True Christian Service; Nehemiah Atkinson

Volume XIX, Issue IVIIIa

The Unsung Road Builders

Then I told them of the hand of my G-d which was good upon me; as also the king's words that he had spoken unto me. And they said, Let us rise up and build. So they strengthened their hands for this good work."
-- Nehemiah 2:18

Nehemiah in Bible times returned from exile in Persia to rebuild the defenses of Jerusalem. In 1942 another Nehemiah would find himself building the defenses of North America. Nehemiah Atkinson was a young man in the Army's 97th Engineering Battalion who found himself traveling by train with his unit to an unknown destination. Little did he know he and his colleagues would be building a road to Alaska!

With manpower stretched thin, military leaders decided to send black troops, many from the deep South, North to Dawson Creek and the beginnings of the proposed Alcan Highway. In that era of segregation and Jim Crow laws, many doubted that these men could perform in the hostile climate of Northwestern Canada, but perform they did! Their clothing was only designed for temperatures around forty degrees ABOVE zero. They managed to improvise. Many of the men could not read, they organized themselves so that the literate men would write letters home for their colleagues. They taught their colleagues to read.

They worked twelve to fourteen hours a day. Diversions were few and the black troops were isolated far in the wilderness. Some of the men managed to 'tame' some of the local wildlife... including black bears who would wander into camp attracted by the smell of food. The animals here had no experience with humans in some cases so they had no fear.

The black battalions were the last to get the best equipment, often laboring with hand tools even as the first D8 Caterpillar bulldozers came on the scene. Sometimes the guys from the 97th would perform a 'midnight requisition,' 'borrowing' a bulldozer from a better supplied unit. They would then proceed to build an impressive stretch of the highway on their own and post a sign to that effect.

Because the road was built under conditions of secrecy and the men of the 97th were so isolated, history largely forgot them. Still, their legacy is a mighty one. The Army was desegregated in 1948 and the 4000 black troops who had worked to build the Alcan had proved themselves ready for any task! Today their accomplishments are the subject of the book: The Black Soldiers who Built the Alaska Highway by John Virtue. They are also featured in the Megastructures presentation: Building the Alaskan Highway.

As America enters into a new era where she remembers how to build great works, the men of the 97th offer our generation an amazing example and inspiration!


Men arrive by train to build the highway.


Mess call for highway workers.


Signposts provided an outlet for creative expression.

Redefining Boundaries

Nehemiah Atkinson was born in Biloxi, Mississippi, on September 8, 1918, the son of C.C. and Josephine Atkinson. His family moved to New Orleans in his youth when his father was appointed as Bishop of the diocese of the Holiness Church. He attended Thomy Lafon and J. W. Hoffman schools in New Orleans, and at the Louisiana Industrial Training School in Farmerville before beginning his military career. As a youth he had became fascinated by the game of tennis, hitting his first ball at age nine.

At that time, in the Great Depression, tennis was considered a pastime for the elite.White kids from places like Dartmouth were far more likely to play tennis than African-American kids in the Deep South. Still, Atkinson was undeterred in his pursuit of the game.

Atkinson loved the game and became quite good at it. When he came home from the war he had a passion to teach the game to young people of all backgrounds. He learned offset printing, worked as a night supervisor in a Coca-Cola plant and taught private tennis lessons by day to kids from well-to-do white families. He served as a tennis instructor for the New Orleans Recreation Department for 23 years before retiring in 1995. His legacy is an impressive number of young players who have attended college because of his mentoring!

New Orleans Tennis Professional Lloyd Dillon remembers Mr. Atkinson: “I can remember when Mr. Atkinson visited my high school in 1954. He played a classmate of mine who was also a good tennis player. Mr. Atkinson impressed me by the way he moved around on the basketball blacktop court converted into a tennis court for that event. He looked like he was gliding on air.”

Mr. A. ran tennis programs and used old wood racquets for kids each summer. He taught the basic tennis strokes, forehand, backhand, and serve; as well as the rules of the game. He had a way that made you love the game, even if you didn’t have any experience with the game.”

There were not tennis courts available for Blacks at that time in our neighborhood. Mr. A would use volleyball nets in parking lots or any place with space close by.”

He told me he was not going to retire unless he was certain that I got his job. Well, I did, but I knew it was going to be a tall order to do half of what he did with tennis and his life. Sometimes when I would get upset, he would always tell me to read Psalms 37:2,3:

 Trust in the LORD and do good; so shalt thou dwell in the land, and verily thou shalt be fed.”[1.]

Highway in the Wilderness
Building the Alcan Highway


The amazing story of an amazing road.



True Christian Service
Excerpt from A Dish of Orts (scraps)
By George MacDonald

But Jesus called them unto him and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it should not be so among you: but whosoever will be great among you, let him be your minister; and whosoever will be chief among you, let him be your servant: even as the Son of Man came not to be ministered unto, but to minister, and to give his life a ransom for many."
-- Matthew 20:25-28


Archer slit, Chateau de Saint-Albain. Photo by Bob Kirchman.

Every spring-fountain of gladness about us is his making and his delight. He tends us and cares for us; he is close to us, breathing into our nostrils the breath of life, and breathing into our spirit this thought and that thought to make us look up and recognize the love and the care around us. What a poor thing for the little baby would it be if it were to be constantly tended thus tenderly and preciously by its mother, but if it were never to open its eyes to look up and see her mother's face bending over it. A poor thing all its tending would be without that. It is for that that the other exists; it is by that that the other comes. To recognize and know this loving-kindness, and to stand up in it strong and glad; this is the ministration of God unto us. Do you ever think "I could worship God if he was so-and-so?" Do you imagine that God is not as good, as perfect, as absolutely all-in-all as your thoughts can imagine? Aye, you cannot come up to it; do what you will you never will come up to it. Use all the symbols that we have in nature, in human relations, in the family--all our symbols of grace and tenderness, and loving-kindness between man and man, and between man and woman, and between woman and woman, but you can never come up to the thought of what God's ministration is. When our Lord came he just let us see how his Father was doing this always, he "came to give his life a ransom for many." It was in giving his life a ransom for us that he died; that was the consummation and crown of it all, but it was his life that he gave for us--his whole being, his whole strength, his whole energy--not alone his days of trouble and of toil, but deeper than that, he gave his whole being for us; yea, he even went down to death for us.

But how are we to learn this ministration? I will tell you where it begins. The most of us are forced to work; if you do not see that the commonest things in life belong to the Christian scheme, the plan of God, you have got to learn it. I say this is at the beginning. Most of us have to work, and infinitely better is that for us than if we were not forced to work, but not a very fine thing unless it goes to something farther. We are forced to work; and what is our work? It is doing something for other people always. It is doing; it is ministration in some shape or other. All kind of work is a serving, but it may not be always Christian service. No. Some of us only work for our wages; we must have them. We starve, and deserve to starve, if we do not work to get them. But we must go a little beyond that; yes, a very great way beyond that. There is no honest work that one man does for another which he may not do as unto the Lord and not unto men; in which he cannot do right as he ought to do right. Thus, I say that the man who sees the commonest thing in the world, recognizing it as part of the divine order of things, the law by which the world goes, being the intention of God that one man should be serviceable and useful to another--the man, I say, who does a thing well because of this, and who tries to do it better, is doing God service.

We talk of "divine service." It is a miserable name for a great thing. It is not service, properly speaking, at all. When a boy comes to his father and says, "May I do so and so for you?" or, rather, comes and breaks out in some way, showing his love to his father--says, "May I come and sit beside you? May I have some of your books? May I come and be quiet a little in your room?" what would you think of that boy if he went and said, "I have been doing my father a service." So with praying to and thanking God, do you call that serving God? If it is not serving yourselves it is worth nothing; if it is not the best condition you can find yourselves in, you have to learn what it is yet. Not so; the work you have to do to-morrow in the counting-house, in the shop, or wherever you may be, is that by which you are to serve God. Do it with a high regard, and then there is nothing mean in it; but there is everything mean in it if you are pretending to please people when you only look for your wages. It is mean then; but if you have regard to doing a thing nobly, greatly, and truly, because it is the work that God has given you to do, then you are doing the divine service.

Of course, this goes a great deal farther. We have endless opportunities of showing ourselves neighbours to the man who comes near us. That is the divine service; that is the reality of serving God. The others ought to be your reward, if "reward" is a word that can be used in such a relation at all. Go home and speak to God; nay, hold your tongue, and quietly go to him in the secret recesses of your own heart, and know that God is there. Say, "God has given me this work to do, and I am doing it;" and that is your joy, that is your refuge, that is your going to heaven. It is not service. The words "divine service," as they are used, always move me to something of indignation. It is perfect paganism; it is looking to please God by gathering together your services,--something that is supposed to be service to him. He is serving us for ever, and our Lord says, "If I have washed your feet, so you ought to wash one another's feet." This will be the way in which to minister for some.

But still, when we are beginning to learn this, some of us are looking about us in a blind kind of way, thinking, "I wish I could serve God; I do not know what to do! How is it to be begun? What is it at the root of it? What shall I find out to do? Where is there something to do?"

Now, first of all, service is obedience, or it is nothing. This is what I would gladly impress upon you; upon every young man who has come to the point to be able to receive it. There is a tendency in us to think that there is something degrading in obedience, something degrading in service. According to the social judgment there is; according to the judgment of the earth there is. Not so according to the judgment of heaven, for God would only have us do the very thing he is doing himself. You may see the tendency of this nowadays. There is scarcely a young man who will speak of his "master." He feels as if there is something that hurts his dignity in doing so. He does just what so many theologians have done about God, who, instead of taking what our Lord has given us, talk about God as "the Governor of the Universe." So a young man talks about his master as "the governor;" nay, he even talks of his own father in that way, and then you come in another region altogether, and a worse one. I take these things as symptoms, mind. I know habits may be picked up, when they get common, without any great corresponding feeling; but a wrong habit tends always to a wrong feeling, and if a man cannot learn to honour his father, so as to be able to call him "father," I think one or the other of them is greatly to blame, whether the father or the son I cannot say. I know there are such parents that to tell their children that God is their "Father" is no help to them, but the contrary. I heard of a lady just the other day to whom, in trying to comfort her, some one said, "Remember God is your Father." "Do not mention the name 'father' to me," she said. Ah! that kind of fault does not lie in God, but in those who, not being like him, cannot use the names aright which belong to him.

But now, as to this service, this obedience. Our Lord came to give his life a ransom for the many, and to minister unto all in obedience to his Father's will. We call him equal with God--at least, most of us here, I suppose, do; of course we do not pretend to explain; we know that God is greater than he, because he said so; but somehow, we can worship him with our God, and we need not try to distinguish more than is necessary about it. But do you think that he was less divine than the Father when he was obedient? Observe his obedience to the will of his Father. He was not the ruler there. He did not give the commands; he obeyed them. And yet we say He is God! Ah, that is no difficulty to me. Obedience is as divine in its essence as command; nay, it may be more divine in the human being far; it cannot be more divine in God, but obedience is far more divine in its essence with regard to humanity than command is. It is not the ruling being who is most like God; it is the man who ministers to his fellow, who is like God; and the man who will just sternly and rigidly do what his master tells him--be that master what he may--who is likest Christ in that one particular matter. Obedience is the grandest thing in the world to begin with. Yes, and we shall end with it too. I do not think the time will ever come when we shall not have something to do, because we are told to do it without knowing why. Those parents act most foolishly who wish to explain everything to their children--most foolishly. No; teach your child to obey, and you give him the most precious lesson that can be given to a child. Let him come to that before you have had him long, to do what he is told, and you have given him the plainest, first, and best lesson that you can give him. If he never goes to school at all he had better have that lesson than all the schooling in the world. Hence, when some people are accustomed to glorify this age of ours as being so much better in everything than those which went before, I look back to the times of chivalry, which we regard now, almost, as a thing to laugh at, or a merry thing to make jokes about; but I find that the one essential of chivalry was obedience. It is recognized in our army still, but in those times it was carried much farther. When a boy was seven years old he was sent into another family, and put with another boy there to do what? To wait with him upon the master and the mistress of the house, and to be taught, as well, what few things they knew in those times in the way of intellectual cultivation. But he also learned stern, strict obedience, such as it was impossible for him to forget. Then, when he had been there seven years, hard at work, standing behind the chair, and ministering, he was advanced a step; and what was that step? He was made an esquire. He had his armour given him; he had to watch his armour in the chapel all night, laying it on the altar in silent devotion to God. I do not say that all these things were carried out afterwards, but this was the idea of them. He was an esquire, and what was the duty of an esquire? More service; more important service. He still had to attend to his master, the knight. He had to watch him; he had to groom his horse for him; he had to see that his horse was sound; he had to clean his armour for him; to see that every bolt, every rivet, every strap, every buckle was sound, for the life of his master was in his hands. The master, having to fight, must not be troubled with these things, and therefore the squire had to attend to them. Then seven years after that a more solemn ceremony is gone through, and the squire is made a knight; but is he free of service then? No; he makes a solemn oath to help everybody who needs help, especially women and children, and so he rides out into the world to do the work of a true man. There was a grand and essential idea of Christianity in that--no doubt wonderfully broken and shattered, but not more so than the Christian church has been; wonderfully broken and shattered, but still the essence of obedience; and I say it is recognized in our army still, and in every army; and where it is lost it is a terrible loss, and an army is worth nothing without it. You remember that terrible story from the East, that fearful death-charge, one of the grandest things in our history, although one of the most blundering:--

Theirs not to make reply,
Theirs not to reason why,
Theirs but to do and die;
Into the valley of death
Rode the Six Hundred."

So with the Christian man; whatever meets him, obedience is the thing. If he is told by his conscience, which is the candle of God within him, that he must do a thing, why he must do it. He may tremble from head to foot at having to do it, but he will tremble more if he turns his back. You recollect how our old poet Spenser shows us the Knight of the Red Cross, who is the knight of holiness, ill in body, diseased in mind, without any of his armour on, attacked by a fearful giant. What does he do? Run away? No, he has but time to catch up his sword, and, trembling in every limb, he goes on to meet the giant; and that is the thing that every Christian man must do. I cannot put it too strongly; it is impossible. There is no escape from it. If death itself lies before us, and we know it, there is nothing to be said; it is all to be done, and then there is no loss; everything else is all lost unto God. Look at our Lord. He gave his life to do the will of his Father, and on he went and did it. Do you think it was easy for him--easier for him than it would have been for us? Ah! the greater the man the more delicate and tender his nature, and the more he shrinks from the opposition even of his fellowmen, because he loves them. It was a terrible thing for Christ. Even now and then, even in the little touches that come to us in the scanty story (though enough) this breaks out. "We are told by John that at the Last Supper He was troubled in spirit, and testified." And then how he tries to comfort himself as soon as Judas has gone out to do the thing which was to finish his great work: "Now is the Son of Man glorified, and God is glorified in him. If God be glorified in him, God shall also glorify him in himself." Then he adds,--just gathering up his strength,--"I shall straightway glorify him." This was said to his disciples, but I seem to see in it that some of it was said for himself. This is the grand obedience! Oh, friends, this is a hard lesson to learn. We find every day that it is a hard thing to teach. We are continually grumbling because we cannot get the people about us, our servants, our tradespeople, or whoever they may be, to do just what we tell them. It makes half the misery in the world because they will have something of their own in it against what they are told. But are we not always doing the same thing? and ought we not to learn something of forgiveness for them, and very much from the fact that we are just in the same position? We only recognize in part that we are put here in this world precisely to learn to be obedient. He who is our Lord and our God went on being obedient all the time, and was obedient always; and I say it is as divine for us to obey as it is for God to rule. As I have said already, God is ministering the whole time. Now, do you want to know how to minister? Begin by obeying. Obey every one who has a right to command you; but above all, look to what our Lord has said, and find out what he wants you to do out of what he left behind, and try whether obedience to that will not give a consciousness of use, of ministering, of being a part of the grand scheme and way of God in this world. In fact, take your place in it as a vital portion of the divine kingdom, or--to use a better figure than that--a vital portion of the Godhead. Try it, and see whether obedience is not salvation; whether service is not dignity; whether you will not feel in yourselves that you have begun to be cleansed from your plague when you begin to say, "I will seek no more to be above my fellows, but I will seek to minister to them, doing my work in God's name for them."[2.]


Chateau de Saint-Albain. Photo by Bob Kirchman.


Chateau de Saint-Albain. Photo by Bob Kirchman.

Five Timeless Inauguration Prayers
[click to read]

From Billy Graham and Franklin Graham

Throughout the years, Billy Graham and Franklin Graham have prayed for incoming presidents, offering petitions for the head of state and our nation that still ring true today. Billy Graham, considered pastor to the presidents, continually pointed America back to G-d through his inaugural prayers. Here are five excerpts from previous prayers you can use while lifting up the outgoing and incoming presidents. (read more)

Story of Nehemiah Atkinson, Mohomony Seasons

Volume XV, Issue VII

Finding God in Space

The first man in space, Yuri Gagarin, was reported to have said: “I went up into space, but I didn’t encounter God.” That story was often repeated by the Atheistic Soviet Regime that sent him there and by the Western powers as they refuted the claims of the Soviet regime. His friend, General Valentin Petrov, a professor at the Russian Air Force Academy had a different story. He said of his personal friend the Cosmonaut: “He always confessed God whenever he was provoked, no matter where he was.” Gagarin was a baptized member of the Orthodox Church. Petrov remembered Gagarin saying something quite different in fact: “An astronaut cannot be suspended in space and not have God in his mind and his heart.” It was actually Nikita Khrushchev who had mockingly said: “Why don’t you step on the brakes in front of God?” In the Cold War days the U.S. President, John F. Kennedy, deftly created the civilian space agency, NASA. The struggle to control the high ground of space became recast as a race to the moon and it captured the imaginations of millions. When Gagarin orbited the Earth, the Atheist Empire was dominating. The Russians were depending on immense boosters to go beyond low Earth orbit and when they created the larger multi-engined rocket they needed they couldn’t make it work dependably. Jim Lovell commanded Apollo 8 on a mission to orbit the moon on Christmas Eve in 1968. He read from the Biblical story of Creation. “And God saw that it was good!” The Russians had been lapped.
Copyright © 2018, The Kirchman Studio, all rights reserved 

Round the Moon
By Jules Verne

CHAPTER XVI, THE SOUTHERN HEMISPHERE

The projectile had just escaped a terrible danger, and a very unforseen one. Who would have thought of such an encounter with meteors? These erring bodies might create serious perils for the travelers. They were to them so many sandbanks upon that sea of ether which, less fortunate than sailors, they could not escape. But did these adventurers complain of space? No, not since nature had given them the splendid sight of a cosmical meteor bursting from expansion, since this inimitable firework, which no Ruggieri could imitate, had lit up for some seconds the invisible glory of the moon. In that flash, continents, seas, and forests had become visible to them. Did an atmosphere, then, bring to this unknown face its life-giving atoms? Questions still insoluble, and forever closed against human curiousity!

It was then half-past three in the afternoon. The projectile was following its curvilinear direction round the moon. Had its course again been altered by the meteor? It was to be feared so. But the projectile must describe a curve unalterably determined by the laws of mechanical reasoning. Barbicane was inclined to believe that this curve would be rather a parabola than a hyperbola. But admitting the parabola, the projectile must quickly have passed through the cone of shadow projected into space opposite the sun. This cone, indeed, is very narrow, the angular diameter of the moon being so little when compared with the diameter of the orb of day; and up to this time the projectile had been floating in this deep shadow. Whatever had been its speed (and it could not have been insignificant), its period of occultation continued. That was evident, but perhaps that would not have been the case in a supposedly rigidly parabolical trajectory-- a new problem which tormented Barbicane's brain, imprisoned as he was in a circle of unknowns which he could not unravel.

Neither of the travelers thought of taking an instant's repose. Each one watched for an unexpected fact, which might throw some new light on their uranographic studies. About five o'clock, Michel Ardan distributed, under the name of dinner, some pieces of bread and cold meat, which were quickly swallowed without either of them abandoning their scuttle, the glass of which was incessantly encrusted by the condensation of vapor.

About forty-five minutes past five in the evening, Nicholl, armed with his glass, sighted toward the southern border of the moon, and in the direction followed by the projectile, some bright points cut upon the dark shield of the sky. They looked like a succession of sharp points lengthened into a tremulous line. They were very bright. Such appeared the terminal line of the moon when in one of her octants.

They could not be mistaken. It was no longer a simple meteor. This luminous ridge had neither color nor motion. Nor was it a volcano in eruption. And Barbicane did not hesitate to pronounce upon it.

The sun!" he exclaimed.

What! the sun?" answered Nicholl and Michel Ardan.

Yes, my friends, it is the radiant orb itself lighting up the summit of the mountains situated on the southern borders of the moon. We are evidently nearing the south pole."

After having passed the north pole," replied Michel. "We have made the circuit of our satellite, then?" "Yes, my good Michel."

Then, no more hyperbolas, no more parabolas, no more open curves to fear?"

No, but a closed curve."

Which is called----"

An ellipse. Instead of losing itself in interplanetary space, it is probable that the projectile will describe an elliptical orbit around the moon."

Indeed!" "And that it will become her satellite."

Moon of the moon!" cried Michel Ardan.

Only, I would have you observe, my worthy friend," replied Barbicane, "that we are none the less lost for that."

Yes, in another manner, and much more pleasantly," answered the careless Frenchman with his most amiable smile.

CHAPTER XVII, TYCHO

At six in the evening the projectile passed the south pole at less than forty miles off, a distance equal to that already reached at the north pole. The elliptical curve was being rigidly carried out.

At this moment the travelers once more entered the blessed rays of the sun. They saw once more those stars which move slowly from east to west. The radiant orb was saluted by a triple hurrah. With its light it also sent heat, which soon pierced the metal walls. The glass resumed its accustomed appearance. The layers of ice melted as if by enchantment; and immediately, for economy's sake, the gas was put out, the air apparatus alone consuming its usual quantity.

Ah!" said Nicholl, "these rays of heat are good. With what impatience must the Selenites wait the reappearance of the orb of day." "Yes," replied Michel Ardan, "imbibing as it were the brilliant ether, light and heat, all life is contained in them."

At this moment the bottom of the projectile deviated somewhat from the lunar surface, in order to follow the slightly lengthened elliptical orbit. From this point, had the earth been at the full, Barbicane and his companions could have seen it, but immersed in the sun's irradiation she was quite invisible. Another spectacle attracted their attention, that of the southern part of the moon, brought by the glasses to within 450 yards. They did not again leave the scuttles, and noted every detail of this fantastical continent.

Mounts Doerful and Leibnitz formed two separate groups very near the south pole. The first group extended from the pole to the eighty-fourth parallel, on the eastern part of the orb; the second occupied the eastern border, extending from the 65@ of latitude to the pole.

On their capriciously formed ridge appeared dazzling sheets, as mentioned by Pere Secchi. With more certainty than the illustrious Roman astronomer, Barbicane was enabled to recognize their nature. "They are snow," he exclaimed.

Snow?" repeated Nicholl.

Yes, Nicholl, snow; the surface of which is deeply frozen. See how they reflect the luminous rays. Cooled lava would never give out such intense reflection. There must then be water, there must be air on the moon. As little as you please, but the fact can no longer be contested." No, it could not be. And if ever Barbicane should see the earth again, his notes will bear witness to this great fact in his selenographic observations.

These mountains of Doerful and Leibnitz rose in the midst of plains of a medium extent, which were bounded by an indefinite succession of circles and annular ramparts. These two chains are the only ones met with in this region of circles. Comparatively but slightly marked, they throw up here and there some sharp points, the highest summit of which attains an altitude of 24,600 feet.

But the projectile was high above all this landscape, and the projections disappeared in the intense brilliancy of the disc. And to the eyes of the travelers there reappeared that original aspect of the lunar landscapes, raw in tone, without gradation of colors, and without degrees of shadow, roughly black and white, from the want of diffusion of light.

But the sight of this desolate world did not fail to captivate them by its very strangeness. They were moving over this region as if they had been borne on the breath of some storm, watching heights defile under their feet, piercing the cavities with their eyes, going down into the rifts, climbing the ramparts, sounding these mysterious holes, and leveling all cracks. But no trace of vegetation, no appearance of cities; nothing but stratification, beds of lava, overflowings polished like immense mirrors, reflecting the sun's rays with overpowering brilliancy. Nothing belonging to a living world-- everything to a dead world, where avalanches, rolling from the summits of the mountains, would disperse noiselessly at the bottom of the abyss, retaining the motion, but wanting the sound. In any case it was the image of death, without its being possible even to say that life had ever existed there.

Michel Ardan, however, thought he recognized a heap of ruins, to which he drew Barbicane's attention. It was about the 80th parallel, in 30@ longitude. This heap of stones, rather regularly placed, represented a vast fortress, overlooking a long rift, which in former days had served as a bed to the rivers of prehistorical times. Not far from that, rose to a height of 17,400 feet the annular mountain of Short, equal to the Asiatic Caucasus. Michel Ardan, with his accustomed ardor, maintained "the evidences" of his fortress. Beneath it he discerned the dismantled ramparts of a town; here the still intact arch of a portico, there two or three columns lying under their base; farther on, a succession of arches which must have supported the conduit of an aqueduct; in another part the sunken pillars of a gigantic bridge, run into the thickest parts of the rift. He distinguished all this, but with so much imagination in his glance, and through glasses so fantastical, that we must mistrust his observation. But who could affirm, who would dare to say, that the amiable fellow did not really see that which his two companions would not see?

Moments were too precious to be sacrificed in idle discussion. The selenite city, whether imaginary or not, had already disappeared afar off. The distance of the projectile from the lunar disc was on the increase, and the details of the soil were being lost in a confused jumble. The reliefs, the circles, the craters, and the plains alone remained, and still showed their boundary lines distinctly. At this moment, to the left, lay extended one of the finest circles of lunar orography, one of the curiosities of this continent. It was Newton, which Barbicane recognized without trouble, by referring to the Mappa Selenographica.

Newton is situated in exactly 77@ south latitude, and 16@ east longitude. It forms an annular crater, the ramparts of which, rising to a height of 21,300 feet, seemed to be impassable.

Barbicane made his companions observe that the height of this mountain above the surrounding plain was far from equaling the depth of its crater. This enormous hole was beyond all measurement, and formed a gloomy abyss, the bottom of which the sun's rays could never reach. There, according to Humboldt, reigns utter darkness, which the light of the sun and the earth cannot break. Mythologists could well have made it the mouth of hell.

Newton," said Barbicane, "is the most perfect type of these annular mountains, of which the earth possesses no sample. They prove that the moon's formation, by means of cooling, is due to violent causes; for while, under the pressure of internal fires the reliefs rise to considerable height, the depths withdraw far below the lunar level."

I do not dispute the fact," replied Michel Ardan.

Some minutes after passing Newton, the projectile directly overlooked the annular mountains of Moret. It skirted at some distance the summits of Blancanus, and at about half-past seven in the evening reached the circle of Clavius.

This circle, one of the most remarkable of the disc, is situated in 58@ south latitude, and 15@ east longitude. Its height is estimated at 22,950 feet. The travelers, at a distance of twenty-four miles (reduced to four by their glasses) could admire this vast crater in its entirety.

Terrestrial volcanoes," said Barbicane, "are but mole-hills compared with those of the moon. Measuring the old craters formed by the first eruptions of Vesuvius and Etna, we find them little more than three miles in breadth. In France the circle of Cantal measures six miles across; at Ceyland the circle of the island is forty miles, which is considered the largest on the globe. What are these diameters against that of Clavius, which we overlook at this moment?"

What is its breadth?" asked Nicholl.

It is 150 miles," replied Barbicane. "This circle is certainly the most important on the moon, but many others measure 150, 100, or 75 miles."

Ah! my friends," exclaimed Michel, "can you picture to yourselves what this now peaceful orb of night must have been when its craters, filled with thunderings, vomited at the same time smoke and tongues of flame. What a wonderful spectacle then, and now what decay! This moon is nothing more than a thin carcase of fireworks, whose squibs, rockets, serpents, and suns, after a superb brilliancy, have left but sadly broken cases. Who can say the cause, the reason, the motive force of these cataclysms?" Barbicane was not listening to Michel Ardan; he was contemplating these ramparts of Clavius, formed by large mountains spread over several miles. At the bottom of the immense cavity burrowed hundreds of small extinguished craters, riddling the soil like a colander, and overlooked by a peak 15,000 feet high.

Around the plain appeared desolate. Nothing so arid as these reliefs, nothing so sad as these ruins of mountains, and (if we may so express ourselves) these fragments of peaks and mountains which strewed the soil. The satellite seemed to have burst at this spot. The projectile was still advancing, and this movement did not subside. Circles, craters, and uprooted mountains succeeded each other incessantly. No more plains; no more seas. A never ending Switzerland and Norway. And lastly, in the canter of this region of crevasses, the most splendid mountain on the lunar disc, the dazzling Tycho, in which posterity will ever preserve the name of the illustrious Danish astronomer.

In observing the full moon in a cloudless sky no one has failed to remark this brilliant point of the southern hemisphere. Michel Ardan used every metaphor that his imagination could supply to designate it by. To him this Tycho was a focus of light, a center of irradiation, a crater vomiting rays. It was the tire of a brilliant wheel, an asteria enclosing the disc with its silver tentacles, an enormous eye filled with flames, a glory carved for Pluto's head, a star launched by the Creator's hand, and crushed against the face of the moon! Tycho forms such a concentration of light that the inhabitants of the earth can see it without glasses, though at a distance of 240,000 miles! Imagine, then, its intensity to the eye of observers placed at a distance of only fifty miles! Seen through this pure ether, its brilliancy was so intolerable that Barbicane and his friends were obliged to blacken their glasses with the gas smoke before they could bear the splendor.

Then silent, scarcely uttering an interjection of admiration, they gazed, they contemplated. All their feelings, all their impressions, were concentrated in that look, as under any violent emotion all life is concentrated at the heart.

Tycho belongs to the system of radiating mountains, like Aristarchus and Copernicus; but it is of all the most complete and decided, showing unquestionably the frightful volcanic action to which the formation of the moon is due. Tycho is situated in 43@ south latitude, and 12@ east longitude. Its center is occupied by a crater fifty miles broad. It assumes a slightly elliptical form, and is surrounded by an enclosure of annular ramparts, which on the east and west overlook the outer plain from a height of 15,000 feet. It is a group of Mont Blancs, placed round one common center and crowned by radiating beams.

What this incomparable mountain really is, with all the projections converging toward it, and the interior excrescences of its crater, photography itself could never represent. Indeed, it is during the full moon that Tycho is seen in all its splendor. Then all shadows disappear, the foreshortening of perspective disappears, and all proofs become white-- a disagreeable fact: for this strange region would have been marvelous if reproduced with photographic exactness. It is but a group of hollows, craters, circles, a network of crests; then, as far as the eye could see, a whole volcanic network cast upon this encrusted soil. One can then understand that the bubbles of this central eruption have kept their first form. Crystallized by cooling, they have stereotyped that aspect which the moon formerly presented when under the Plutonian forces.

The distance which separated the travelers from the annular summits of Tycho was not so great but that they could catch the principal details. Even on the causeway forming the fortifications of Tycho, the mountains hanging on to the interior and exterior sloping flanks rose in stories like gigantic terraces. They appeared to be higher by 300 or 400 feet to the west than to the east. No system of terrestrial encampment could equal these natural fortifications. A town built at the bottom of this circular cavity would have been utterly inaccessible.

Inaccessible and wonderfully extended over this soil covered with picturesque projections! Indeed, nature had not left the bottom of this crater flat and empty. It possessed its own peculiar orography, a mountainous system, making it a world in itself. The travelers could distinguish clearly cones, central hills, remarkable positions of the soil, naturally placed to receive the chefs-d'oeuvre of Selenite architecture. There was marked out the place for a temple, here the ground of a forum, on this spot the plan of a palace, in another the plateau for a citadel; the whole overlooked by a central mountain of 1,500 feet. A vast circle, in which ancient Rome could have been held in its entirety ten times over.

Ah!" exclaimed Michel Ardan, enthusiastic at the sight; "what a grand town might be constructed within that ring of mountains! A quiet city, a peaceful refuge, beyond all human misery. How calm and isolated those misanthropes, those haters of humanity might live there, and all who have a distaste for social life!"

All! It would be too small for them," replied Barbicane simply.

CHAPTER XVIII, GRAVE QUESTIONS

But the projectile had passed the enceinte of Tycho, and Barbicane and his two companions watched with scrupulous attention the brilliant rays which the celebrated mountain shed so curiously over the horizon.

What was this radiant glory? What geological phenomenon had designed these ardent beams? This question occupied Barbicane's mind. Under his eyes ran in all directions luminous furrows, raised at the edges and concave in the center, some twelve miles, others thirty miles broad. These brilliant trains extended in some places to within 600 miles of Tycho, and seemed to cover, particularly toward the east, the northeast and the north, the half of the southern hemisphere.

One of these jets extended as far as the circle of Neander, situated on the 40th meridian. Another, by a slight curve, furrowed the "Sea of Nectar," breaking against the chain of Pyrenees, after a circuit of 800 miles. Others, toward the west, covered the "Sea of Clouds" and the "Sea of Humors" with a luminous network. What was the origin of these sparkling rays, which shone on the plains as well as on the reliefs, at whatever height they might be? All started from a common center, the crater of Tycho. They sprang from him. Herschel attributed their brilliancy to currents of lava congealed by the cold; an opinion, however, which has not been generally adopted. Other astronomers have seen in these inexplicable rays a kind of moraines, rows of erratic blocks, which had been thrown up at the period of Tycho's formation.

And why not?" asked Nicholl of Barbicane, who was relating and rejecting these different opinions.

Because the regularity of these luminous lines, and the violence necessary to carry volcanic matter to such distances, is inexplicable."

Eh! by Jove!" replied Michel Ardan, "it seems easy enough to me to explain the origin of these rays."

Indeed?" said Barbicane.

Indeed," continued Michel. "It is enough to say that it is a vast star, similar to that produced by a ball or a stone thrown at a square of glass!"

Well!" replied Barbicane, smiling. "And what hand would be powerful enough to throw a ball to give such a shock as that?" "The hand is not necessary," answered Nicholl, not at all confounded; "and as to the stone, let us suppose it to be a comet." "Ah! those much-abused comets!" exclaimed Barbicane. "My brave Michel, your explanation is not bad; but your comet is useless. The shock which produced that rent must have some from the inside of the star. A violent contraction of the lunar crust, while cooling, might suffice to imprint this gigantic star."

A contraction! something like a lunar stomach-ache." said Michel Ardan.

Besides," added Barbicane, "this opinion is that of an English savant, Nasmyth, and it seems to me to sufficiently explain the radiation of these mountains."

That Nasmyth was no fool!" replied Michel.

Long did the travelers, whom such a sight could never weary, admire the splendors of Tycho. Their projectile, saturated with luminous gleams in the double irradiation of sun and moon, must have appeared like an incandescent globe. They had passed suddenly from excessive cold to intense heat. Nature was thus preparing them to become Selenites. Become Selenites! That idea brought up once more the question of the habitability of the moon. After what they had seen, could the travelers solve it? Would they decide for or against it? Michel Ardan persuaded his two friends to form an opinion, and asked them directly if they thought that men and animals were represented in the lunar world.

I think that we can answer," said Barbicane; "but according to my idea the question ought not to be put in that form. I ask it to be put differently."

Put it your own way," replied Michel. "Here it is," continued Barbicane. "The problem is a double one, and requires a double solution. Is the moon habitable? Has the moon ever been inhabitable?"

Good!" replied Nicholl. "First let us see whether the moon is habitable."

To tell the truth, I know nothing about it," answered Michel.

And I answer in the negative," continued Barbicane. "In her actual state, with her surrounding atmosphere certainly very much reduced, her seas for the most part dried up, her insufficient supply of water restricted, vegetation, sudden alternations of cold and heat, her days and nights of 354 hours-- the moon does not seem habitable to me, nor does she seem propitious to animal development, nor sufficient for the wants of existence as we understand it."

Agreed," replied Nicholl. "But is not the moon habitable for creatures differently organized from ourselves?" "That question is more difficult to answer, but I will try; and I ask Nicholl if motion appears to him to be a necessary result of life, whatever be its organization?"

Without a doubt!" answered Nicholl.

Then, my worthy companion, I would answer that we have observed the lunar continent at a distance of 500 yards at most, and that nothing seemed to us to move on the moon's surface. The presence of any kind of life would have been betrayed by its attendant marks, such as divers buildings, and even by ruins. And what have we seen? Everywhere and always the geological works of nature, never the work of man. If, then, there exist representatives of the animal kingdom on the moon, they must have fled to those unfathomable cavities which the eye cannot reach; which I cannot admit, for they must have left traces of their passage on those plains which the atmosphere must cover, however slightly raised it may be. These traces are nowhere visible. There remains but one hypothesis, that of a living race to which motion, which is life, is foreign."

One might as well say, living creatures which do not live," replied Michel.

Just so," said Barbicane, "which for us has no meaning."

Then we may form our opinion?" said Michel.

Yes," replied Nicholl.

Very well," continued Michel Ardan, "the Scientific Commission assembled in the projectile of the Gun Club, after having founded their argument on facts recently observed, decide unanimously upon the question of the habitability of the moon-- `No! the moon is not habitable.'"

This decision was consigned by President Barbicane to his notebook, where the process of the sitting of the 6th of December may be seen.

Now," said Nicholl, "let us attack the second question, an indispensable complement of the first. I ask the honorable commission, if the moon is not habitable, has she ever been inhabited, Citizen Barbicane?"

My friends," replied Barbicane, "I did not undertake this journey in order to form an opinion on the past habitability of our satellite; but I will add that our personal observations only confirm me in this opinion. I believe, indeed I affirm, that the moon has been inhabited by a human race organized like our own; that she has produced animals anatomically formed like the terrestrial animals: but I add that these races, human and animal, have had their day, and are now forever extinct!"

Then," asked Michel, "the moon must be older than the earth?"

No!" said Barbicane decidedly, "but a world which has grown old quicker, and whose formation and deformation have been more rapid. Relatively, the organizing force of matter has been much more violent in the interior of the moon than in the interior of the terrestrial globe. The actual state of this cracked, twisted, and burst disc abundantly proves this. The moon and the earth were nothing but gaseous masses originally. These gases have passed into a liquid state under different influences, and the solid masses have been formed later. But most certainly our sphere was still gaseous or liquid, when the moon was solidified by cooling, and had become habitable."

I believe it," said Nicholl.

Then," continued Barbicane, "an atmosphere surrounded it, the waters contained within this gaseous envelope could not evaporate. Under the influence of air, water, light, solar heat, and central heat, vegetation took possession of the continents prepared to receive it, and certainly life showed itself about this period, for nature does not expend herself in vain; and a world so wonderfully formed for habitation must necessarily be inhabited."

But," said Nicholl, "many phenomena inherent in our satellite might cramp the expansion of the animal and vegetable kingdom. For example, its days and nights of 354 hours?"

At the terrestrial poles they last six months," said Michel.

An argument of little value, since the poles are not inhabited."

Let us observe, my friends," continued Barbicane, "that if in the actual state of the moon its long nights and long days created differences of temperature insupportable to organization, it was not so at the historical period of time. The atmosphere enveloped the disc with a fluid mantle; vapor deposited itself in the shape of clouds; this natural screen tempered the ardor of the solar rays, and retained the nocturnal radiation.

Light, like heat, can diffuse itself in the air; hence an equality between the influences which no longer exists, now that atmosphere has almost entirely disappeared. And now I am going to astonish you."

Astonish us?" said Michel Ardan.

I firmly believe that at the period when the moon was inhabited, the nights and days did not last 354 hours!" "And why?" asked Nicholl quickly.

Because most probably then the rotary motion of the moon upon her axis was not equal to her revolution, an equality which presents each part of her disc during fifteen days to the action of the solar rays."

Granted," replied Nicholl, "but why should not these two motions have been equal, as they are really so?"

Because that equality has only been determined by terrestrial attraction. And who can say that this attraction was powerful enough to alter the motion of the moon at that period when the earth was still fluid?"

Just so," replied Nicholl; "and who can say that the moon has always been a satellite of the earth?"

And who can say," exclaimed Michel Ardan, "that the moon did not exist before the earth?" Their imaginations carried them away into an indefinite field of hypothesis. Barbicane sought to restrain them. "Those speculations are too high," said he; "problems utterly insoluble. Do not let us enter upon them. Let us only admit the insufficiency of the primordial attraction; and then by the inequality of the two motions of rotation and revolution, the days and nights could have succeeded each other on the moon as they succeed each other on the earth. Besides, even without these conditions, life was possible."

And so," asked Michel Ardan, "humanity has disappeared from the moon?"

Yes," replied Barbicane, "after having doubtless remained persistently for millions of centuries; by degrees the atmosphere becoming rarefied, the disc became uninhabitable, as the terrestrial globe will one day become by cooling."

By cooling?"

Certainly," replied Barbicane; "as the internal fires became extinguished, and the incandescent matter concentrated itself, the lunar crust cooled. By degrees the consequences of these phenomena showed themselves in the disappearance of organized beings, and by the disappearance of vegetation. Soon the atmosphere was rarefied, probably withdrawn by terrestrial attraction; then aerial departure of respirable air, and disappearance of water by means of evaporation. At this period the moon becoming uninhabitable, was no longer inhabited. It was a dead world, such as we see it to-day."

And you say that the same fate is in store for the earth?"

Most probably."

But when?" "When the cooling of its crust shall have made it uninhabitable."

And have they calculated the time which our unfortunate sphere will take to cool?"

Certainly."

And you know these calculations?"

Perfectly."

But speak, then, my clumsy savant," exclaimed Michel Ardan, "for you make me boil with impatience!"

Very well, my good Michel," replied Barbicane quietly; "we know what diminution of temperature the earth undergoes in the lapse of a century. And according to certain calculations, this mean temperature will after a period of 400,000 years, be brought down to zero!" "Four hundred thousand years!" exclaimed Michel. "Ah! I breathe again. Really I was frightened to hear you; I imagined that we had not more than 50,000 years to live." Barbicane and Nicholl could not help laughing at their companion's uneasiness. Then Nicholl, who wished to end the discussion, put the second question, which had just been considered again.

Has the moon been inhabited?" he asked.

The answer was unanimously in the affirmative. But during this discussion, fruitful in somewhat hazardous theories, the projectile was rapidly leaving the moon: the lineaments faded away from the travelers' eyes, mountains were confused in the distance; and of all the wonderful, strange, and fantastical form of the earth's satellite, there soon remained nothing but the imperishable remembrance.
(to be continued)


Nehemiah Atkinson's life was one of incredible service.

The Unsung Road Builders

Then I told them of the hand of my G-d which was good upon me; as also the king's words that he had spoken unto me. And they said, Let us rise up and build. So they strengthened their hands for this good work."
-- Nehemiah 2:18

Nehemiah in Bible times returned from exile in Persia to rebuild the defenses of Jerusalem. In 1942 another Nehemiah would find himself building the defenses of North America. Nehemiah Atkinson was a young man in the Army's 97th Engineering Battalion who found himself traveling by train with his unit to an unknown destination. Little did he know he and his colleagues would be building a road to Alaska!

With manpower stretched thin, military leaders decided to send black troops, many from the deep South, North to Dawson Creek and the beginnings of the proposed Alcan Highway. In that era of segregation and Jim Crow laws, many doubted that these men could perform in the hostile climate of Northwestern Canada, but perform they did! Their clothing was only designed for temperatures around forty degrees ABOVE zero. They managed to improvise. Many of the men could not read, they organized themselves so that the literate men would write letters home for their colleagues. They taught their colleagues to read.

They worked twelve to fourteen hours a day. Diversions were few and the black troops were isolated far in the wilderness. Some of the men managed to 'tame' some of the local wildlife... including black bears who would wander into camp attracted by the smell of food. The animals here had no experience with humans in some cases so they had no fear.

The black battalions were the last to get the best equipment, often laboring with hand tools even as the first D8 Caterpillar bulldozers came on the scene. Sometimes the guys from the 97th would perform a 'midnight requisition,' 'borrowing' a bulldozer from a better supplied unit. They would then proceed to build an impressive stretch of the highway on their own and post a sign to that effect.

Because the road was built under conditions of secrecy and the men of the 97th were so isolated, history largely forgot them. Still, their legacy is a mighty one. The Army was desegregated in 1948 and the 4000 black troops who had worked to build the Alcan had proved themselves ready for any task! Today their accomplishments are the subject of the book: The Black Soldiers who Built the Alaska Highway by John Virtue. They are also featured in the Megastructures presentation: Building the Alaskan Highway.

As America enters into a new era where she remembers how to build great works, the men of the 97th offer our generation an amazing example and inspiration!


Men arrive by train to build the highway.


Mess call for highway workers.


Signposts provided an outlet for creative expression.

Redefining Boundaries

Nehemiah Atkinson was born in Biloxi, Mississippi, on September 8, 1918, the son of C.C. and Josephine Atkinson. His family moved to New Orleans in his youth when his father was appointed as Bishop of the diocese of the Holiness Church. He attended Thomy Lafon and J. W. Hoffman schools in New Orleans, and at the Louisiana Industrial Training School in Farmerville before beginning his military career. As a youth he had became fascinated by the game of tennis, hitting his first ball at age nine.

At that time, in the Great Depression, tennis was considered a pastime for the elite.White kids from places like Dartmouth were far more likely to play tennis than African-American kids in the Deep South. Still, Atkinson was undeterred in his pursuit of the game.

Atkinson loved the game and became quite good at it. When he came home from the war he had a passion to teach the game to young people of all backgrounds. He learned offset printing, worked as a night supervisor in a Coca-Cola plant and taught private tennis lessons by day to kids from well-to-do white families. He served as a tennis instructor for the New Orleans Recreation Department for 23 years before retiring in 1995. His legacy is an impressive number of young players who have attended college because of his mentoring!

New Orleans Tennis Professional Lloyd Dillon remembers Mr. Atkinson: “I can remember when Mr. Atkinson visited my high school in 1954. He played a classmate of mine who was also a good tennis player. Mr. Atkinson impressed me by the way he moved around on the basketball blacktop court converted into a tennis court for that event. He looked like he was gliding on air.”

Mr. A. ran tennis programs and used old wood racquets for kids each summer. He taught the basic tennis strokes, forehand, backhand, and serve; as well as the rules of the game. He had a way that made you love the game, even if you didn’t have any experience with the game.”

There were not tennis courts available for Blacks at that time in our neighborhood. Mr. A would use volleyball nets in parking lots or any place with space close by.”

He told me he was not going to retire unless he was certain that I got his job. Well, I did, but I knew it was going to be a tall order to do half of what he did with tennis and his life. Sometimes when I would get upset, he would always tell me to read Psalms 37:2,3:

 Trust in the LORD and do good; so shalt thou dwell in the land, and verily thou shalt be fed.”[1.]

A Modest Proposal on Roads
By Bob Kirchman

Back in the 1960’s I remember when I had learned to drive and dad and I went to an Orioles game at the old Memorial Stadium on 33rd Street. Dad told me I got to drive us home. He said “just turn out of the parking lot – turn RIGHT and keep going for several blocks.” I might have been nervous about my first foray into REAL traffic but dad said “just take a right out of the lot and keep going straight.” Sure enough, we got away from the stadium and the traffic pretty quickly and dad said “now turn North and in a few blocks you can turn and go West. That will take us home.” His point: while everyone was fuming about trying to make a left turn immediately out of the stadium, we got out in the clear and in probably no less time we were sailing home in the clear.

What made that possible was a grid that allowed a multiple choice of alternatives rather than ‘everybody get on the expressway!’ Dad would often have me chart an alternative route for our road trips. It was fun! So, just this past Winter, I’m driving the teens in the church van to Winterjam in Greensboro, North Carolina. Skillet was in concert so we were excited to make the trip. We’re cruising down U.S. 29 toward Lynchburg , Danville and Greensboro. U. S. 29 was a ‘dad approved’ alternative to getting on I 95 and I 85 out of Baltimore. You missed traffic jams in Richmond. When I was a kid the truckers all ran U. S. 29. There were several big truck stops on it – literally open all night. Coming back from the concert in the wee hours of the morning – again on U. S. 29, one of the kids needed the facilities! When one kid needs the facilities, they all do. So I’m passing the sites of now gone Cindy’s Truck Stop and others. There is NOTHING open! Finally I locate a Sheetz and we’re saved but I reflected on the fact that now all the truckers are over on I81 and I 95. Those roads are packed with them.

So, Looking at the current situation on I 81, I do hope we don’t build the Virginia equivalent of Texas’s Katy Freeway (multi-multi lane) down the center of the Valley. In the 1960’s Virginia engineers KNEW they needed more options than the Interstates and so they made U. S. 29 into a divided highway as well. The Virginia Arterial Highway System developed the non-interstate routes like U. S. 29 into safe throughways. Where they failed is that they didn’t make it limited access and so you have places like Warrenton where you had to build a bypass of a bypass. Lynchburg’s Monacan Parkway is obviously just part of a new highway from Greensboro, NC to Northern Virginia. Why not build an improved highway from Greensboro all the way to Harrisburg, PA. Follow U. S. 29 to U.S. 15 and make it truly limited access. Tolls should be used to finance a new crossing of the Potomac River on the new Interstate 83! Yes, the existing Interstate 83 should be resigned as a continuation of Interstate 97 which currently runs from Annapolis to Baltimore. Interstate 83 is similarly underwhelming in its current configuration and the numbering sequence would work better.

Gradually creating an updated version of the ‘Arterial Highway System’ would improve access to communities like Lynchburg and spread traffic flow more evenly. Surprisingly, large sections of this are already in place. Places like Albemarle County have resisted upgrades on U. S. 29 for decades, but perhaps the time has come to skirt their communities altogether with a truly limited access route. With the correct mix of private initiatives, tolls and log-thinking investment of public funds, we might make things a whole lot better.


Houston's Katy Freeway. Houston Chronicle.

“This Little Light of Mine”
Area Five Special Olympics Choir


Members of the Area Five Special Olympics Choir deliver a lively rendition of “This Little Light of Mine.” The traveling choir, directed by Helen Frye, is performing in churches across the region.

Bering Strait Crossing


Although this particular program explores a tunnel, the segmented construction in drydock is similar to that I have envisioned for bridge segments.


Leaving Alaska and entering Russia.

Mohomony in Four Seasons
Painting by Bob Kirchman

True Christian Service; Nehemiah Atkinson

Citizen Journalism with a Better Flavor


Volume XII, Issue IV

The Unsung Road Builders

Then I told them of the hand of my G-d which was good upon me; as also the king's words that he had spoken unto me. And they said, Let us rise up and build. So they strengthened their hands for this good work."
-- Nehemiah 2:18

Nehemiah in Bible times returned from exile in Persia to rebuild the defenses of Jerusalem. In 1942 another Nehemiah would find himself building the defenses of North America. Nehemiah Atkinson was a young man in the Army's 97th Engineering Battalion who found himself traveling by train with his unit to an unknown destination. Little did he know he and his colleagues would be building a road to Alaska!

With manpower stretched thin, military leaders decided to send black troops, many from the deep South, North to Dawson Creek and the beginnings of the proposed Alcan Highway. In that era of segregation and Jim Crow laws, many doubted that these men could perform in the hostile climate of Northwestern Canada, but perform they did! Their clothing was only designed for temperatures around forty degrees ABOVE zero. They managed to improvise. Many of the men could not read, they organized themselves so that the literate men would write letters home for their colleagues. They taught their colleagues to read.

They worked twelve to fourteen hours a day. Diversions were few and the black troops were isolated far in the wilderness. Some of the men managed to 'tame' some of the local wildlife... including black bears who would wander into camp attracted by the smell of food. The animals here had no experience with humans in some cases so they had no fear.

The black battalions were the last to get the best equipment, often laboring with hand tools even as the first D8 Caterpillar bulldozers came on the scene. Sometimes the guys from the 97th would perform a 'midnight requisition,' 'borrowing' a bulldozer from a better supplied unit. They would then proceed to build an impressive stretch of the highway on their own and post a sign to that effect.

Because the road was built under conditions of secrecy and the men of the 97th were so isolated, history largely forgot them. Still, their legacy is a mighty one. The Army was desegregated in 1948 and the 4000 black troops who had worked to build the Alcan had proved themselves ready for any task! Today their accomplishments are the subject of the book: The Black Soldiers who Built the Alaska Highway by John Virtue. They are also featured in the Megastructures presentation: Building the Alaskan Highway.

As America enters into a new era where she remembers how to build great works, the men of the 97th offer our generation an amazing example and inspiration!


Men arrive by train to build the highway.


Mess call for highway workers.


Signposts provided an outlet for creative expression.

Redefining Boundaries

Nehemiah Atkinson was born in Biloxi, Mississippi, on September 8, 1918, the son of C.C. and Josephine Atkinson. His family moved to New Orleans in his youth when his father was appointed as Bishop of the diocese of the Holiness Church. He attended Thomy Lafon and J. W. Hoffman schools in New Orleans, and at the Louisiana Industrial Training School in Farmerville before beginning his military career. As a youth he had became fascinated by the game of tennis, hitting his first ball at age nine.

At that time, in the Great Depression, tennis was considered a pastime for the elite.White kids from places like Dartmouth were far more likely to play tennis than African-American kids in the Deep South. Still, Atkinson was undeterred in his pursuit of the game.

Atkinson loved the game and became quite good at it. When he came home from the war he had a passion to teach the game to young people of all backgrounds. He learned offset printing, worked as a night supervisor in a Coca-Cola plant and taught private tennis lessons by day to kids from well-to-do white families. He served as a tennis instructor for the New Orleans Recreation Department for 23 years before retiring in 1995. His legacy is an impressive number of young players who have attended college because of his mentoring!

New Orleans Tennis Professional Lloyd Dillon remembers Mr. Atkinson: “I can remember when Mr. Atkinson visited my high school in 1954. He played a classmate of mine who was also a good tennis player. Mr. Atkinson impressed me by the way he moved around on the basketball blacktop court converted into a tennis court for that event. He looked like he was gliding on air.”

Mr. A. ran tennis programs and used old wood racquets for kids each summer. He taught the basic tennis strokes, forehand, backhand, and serve; as well as the rules of the game. He had a way that made you love the game, even if you didn’t have any experience with the game.”

There were not tennis courts available for Blacks at that time in our neighborhood. Mr. A would use volleyball nets in parking lots or any place with space close by.”

He told me he was not going to retire unless he was certain that I got his job. Well, I did, but I knew it was going to be a tall order to do half of what he did with tennis and his life. Sometimes when I would get upset, he would always tell me to read Psalms 37:2,3:

 Trust in the LORD and do good; so shalt thou dwell in the land, and verily thou shalt be fed.”[1.]

Highway in the Wilderness
Building the Alcan Highway


The amazing story of an amazing road.



True Christian Service
Excerpt from A Dish of Orts (scraps)
By George MacDonald

But Jesus called them unto him and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it should not be so among you: but whosoever will be great among you, let him be your minister; and whosoever will be chief among you, let him be your servant: even as the Son of Man came not to be ministered unto, but to minister, and to give his life a ransom for many."
-- Matthew 20:25-28


Archer slit, Chateau de Saint-Albain. Photo by Bob Kirchman.

Every spring-fountain of gladness about us is his making and his delight. He tends us and cares for us; he is close to us, breathing into our nostrils the breath of life, and breathing into our spirit this thought and that thought to make us look up and recognize the love and the care around us. What a poor thing for the little baby would it be if it were to be constantly tended thus tenderly and preciously by its mother, but if it were never to open its eyes to look up and see her mother's face bending over it. A poor thing all its tending would be without that. It is for that that the other exists; it is by that that the other comes. To recognize and know this loving-kindness, and to stand up in it strong and glad; this is the ministration of God unto us. Do you ever think "I could worship God if he was so-and-so?" Do you imagine that God is not as good, as perfect, as absolutely all-in-all as your thoughts can imagine? Aye, you cannot come up to it; do what you will you never will come up to it. Use all the symbols that we have in nature, in human relations, in the family--all our symbols of grace and tenderness, and loving-kindness between man and man, and between man and woman, and between woman and woman, but you can never come up to the thought of what God's ministration is. When our Lord came he just let us see how his Father was doing this always, he "came to give his life a ransom for many." It was in giving his life a ransom for us that he died; that was the consummation and crown of it all, but it was his life that he gave for us--his whole being, his whole strength, his whole energy--not alone his days of trouble and of toil, but deeper than that, he gave his whole being for us; yea, he even went down to death for us.

But how are we to learn this ministration? I will tell you where it begins. The most of us are forced to work; if you do not see that the commonest things in life belong to the Christian scheme, the plan of God, you have got to learn it. I say this is at the beginning. Most of us have to work, and infinitely better is that for us than if we were not forced to work, but not a very fine thing unless it goes to something farther. We are forced to work; and what is our work? It is doing something for other people always. It is doing; it is ministration in some shape or other. All kind of work is a serving, but it may not be always Christian service. No. Some of us only work for our wages; we must have them. We starve, and deserve to starve, if we do not work to get them. But we must go a little beyond that; yes, a very great way beyond that. There is no honest work that one man does for another which he may not do as unto the Lord and not unto men; in which he cannot do right as he ought to do right. Thus, I say that the man who sees the commonest thing in the world, recognizing it as part of the divine order of things, the law by which the world goes, being the intention of God that one man should be serviceable and useful to another--the man, I say, who does a thing well because of this, and who tries to do it better, is doing God service.

We talk of "divine service." It is a miserable name for a great thing. It is not service, properly speaking, at all. When a boy comes to his father and says, "May I do so and so for you?" or, rather, comes and breaks out in some way, showing his love to his father--says, "May I come and sit beside you? May I have some of your books? May I come and be quiet a little in your room?" what would you think of that boy if he went and said, "I have been doing my father a service." So with praying to and thanking God, do you call that serving God? If it is not serving yourselves it is worth nothing; if it is not the best condition you can find yourselves in, you have to learn what it is yet. Not so; the work you have to do to-morrow in the counting-house, in the shop, or wherever you may be, is that by which you are to serve God. Do it with a high regard, and then there is nothing mean in it; but there is everything mean in it if you are pretending to please people when you only look for your wages. It is mean then; but if you have regard to doing a thing nobly, greatly, and truly, because it is the work that God has given you to do, then you are doing the divine service.

Of course, this goes a great deal farther. We have endless opportunities of showing ourselves neighbours to the man who comes near us. That is the divine service; that is the reality of serving God. The others ought to be your reward, if "reward" is a word that can be used in such a relation at all. Go home and speak to God; nay, hold your tongue, and quietly go to him in the secret recesses of your own heart, and know that God is there. Say, "God has given me this work to do, and I am doing it;" and that is your joy, that is your refuge, that is your going to heaven. It is not service. The words "divine service," as they are used, always move me to something of indignation. It is perfect paganism; it is looking to please God by gathering together your services,--something that is supposed to be service to him. He is serving us for ever, and our Lord says, "If I have washed your feet, so you ought to wash one another's feet." This will be the way in which to minister for some.

But still, when we are beginning to learn this, some of us are looking about us in a blind kind of way, thinking, "I wish I could serve God; I do not know what to do! How is it to be begun? What is it at the root of it? What shall I find out to do? Where is there something to do?"

Now, first of all, service is obedience, or it is nothing. This is what I would gladly impress upon you; upon every young man who has come to the point to be able to receive it. There is a tendency in us to think that there is something degrading in obedience, something degrading in service. According to the social judgment there is; according to the judgment of the earth there is. Not so according to the judgment of heaven, for God would only have us do the very thing he is doing himself. You may see the tendency of this nowadays. There is scarcely a young man who will speak of his "master." He feels as if there is something that hurts his dignity in doing so. He does just what so many theologians have done about God, who, instead of taking what our Lord has given us, talk about God as "the Governor of the Universe." So a young man talks about his master as "the governor;" nay, he even talks of his own father in that way, and then you come in another region altogether, and a worse one. I take these things as symptoms, mind. I know habits may be picked up, when they get common, without any great corresponding feeling; but a wrong habit tends always to a wrong feeling, and if a man cannot learn to honour his father, so as to be able to call him "father," I think one or the other of them is greatly to blame, whether the father or the son I cannot say. I know there are such parents that to tell their children that God is their "Father" is no help to them, but the contrary. I heard of a lady just the other day to whom, in trying to comfort her, some one said, "Remember God is your Father." "Do not mention the name 'father' to me," she said. Ah! that kind of fault does not lie in God, but in those who, not being like him, cannot use the names aright which belong to him.

But now, as to this service, this obedience. Our Lord came to give his life a ransom for the many, and to minister unto all in obedience to his Father's will. We call him equal with God--at least, most of us here, I suppose, do; of course we do not pretend to explain; we know that God is greater than he, because he said so; but somehow, we can worship him with our God, and we need not try to distinguish more than is necessary about it. But do you think that he was less divine than the Father when he was obedient? Observe his obedience to the will of his Father. He was not the ruler there. He did not give the commands; he obeyed them. And yet we say He is God! Ah, that is no difficulty to me. Obedience is as divine in its essence as command; nay, it may be more divine in the human being far; it cannot be more divine in God, but obedience is far more divine in its essence with regard to humanity than command is. It is not the ruling being who is most like God; it is the man who ministers to his fellow, who is like God; and the man who will just sternly and rigidly do what his master tells him--be that master what he may--who is likest Christ in that one particular matter. Obedience is the grandest thing in the world to begin with. Yes, and we shall end with it too. I do not think the time will ever come when we shall not have something to do, because we are told to do it without knowing why. Those parents act most foolishly who wish to explain everything to their children--most foolishly. No; teach your child to obey, and you give him the most precious lesson that can be given to a child. Let him come to that before you have had him long, to do what he is told, and you have given him the plainest, first, and best lesson that you can give him. If he never goes to school at all he had better have that lesson than all the schooling in the world. Hence, when some people are accustomed to glorify this age of ours as being so much better in everything than those which went before, I look back to the times of chivalry, which we regard now, almost, as a thing to laugh at, or a merry thing to make jokes about; but I find that the one essential of chivalry was obedience. It is recognized in our army still, but in those times it was carried much farther. When a boy was seven years old he was sent into another family, and put with another boy there to do what? To wait with him upon the master and the mistress of the house, and to be taught, as well, what few things they knew in those times in the way of intellectual cultivation. But he also learned stern, strict obedience, such as it was impossible for him to forget. Then, when he had been there seven years, hard at work, standing behind the chair, and ministering, he was advanced a step; and what was that step? He was made an esquire. He had his armour given him; he had to watch his armour in the chapel all night, laying it on the altar in silent devotion to God. I do not say that all these things were carried out afterwards, but this was the idea of them. He was an esquire, and what was the duty of an esquire? More service; more important service. He still had to attend to his master, the knight. He had to watch him; he had to groom his horse for him; he had to see that his horse was sound; he had to clean his armour for him; to see that every bolt, every rivet, every strap, every buckle was sound, for the life of his master was in his hands. The master, having to fight, must not be troubled with these things, and therefore the squire had to attend to them. Then seven years after that a more solemn ceremony is gone through, and the squire is made a knight; but is he free of service then? No; he makes a solemn oath to help everybody who needs help, especially women and children, and so he rides out into the world to do the work of a true man. There was a grand and essential idea of Christianity in that--no doubt wonderfully broken and shattered, but not more so than the Christian church has been; wonderfully broken and shattered, but still the essence of obedience; and I say it is recognized in our army still, and in every army; and where it is lost it is a terrible loss, and an army is worth nothing without it. You remember that terrible story from the East, that fearful death-charge, one of the grandest things in our history, although one of the most blundering:--

Theirs not to make reply,
Theirs not to reason why,
Theirs but to do and die;
Into the valley of death
Rode the Six Hundred."

So with the Christian man; whatever meets him, obedience is the thing. If he is told by his conscience, which is the candle of God within him, that he must do a thing, why he must do it. He may tremble from head to foot at having to do it, but he will tremble more if he turns his back. You recollect how our old poet Spenser shows us the Knight of the Red Cross, who is the knight of holiness, ill in body, diseased in mind, without any of his armour on, attacked by a fearful giant. What does he do? Run away? No, he has but time to catch up his sword, and, trembling in every limb, he goes on to meet the giant; and that is the thing that every Christian man must do. I cannot put it too strongly; it is impossible. There is no escape from it. If death itself lies before us, and we know it, there is nothing to be said; it is all to be done, and then there is no loss; everything else is all lost unto God. Look at our Lord. He gave his life to do the will of his Father, and on he went and did it. Do you think it was easy for him--easier for him than it would have been for us? Ah! the greater the man the more delicate and tender his nature, and the more he shrinks from the opposition even of his fellowmen, because he loves them. It was a terrible thing for Christ. Even now and then, even in the little touches that come to us in the scanty story (though enough) this breaks out. "We are told by John that at the Last Supper He was troubled in spirit, and testified." And then how he tries to comfort himself as soon as Judas has gone out to do the thing which was to finish his great work: "Now is the Son of Man glorified, and God is glorified in him. If God be glorified in him, God shall also glorify him in himself." Then he adds,--just gathering up his strength,--"I shall straightway glorify him." This was said to his disciples, but I seem to see in it that some of it was said for himself. This is the grand obedience! Oh, friends, this is a hard lesson to learn. We find every day that it is a hard thing to teach. We are continually grumbling because we cannot get the people about us, our servants, our tradespeople, or whoever they may be, to do just what we tell them. It makes half the misery in the world because they will have something of their own in it against what they are told. But are we not always doing the same thing? and ought we not to learn something of forgiveness for them, and very much from the fact that we are just in the same position? We only recognize in part that we are put here in this world precisely to learn to be obedient. He who is our Lord and our God went on being obedient all the time, and was obedient always; and I say it is as divine for us to obey as it is for God to rule. As I have said already, God is ministering the whole time. Now, do you want to know how to minister? Begin by obeying. Obey every one who has a right to command you; but above all, look to what our Lord has said, and find out what he wants you to do out of what he left behind, and try whether obedience to that will not give a consciousness of use, of ministering, of being a part of the grand scheme and way of God in this world. In fact, take your place in it as a vital portion of the divine kingdom, or--to use a better figure than that--a vital portion of the Godhead. Try it, and see whether obedience is not salvation; whether service is not dignity; whether you will not feel in yourselves that you have begun to be cleansed from your plague when you begin to say, "I will seek no more to be above my fellows, but I will seek to minister to them, doing my work in God's name for them."[2.]


Chateau de Saint-Albain. Photo by Bob Kirchman.


Chateau de Saint-Albain. Photo by Bob Kirchman.

Five Timeless Inauguration Prayers
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From Billy Graham and Franklin Graham

Throughout the years, Billy Graham and Franklin Graham have prayed for incoming presidents, offering petitions for the head of state and our nation that still ring true today. Billy Graham, considered pastor to the presidents, continually pointed America back to G-d through his inaugural prayers. Here are five excerpts from previous prayers you can use while lifting up the outgoing and incoming presidents. (read more)