Mass, called in Polish Pasterka, at which the Polish orphans sang. Many charitable people attended this service. At half past ...

    Polish
    II D 4, III C, I B 4
  • Dziennik Chicagoski -- December 30, 1891
    Polish Activities

    Our amateur play season is about to open. Tomorrow (Thursday) the Polish Cobblers' Association will give a play and a ball at Schoenhofen's Hall. Next Sunday, the Saint Stanislaus Society of Saint Adelbert's parish will present a comedy entitled "A Street Near the Vistula." On January 17, 1892, the Saint Casimir Youth Society will stage a play at the Polish hall on Bradley Street. On January 23, 1892, the Nowicki brothers will give a concert for the benefit of Saint Stanislaus Kostka's parish, etc.

    Non-Catholic organizations hold their balls, lotteries, fairs, and plays on Saturdays. However, Catholics in America are forbidden to hold such entertainments on this day. Catholics are allowed to have plays with dancing on weekdays. Plays without dancing may be given on Sundays.

    Our amateur play season is about to open. Tomorrow (Thursday) the Polish Cobblers' Association will give a play and a ball at Schoenhofen's Hall. Next Sunday, the Saint Stanislaus Society ...

    Polish
    II B 1 c 1, III E, I B 4
  • Dziennik Chicagoski -- January 16, 1892
    Father Barzynski and Jacob Tamillo (Editorial)

    For the reassurance of my friends and enemies, in the defence of the worthiness of priesthood, which I carry by the grace of God, though I am unworthy, and for the love of those whose minds have been trained in the environs of the home, who are not prepared to criticize sophism, such as the articles of Jacob Tamillo are filled with, I am obliged to comment on them.

    On the first of January, a general mass meeting was held under the sponsorship and supervision of Polish parishional societies. This mass meeting, which was the first step in making a protest against the unjust actions of the Russian Tsar towards our unfortunate Poles abroad, was 2attended by two thousand five hundred persons.

    Enemies, friendly or unfriendly, towards the Tsar, time will only tell, and Catholicism resolved during the time of this important deliberation to introduce complete opposition to the question of protest and cause confusion at the assembly.

    For the execution of these plans, the instigators chose the renown malcontenter, J. Tamillo from St. Hedwig's parish. He was given certain instructions to perform at the mass meeting. But the poor fellow in the presence of 2500 people forgot about his philippic oration and only stared at the audience. And when, an opportunity offered itself, he asked for permission to speak. The chairman of this assembly, City Treasurer Peter Kiolbassa, granted him permission with the understanding that his talk 3will follow in the footsteps of the purpose for which this meeting was called. It never occurred to his mind that any Pole would plot treachery.

    Alas, this is what happened. Mr. Tamillo, adhering to the plans, received permission to get on the speaker's stand. As soon as he made his appearance on the platform, he appealed to the audience for more time. He wanted at least half an hour, amidst silence, and without interruption, even if some in the audience did not like the speech. After the completion of the discussion, the audience would be free to criticize the speech.

    This request was unusual, and it did break-up the continuity of the meeting. A little disorder followed, however. Silence was restored and Jacob Tamillo began his talk after this fashion:

    "Brothers, I did not come here to speak to you at this time about the 4protest, but primarily about the constitution of May 3. This constitution favors no one. It gives everyone equal rights whether he is a Jew, Lutheran, Catholic, etc."

    Poor Mr. Tamillo, apparently did not have enough time to familiarize himself with the text of the constitution of May 3.

    Without further ado, Mr. J. Tamillo changed the subject quickly, and began with great emphasis and gesticulation, "who gave us God?--Moses gave us God!!!....When this statement was made before the 2500 people gradual mumbling began and rose to loud proportions. Constantly the audience repeated: Who gave us Moses?

    The chairman, realizing that general disorder would be inevitable, requested the uninvited speaker to leave the stand, for his discussion was not 5only out of order, but an insult to such a solemn occasion, and a smear to its patriotic purpose.

    Seeing and hearing the results of his few opening statements, J. Tamillo left the speaker's stand completely confounded. He sat down next to my chair, which was a few paces from the leaders of the assembly.

    I scrutinized him carefully. He actually appeared like a lost and beaten animal. Quietly and politely I questioned him, "Mr. Tamillo, who gave us Moses, and before him, Adam and Abraham, etc.?" He did not know how to answer my questions, for he was dumbfounded.

    All this, my dear readers, happened before 2500 people in broad daylight at the spacious Polish hall of St. Stanislaus Kostki's parish in Chicago, 6Illinois.

    What is to be done after such an ignominious defeat, thought the unfortunate orator. Ha! What is to be done! I must return to my instructors to right my wrongs. I was tempted by them, and now my honor is at stake, and perhaps my earning.

    In poverty many friends are not loyal and some of his allies replied to him like the Pharisees: "What is it to us, you look after yourself. You took upon yourself to do things which you could not accomplish. Your speech did not break up the mass meeting, but only kindled its fires the more.

    Verily, after unmasking the treachery, the committee concluded its work. Resolutions were made, and the people en masse, left for the chapel to ask 7God for relief of the poor Poles that are being mercilessly murdered by the Tsar of Russia, and to thank Him for the success of the first mass meeting, for the victory of the initial step toward a world-wide protest.

    There were some people in the rear of the hall of the mass meeting who demanded Jacob Tamillo continue his speech, but they could not be heard. In fact, they asked him what was wanted of them. It seems that some people are greater weaklings than they appear. These are the ones that require a censor.

    Yet, there were other men of letters who favored the defeated man, and instructed him not to waste anymore time, but tell what was happening at the meeting, what you have done, and how your privilege of a speaker was taken away, etc.

    "Ho, ho! We will get revenge for you! But you must undersign everything 8we print about this affair."

    "Even if I have to do it twice, no matter under what conditions, if only I can get revenge. I must protect my reputation."

    Dictum Factum.

    On January 9, there appeared long articles seething with revenge and prevarications. All were signed by Jacob Tamillo.

    In order to enlighten the readers under what steps this attack was made, I will repeat the severe criticism of the initial article. The title was: "The Great Protest of Jacob Tamillo Against Father Vincent Barzynski." The opening paragraph read as follows:

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    "My friends: you are protesting against the actions of the Tsar of Russia in Europe. Why do you not protest against a greater tsar and despot who resides at Ingraham Street, near the Northwestern railroad? You do not know him but I, Jacob Tamillo, do.

    I have seen him, and conversed with him on the speaker's stand at the large Polish hall of St. Stanislaus Parish in the presence of 2,500 people gathered here on January 1. I have seen him between three and four o'clock in the afternoon when he had taken off his mask of Catholicism, and presented himself barren of the teachings of the Church.

    I can truthfully say that I was sitting with the committee, including Father Barzynski, on the platform and have spoken to the people just as the platform and have spoken to the people just as the guest speakers that the most important factor confronting us is a mass protest against the Russian violences and, furthermore, it is our duty 10to take action."

    It is true that J. Tamillo later in the course of the assembly arose and asked for permission to say a few words. I motioned to the chairman, and the request was granted. What ensued has already been told.

    Then under what right did he have to say, "I have seen him when he had taken off his mask of Catholicism and presented himself barren of the teachings of the Church?"

    Mr. Tamillo must realize that whoever makes public such statements indorsed with his signature, is responsible for what he says about that individual to the public. Then what is the gain and purpose of these articles? He should realize that by duping the public, he not only loses public prestige, but also the right to carry the banner of peace and harmony among our 11people.

    Is it because Jacob Tamillo attended the gathering filled with the sayings of false prophets and when he made his attempt to present them to the audience he tore away the shroud of treachery? Is it because he failed to convince the people of his lies. Or did it please him to take off his masquerading costume of Catholicism and tear up the flag of patriotism before this crowd, which greeted him with jeers and laughter? And must I be the goat of such undeserved ridicule and revenge?

    All this would be of no significance to me but the public is involved. Many cannot comprehend the portents of these articles. There are also those that could not understand why I should forgive and forget such insulting columns.

    Because of this, I am asking Mr. Tamillo to explain the following questions:

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    1. Did I wear anykind of a mask of Catholicism?

    2. How did I take off this mask?

    3. In what kind of barreness did he see me?

    4. What and how are the 2500 people that were present at the mass meeting going to prove and side for me?

    5. For what reason is Mr. Tamillo publicly attacking me in his articles?

    Dated: January 15, 1892.

    Signed,

    Father Vincent Barzynski.

    For the reassurance of my friends and enemies, in the defence of the worthiness of priesthood, which I carry by the grace of God, though I am unworthy, and for ...

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