At any rate, he was like John Bull in one respect: he was sturdy and square, and fit to hold his own with any man.

[…] he proposes to spend the Afternoon at the Out-side of the Rock, in viewing the Sea, and looking for Oysters; so takes in his Hand his long Staff to grabble in Holes […]

In the first place we may conceive many of these ornaments were only temporary, as used by the fashionists of that age, which, afterwards disused, both name and thing came to be abolished. […] For instance, it would pose a good antiquary to describe the exact fashion of herlots, paltocks, gits, haketons, tabards, court-pies, chevesails, and gipsers, barbarous names which may seem to carry a spell or conjuration in the mention of them. Yet all these were kinds of garments commonly used in England some four hundred years ago.

In the fall of 1890, a new religious fever, “Ghost Dancing,” spread among the Indian tribes pushed to the far edge of the prairies by broken treaties and the advance of the white man. Their religion held that floods would come, destroying, the whites. And then, game would return; dead Indians would be resurrected, and living Indians would be protected from all harm by wearing painted ghost shirts and performing the special dance.