In order to enable future generations to lead a decent life, human consumption of natural resources and impacts on the environment must urgently be reduced. A cornerstone among all human activities is food consumption, which is responsible for roughly one third of all environmental impacts of consumption. The food supply chain is inefficient, as present studies estimate roughly one third of the edible food to be wasted globally. There are numerable political commitments to dramatically reduce FW, notably the UN's recently released Sustainable Development Goals (SDG) calling to halve per-capita retail and consumer food waste (FW) by 2030. In order to identify promising interventions for FW reduction and to involve the key stakeholders able to successfully implement such interventions, detailed quantitative information on the amount, origin, and environmental impact of FW is needed. There has been an increasing body of literature related to FW in the past years. Nevertheless, due to data inconsistency and a narrow temporal, geographical, and food supply chain coverage in present literature, FW quantification is still associated with large uncertainties and based on many assumptions. Due to insufficient data about the composition and the treatment methods of FW, existing environmental assessments are rough estimations. Thus, the present state of knowledge is insufficient to under-stand the current situation and to quantify the future reduction potential. The goal of this dissertation was to provide methods and data to identify FW hotspots in terms of amounts and environment and assess reduction measures. We therefore developed a new approach that can be applied to food systems of any region or country and that would provide a solid information base to support the identification, prioritization, and implementation of effective strategies for FW reduction. To reach this goal, we defined three subgoals: 1) The creation of a simplified model of the food value chain in form of a mass flow analysis (MFA) in order to understand the system and to quantify FW by origin and type of food. 2) The extension of the model with life cycle assessment (LCA) in order to quantify environmental impacts of FW and to identify hotspots of environmental relevance. 3) For a selection of hotspots identified in subgoal 2, the assessment of case studies, in which measures for FW reduction are exemplarily implemented and their effect measured in terms of mass and environmental impacts. The thesis starts with a bottom-up quantification of FW across the entire food system related to Swiss food consumption. We chose this life-cycle consumption based perspective, which includes domestic production and net imports, in order to capture the FW-related resource use and emissions induced by Swiss consumers. The result is an MFA of the entire food value chain including the stages 'agricultural production', 'trade', 'processing', 'retail', 'food services', and 'households' and encompassing relevant methods of FW treatment ('animal feeding', 'anaerobic digestion', 'composting', 'incineration', 'disposal in the sewer'). We thereby differentiated 33 food categories as well as edible and inedible parts of food (avoidable and unavoidable FW). Since the unit "wet weight" of FW, which was used in the MFA, is not an appropriate indicator for the nutritional value of food, we converted the MFA into an energy flow analysis (EFA) based on the nutritional value of food and FW. The results identify wasted 'fresh vegetables' and 'cereals' to be the main quantitative hotspots in terms of mass and 'cereals' and 'oils and fats' in terms of nutritional energy. The stage of the food value chain contributing most to total FW amounts were 'households' (40% in terms of energy). However, these results do not necessarily reflect the environmental relevance of FW. In the next step we therefore coupled the MFA with life cycle inventory data. We adopted and extended the system boundary of the MFA in order to take the entire life cycle of all inputs into account (agricultural production, transport, cooling, processing, cooking, and partly packaging). In addition, we modelled the environmental impacts of FW treatment. In order to consider useful outputs from FW treatment (e.g. energy and fertilizer from anaerobic digestion), we adopted the method of 'system expansion' and substituted heat from natural gas, electricity from the Swiss grid, nutrients by inorganic fertilizer, and organic matter by peat. Since the nutritional values of the products within some of the 33 modelled food categories varied considerably, we allocated environmental impacts to consumed and wasted food based on their nutritional value. This is important since allocation by mass would imply that, for instance, 1kg of whey can substitute 1kg of cheese, which is unrealistic. The life cycle impact assessment was carried out for the impact categories 'climate change', 'biodiversity loss due to land and water use', and the aggregated method 'ReCiPe'. The results showed that the total climate change impacts of food consumption could be reduced by 25% if all edible FW was avoided. Furthermore 'fresh vegetables', 'whey', and 'beef' were identified as hotspots for climate change and 'cocoa', 'beef', and 'wheat' as hotspots for 'global biodiversity loss'. The impact assessment confirmed the results of the MFA that 'Households' are key actors for FW, contributing 51% to the climate change impacts and 41% to biodiversity loss caused by total FW. Since it is unrealistic to avoid all FW, in a next step we analyzed the effect of measures for FW reduction in real case studies. We therefore selected the food service sector, since the rate of FW has been identified to be largest in households and food services and since the Swiss Federal Office for the Environment chose the food service sector as a starting point to develop its strategy to reduce FW. We analyzed 13 case studies, in which food services implemented measures for FW reduction and measured their FW before and after implementation. We then extrapolated the achieved reduction to the entire food service sector, by weighing the subsectors 'restaurants', 'school and university canteens', 'hospitals and care centers', 'business canteens', and 'hotels' proportionally to the number of meals consumed in each subsector. In order to increase the reliability of the status quo FW amounts in individual subsectors, we included additional publications from Germany, Austria, Finland, and the UK and thus based our results on 1'042 measurements of status quo FW amounts. Considering the FW composition in the status quo and the reduction scenario, we calculated the environmental benefits of potential future FW reduction. In addition to this base scenario, which assumes that all food services achieve the same reduction as our case studies in the corresponding subsector on average, we calculated an extended scenario, in which food services additionally buy 50% of their vegetables from non-marketable origin and thus prevent them from being wasted in the supply chain. The results show that in-house FW is reduced by 38% and related climate impacts by 41% in the base scenario. In the extended scenario an additional 32% of FW and 17% of climate impacts can be saved by using products which otherwise would have been wasted in the supply chain. Thus, the SDG of halving per-capita FW was not reached in the food service sector by the base scenario, but by the extended scenario it was. This shows the importance of considering all stages of the food value chain in order to develop effective reduction strategies. Additionally, we quantified FW per meal in the entire supply chain of a progressive restaurant specialized on FW minimization. With 26 g/meal FW over the entire food value chain, this restaurant only causes 10% of the 252 g/meal estimated for average food services, suggesting that FW reduction on the long-term is larger than the achievements in our case studies, if innovative approaches are implemented. Another way of reducing FW is to improve supply chains logistically, e.g. due to improved cooling systems or packaging for enhanced food preservation. In addition to the environmental benefits from reducing FW, in such cases also the additional environmental impacts of the improved cooling or packaging system need to be considered. We therefore coupled the LCA with a quality evolution model based on the thermophysical cooling history of the product. With the new methodology we exemplarily analyzed different supply chain options for oranges imported from South Africa and Spain to Switzerland, differentiating 3 cold chains ('forced-air precooling', 'cold storage', 'ambient loading') and three types of packaging ('standard box', 'supervent box', 'opentop box'). The results identify a trade-off between direct environmental impacts of the cold chain and indirect environmental impacts from potential FW reduction due to better quality, which can only be evaluated by coupling the product's quality evolution empirically to the FW amounts. While this was not yet done in the current study, in some cases the optimal solution could be identified without further analyses, e.g. in the case of precooling with solar energy, which saves environmental impacts compared to diesel-driven cooling in the container and provides better quality of the products. We conclude that the method applied in the thesis of coupling MFA and EFA with LCA turned out to be an appropriate methodology to calculate environmental impacts of FW. The methodology represents a solid basis for further development and extensions into a model to evaluate scenarios and to support stakeholders in the food industry and policymakers to develop successful strategies to reduce FW and related environmental effects. By combining LCA with quality evolution modelling (and its implications on FW), such a model could be used to logistically improve supply chains. Digitalization and monitoring of parameters influencing the products' quality (such as temperature, quality, degrees brix, etc.) can give new insights about the products' storage life and help to improve food management. A further breakdown of food categories and the integration of a dynamic transport and seasonality model, which calculate environmental impacts depending on the season and the origin of the food, would further improve the quality of the results.
Over the past decade, the use of the Public-Private Partnership (PPP) by the Moroccan Government has undergone remarkable development in many activity sectors, particularly, infrastructure, agriculture, energy, ports, transportation. etc. This type of partnership in the irrigation sector was initiated in 2005 and concerned the El Guerdane project in the Souss-Massa area. This project commissioning started in 2009; the irrigation of this perimeter was essentially based on pumping water from the aquifer. In addition, the importance of water withdrawals, given the scarcity of inputs, has led to a continuous decline in the water table levels (from 1.5 to 2 m /year). At this rate, the medium and the long term future of the 10,000 ha of citrus was seriously threatened. As a result, the idea of safeguarding this sector came up and was undertaken by the Government. The project to safeguard the citrus-growing area of El Guerdane consists of an annual volume of water transfer estimated to 45 million m3 from the Aoulouz-Chakoukane dam to irrigate 10 000 ha of plantations in the the project's area. Since the commissioning of the El Guerdane project, the Moroccan Government has continued to implement similar projects all over the country. Unfortunately, the Government did not benefit from the return on experience based on completed projects' assessment in order to come out with corrective measures that could have been adopted either within the program's framework or switch for other types of partnership. In this research, we went through several aspects to evaluate the impact of this public-private partnership program. Accordingly, these aspects concern the financial and the agronomic valorization of irrigation water, the farmers' net income, the technical efficiency of farms and the technical and economic efficiency of the use of irrigation water. In order to study the project's impact on the aspects already mentioned, we have selected and defined a control perimeter that did not benefit from this program (the Issen perimeter). In addition, we defined a representative sample to avoid the exogenous factors' effect on our results (the propensity score matching method). Our sample was selected using the software R.3.1.0 and SPSS 23. Furthermore, the impact evaluation was carried out by the double difference method. In this work, we have been interested in qualitative aspect related to the regulation of the El Guerdane project that has been realized in the form of public-private partnership thanks to the interviews carried out with the different actors of this project (farmers, private partner, Government, Regional Office of Agricultural Development, etc.). The estimation of the scores related to the different types of efficiency was carried out using the FRONTIER 4.1 software by choosing a stochastic parametric model and by using a functional Translog form. The analysis of the irrigation water valorization determinants was carried out using an ordinary regression model by the GRETL software, while the analysis of the determinants of the efficiency scores was carried out by a Tobit model using the same software to take into consideration the truncated criterion of the dependent variable. The survey concerned 130 citrus growers in both perimeters studied. For the El Guerdane perimeter, the financial valorization increased from a negative level of -0.637 DH /m3 in 2009 to a positive level of 2.19 DH /m3 in 2016. The agronomic valuation level has improved in the El Guerdane perimeter from 2.59 Kg / m3 in 2009 to 3.65 Kg/m3 in 2016. In 2009, water price and farm size are positively correlated with the level of irrigation water valorization, while the participation in the public-private partnership program is negatively correlated with this aspect (irrigation water valorization). In 2016 only the farms' size impacts the irrigation water valorization in both perimeters. This partnership program was able to improve the financial valorization of irrigation water by 2.1 Dh / m3, the agronomic valorization by 1.05 Kg / m3 and the farmers net income by 10 902 Dh / ha. The farms technical efficiency is affected only by their areas in 2009 and 2016. The technical efficiency of irrigation water use is positively impacted by farm size and negatively impacted by the public-private partnership program in 2009; also, the technical efficiency of irrigation water use is negatively correlated to water price in 2016. The economic efficiency of irrigation water use is negatively correlated to the participation in the public-private partnership program in the year of 2009. However, it was negatively impacted by the water price in 2016 and positively impacted by the partnership program in the same year. The project monitoring shows that during the exploitation years ,all the indicators maintain a positive trend resulting in a record level for some of them such as the volumes taken and distributed to the users. Despite the negative impact of the public-private partnership program on several aspects, in 2009 or in 2016, the social cost of the El Guerdane project remains a significant component that could justify the use of this type of collaboration. Therefore, the use of this mode of management for the irrigation water service will be more relevant if the aspect of the technical supervision of the farmers is taken over by the private partner. ; Au cours de la dernière décennie, le recours par le Maroc aux partenariats public-privé a connu un développement remarquable dans de nombreux secteurs d'activité notamment ceux des infrastructures, de l'agriculture, de l'énergie, des ports, du transport, etc. Ce mode de collaboration dans le secteur de l'irrigation a été lancé, pour la première fois au Maroc, en 2005 et concernait le projet El Guerdane dans la région du Souss-Massa. La mise en service dudit projet date de 2009. L'irrigation de ce périmètre reposait essentiellement sur le pompage à partir de la nappe. Par conséquent, l'importance des prélèvements en eau, devant la rareté des apports, a conduit à une baisse continue du niveau de la nappe (1,5 à 2 m/an). A ce rythme, l'avenir de 10 000 ha d'agrumes se trouvait menacé à moyen et à long terme. C'est ainsi que l'idée de sauvegarde de ce secteur a été initiée par l'Etat. Ce projet de sauvegarde de la zone agrumicole d'El Guerdane consiste en un transfert d'un volume annuel d'eau de 45 millions de m3 à partir du complexe de barrages Aoulouz-Chakoukane au profit de 10 000 ha de plantations dans la zone du projet. Le coût de ce projet s'élevait à plus de 980 MDH. Depuis la mise en service du projet El Guerdane, l'Etat continue à lancer d'autres projets dans le cadre de ce programme de partenariat sans aucune évaluation des projets achevés afin de capitaliser sur les expériences et apporter des mesures correctives dans le cadre du même programme, ou, le cas échéant, opter pour d'autres modes de partenariat. Dans le présent travail, nous nous sommes intéressés à plusieurs aspects pour évaluer l'impact de ce programme de partenariat public-privé. Ces aspects concernent la valorisation financière et agronomique de l'eau d'irrigation, la marge nette des agriculteurs, l'efficacité technique des exploitations agricoles ainsi que l'efficacité technique et économique de l'utilisation de l'eau d'irrigation. Afin d'analyser fidèlement l'impact du projet sur les aspects cités, nous étions dans l'obligation de choisir et définir un périmètre témoin ne bénéficiant pas de ce programme (le périmètre Issen) et d'utiliser une méthode d'échantillonnage très précise afin de contourner l'effet des facteurs exogènes sur les résultats (la méthode d'appariement par score de propension). La méthode d'échantillonnage est effectuée à l'aide des logiciels R.3.1.0 et SPSS 23 et l'évaluation d'impact est réalisée par la méthode de double différence. Aussi, nous nous sommes intéressés dans le présent travail à un aspect qualitatif relatif à la régulation du projet El Guerdane réalisé sous forme de partenariat public-privé grâce aux entretiens effectués avec les différents acteurs de ce projet (usagers, partenaire privé, Etat, Office Régional de Mise en Valeur Agricole, etc.). L'estimation des scores des différents types d'efficacité est effectuée par le logiciel FRONTIER 4.1 en choisissant un modèle paramétrique stochastique et en utilisant une forme fonctionnelle Translog. L'analyse des déterminants de la valorisation de l'eau d'irrigation est effectuée en utilisant un modèle de régression ordinaire par le logiciel GRETL , tandis que l'analyse des déterminants des scores des efficacités est effectuée par un modèle Tobit en utilisant le même logiciel dans le but de prendre en considération le critère tronqué de la variable dépendante. L'enquête du terrain a concerné 130 agrumiculteurs dans les deux périmètres étudiés. La valorisation financière est passée, pour le périmètre El Guerdane d'un niveau négatif en 2009 estimé à -0, 637 Dh/m3 à un niveau positif de 2,19 Dh/m3 en 2016. Pour la valorisation agronomique, on constate aussi que son niveau a connu une amélioration dans le périmètre El Guerdane en passant de 2,59 Kg/m3 en 2009 à 3,65 Kg/m3 en 2016. En 2009, le tarif de l'eau et la taille des exploitations sont corrélés positivement avec le niveau de la valorisation de l'eau d'irrigation, tandis que la participation au programme de partenariat public-privé est corrélée négativement avec cet aspect. Pour l'année 2016 seule la taille des exploitations impacte la valorisation de l'eau d'irrigation dans les deux périmètres. Ce programme de collaboration a pu améliorer la valorisation financière de l'eau d'irrigation de 2,1 Dh/m3, la valorisation agronomique de 1,05 Kg/m3 et la marge nette de 10 902 Dh/ha. L'efficacité technique des exploitations est affectée uniquement par leurs superficies aussi bien en 2009 qu'en 2016. L'efficacité technique de l'utilisation de l'eau d'irrigation est impactée positivement par la taille des exploitations et négativement par le programme de partenariat public-privé en 2009 et elle est corrélée négativement avec le tarif de l'eau en 2016. Concernant l'efficacité économique de l'utilisation de l'eau d'irrigation, en 2009 elle est corrélée négativement avec la participation au programme de partenariat public-privé et en 2016 elle est impactée négativement par le tarif de l'eau et positivement par le programme de partenariat. Le suivi du projet montre qu'au cours des années de son exploitation, tous les indicateurs continuent leur évolution croissante; certains ont même atteint un niveau record, notamment les volumes prélevés et distribués aux usagers. Malgré l'impact négatif du programme de partenariat public-privé sur plusieurs aspects soit en 2009 ou en 2016, le coût social du projet El Guerdane reste une composante non négligeable pouvant justifier le recours à ce mode de collaboration. Par conséquent, le recours à ce mode de gestion pour le service de l'eau d'irrigation sera plus pertinent si l'aspect de l'encadrement technique des bénéficiaires est pris en charge par le partenaire privé.
INTRODUCTIONIn terms of mobility rights' violation, the attention of international organizations and the academic researches often turns to immigration. This is because the severe humanitarian crisis installed by the complex dynamics of migration experienced by European countries – as host countries - and countries like Syria – from where migrants flee.Despite this significant problem, another type of displacement must become part of the agenda for discussion and the scope of protection and performance of States and international human rights organizations. The social and economic vulnerability of millions of internally displaced persons (IDPs) around the world that live like hostages in their own country, forced to leave their homes and even their cities by the actions of armed groups, reveals itself as subject little known considering that studies in national and foreign doctrine are rare about it.In this research, the vague international protection becomes relevant factor due to the IDPs' categorization as "refugee like situation" and the inertia of the States in the enforcement of minimum social rights to these people, particularly regarding the protection of social right to housing. Unable to confront and put an end to the armed conflict, the States fail for being omitted in human rights' violation and for the absence of public policies to IDPs, subjecting them to severe social and economic vulnerability.The problem's extension can be explained by the displacements of people observed in Colombia, especially from the 70s, with the emergence of Colombian militias that hide on the countryside. Since then, Colombia has been leading the ranking of IDPs for more than six decades with about six million desplazados until being overtaken by Syria in 2011.The extreme vulnerability of Colombians desplazados subjects them to extreme poverty and impedes the benefit of the adequate right to housing, guaranteed at the constitutional level. In terms of fundamental rights, it can be said that there is a total violation scenario of any moral value of human beings and because of it, this study aims to contribute to the reflection and to the socio-political practice for the non-violation of IDPs fundamental rights, addressing the specific and multifaceted problem of the Colombian context, especially in the realization of the social right to housing.METHODOLOGYThe research follows the deductive method and corresponds to the bibliographic type, in which books, scientific articles and international documents, such as the United Nations reports and international treaties will be reviewed. The theme approach requires an understanding of the basic aspects of fundamental and social rights, focusing on the right to housing, the social, political and historical context of the armed conflict and its own internal displacement, the role of international humanitarian law, besides documents related to the theme and the most important principle that rules fundamental rights and guarantees: the human dignity.DISCUSSIONAccording to recent data from the Norwegian Refugee Council (2015, p. 7), by the end of 2014 the number of IDPs increased to about thirty-eight million in more than forty countries of the African, American, European and Asian continent. The report demonstrates that Syria, Colombia, Iraq, Sudan and the Democratic Republic of Congo (DRC) have the higher rates of displacement, from seven to two million people, in descending order.Oliveira (2004, p. 75) points out that there are various definitions of IDPs however these are not fully accepted by the (few) researchers due to the breadth of the term, which allows the inclusion of other groups than those displaced, and also because there is no difference between the treatment of displacement caused by violence or by natural causes. The most widely used definition, therefore, is provided by the Guiding Principles on Internal Displacement (1998) and proposed by the Special Representative of the Secretary-General of the United Nations for Internally Displaced Persons: [.] IDPs are persons or groups of persons forced or obliged to flee or to leave their homes or places of habitual residence, in particular as a result of, or in order to avoid the effects of armed conflict, situations of generalized violence, human rights violations or human or natural disasters, and who have not crossed an internationally recognized border of a state.In this sense, Oliveira (2004, p. 75) teaches that the main feature of IDPs consists in the fact that they remain within the borders of their country of origin, although they leave their homes. So, because of it, these individuals do not qualify neither as refugees nor as migrants, therefore it is required a specific legal category in international law.Unlike Syria, that faces a declared and major civil war, Espinosa (2009, p. 1) affirms that Colombia is the scene of migratory crisis of IDPs since the 70s, especially due to the violent actions of guerrilla movements, like the Revolutionary Armed Forces of Colombia (FARC). Colombia, which led the ranking of internal displacement for more than six decades, accounted about six million of IDPs by the end of 2014, according to the Norwegian Refugee Council (2015, p. 14).Even being an extremely delicate issue, Viana (2009, p. 145) explains that the Colombian government only initiated measures to tackle it in the late 1990s with Law No. 387/1997, transferring to the State the responsibility on policy formulation and adoption of actions to support the population of desplazados. The first article of the law calls as desplazado every person forced - through violence - to leave his residence or usual economic activity and migrate within the national territory as consequence of internal armed conflict, geostrategic territories dispute, areas to practice extensive farming and commercial agriculture, among other reasons.In terms of national law, which appears to be a serious problem of Latin American constitutionalism, the constitutions establish extensive list of fundamental rights that States fail to ensure. That is because social rights depend on state actions to be implemented and their effectiveness is directly related not only in the social area, but also in the legal, economic, and political fields. At that point, it is worth mentioning the lesson from Alexy (2015, p. 446), in his renowned work Theory of Fundamental Rights, for whom "[.] fundamental rights are positions that are so important that the decision on guarantee them or not guarantee them not It can simply be left to the simple parliamentary majority".The right to housing is established in the Colombian Constitution of 1991, specifically in Article 51, which guarantees all nationals the right to a "dignified housing", promoted by the State through public policies aimed at ensuring the right[1].As Sarlet (2015, p. 343) asserts that the right to housing can not be confused with the right to property or the right to property and are inextricably linked to the human dignity and the minimum subsistence of the human person. In the specific case of displaced people, there is interference in the right's dual dimension, negative and positive, considering that the state fails in both the protection and the promotion of housing.Canuto (2010, p. 166-167) points out that social rights consist in means by which the human dignity is reached and, therefore, the State must constantly look for ways to make them more accessible to the entire population, especially for those who need more help. However, it is not enough to have those rights guaranteed in a minor way, but in the best possible quality that the State is able to provide.Theodoulou (1995, p. 3) explains that public policy is a complex concept that can refer to an action or omission of government designed to serve a politically defined purpose usually involving social problems. According to the same author, to outline public policy is necessary to understand the interaction of many formal and informal actors involved in the political context.In this sense, Canuto (2010, p. 187) adds that the evaluation and analysis of the progress of public policies is a way to avoid that social programs be forgotten and that public resources have proper destination. For this author, public policies consist in instruments of social justice that enable the population, especially an excluded and often overlooked part, to have the benefit of their fundamental rights.According to Oliveira (2004, p. 75), the armed conflict that has been ruined Colombia for years is considered one of the major causes of forced displacement in the country, causing disastrous consequences especially for the rural population, that suffers physical and psychological violence. In order to avoid more damages, many families choose to leave their homes, towns and cities searching for a place to live with a minimum of peace, but the reality faced by them consists in deep abandonment and misery due to the absence of an efficient care system by the Colombian government.Ultimately, Celis (2009) argues that state and society in cooperation have an ethical duty to seek social solutions to the problem of desplazados, which corresponds to one of the most vulnerable sectors of the Colombian population. This will only be possible when public policies applied to these people's needs, as appropriate instrument to achieve the positive rights by the state, especially the right to housing. CONCLUSIONSAll around the world, millions of people face war and its consequences in their lives. In Colombia, a lasting internal battle rebounds in the protection of human rights, especially in the right to housing, considering that lots of people leave their homes trying to save their lives in pursuit of dignified conditions of living.However, a relevant percentage does not reach the dream of peace and initiates a new way of life without minimal conditions of survive within the borders of their own country. They are known as internally displaced persons (IDPs) or specifically in Colombia, as "desplazados", since Colombia led the ranking of internal displacement for decades and its judiciary system has contributed to protect these people.This problem deserves more attention from international authorities as well as the States that have populations of IDPs, taking into account that the situation itself represents a several human rights violation. In Colombia, it was identified a few initiatives to solve the problem, but apparently it demands more adequate public policies to protect the IDPs' right to housing and human dignity.In conclusion, this essay proposes the discussion towards the dimension of the internal displacement problem in Colombia and the consequent human rights violation from it. Besides, this research identifies the State's necessity to formulate consistent public policies to promote the effectiveness of human dignity, social right, especially the right to housing.
Background: So far, Switzerland could not rely on nationally representative data on measured anthropometric data and eating behaviors when establishing health related strategies and guidelines. The data from the first National Nutrition Survey for adults (menuCH) now complement information from other surveys, to inform public health policies and health professionals. Setting: One-year cross-sectional nutrition survey conducted from January 2014 till February 2015. Data were collected on 2085 participants aged 18-75 years representing 4'622'018 inhabitants (49.9% men and 50.1% women) residing in the three main linguistic regions of Switzerland (German, French and Italian). Methods: Interviews were carried out in German, French or Italian by trained dieticians in 10 study centers. Participants provided written informed consent. Respondent completed a self-administered paper-pencil dietary and physical activity behavior questionnaire including reported anthropometric and sociodemographic characteristics. Body weight, height and waist circumference were measured using standardized procedures. Body mass index (BMI) and waist circumference were categorized using WHO criteria. After sample weighting and calibration, descriptive stratified statistical analysis was performed, considering linguistic regions, sex, age groups and educational levels. Results: The net response rate was 38%. Average BMI was 25.9 kg/m2 for men and 24.1 kg/m2 for women, with little differences across linguistic regions. Mean BMI was 23.5, 25.0, 25.9 and 26.1 kg/m2 in the 18-34, 35-49, 50-64 and 65-75 year categories, respectively. The prevalence of overweight and obesity was 41.6% and 13.9% in men, 19.7% and 11.3% in women, 31.0% and 12.5% in the German-speaking region, 29.9% and 12.3% in the French-speaking region, and 30.1% and 15.6% in the Italian-speaking region, respectively. The prevalence of waist circumference at increased and highly increased metabolic risk was 16.7% and 16.5% overall, 18.6% and 16.4% in men as well as 14.8% and 16.6% in women, respectively. About 53% of the population wishes to reduce body weight. Three out of four people in the population have heard about the food pyramid and two-third about five fruits and vegetables a day. Among special diets, 4.9% of the population report to follow a vegetarian diet, 4.1% an energy restriction diet, 3.3% a fat restriction diet and 2.6% a lactose-free diet. A substantial proportion of the population (56.4% of women and 38.1% of men) reports to take vitamin or mineral supplements. The majority of the population (>80%) takes a snack at least once per day, with similar pattern during weekdays and weekends. Women are more likely to spend a long time cooking (>40 minutes) than men (50.3% vs 30.7%). The most frequently consistently skipped meal is breakfast for 5.2% of the population, followed by lunch (2.2%) and dinner (0.6%). Nearly 50% of the population report to walk at least 30 minutes per day, five days per week. The majority of the population (87.0%) reports to be trained, regularly physically active or irregularly active, thereby meeting current recommendations. One third of the population reports a sitting time higher than 8h30 minutes per day, which reflects a high level of sedentarity. Conclusion: menuCH, the first National Nutrition Survey for adults in Switzerland, provides important novel information on overweight, obesity and waist circumference based on measured data, in the population aged 18-75 years. The survey also shows that knowledge about dietary recommendations is very good, vitamin and mineral supplements are frequently consumed and self-reported cooking habits differ by sex. Reported physical activity levels are quite high, despite a high level of sedentarity. ; Hintergrund: Bisher konnte man in der Schweiz bei der Entwicklung von gesundheitsbezogenen Strategien und Empfehlungen auf keine national repräsentativen, objektiv gemessenen anthropometrischen Daten sowie Daten zum Ernährungsverhalten zurückgreifen. Die Erkenntnisse der ersten Nationalen Ernährungserhebung bei Erwachsenen (menuCH) ergänzen Informationen aus früheren Erhebungen, um in Strategien zur Förderung der öffentlichen Gesundheit einzufliessen und Gesundheitsfachpersonen in ihrer Tätigkeit zu unterstützen. Setting: Die vorliegende Ernährungserhebung ist eine Querschnittsstudie, die während eines Jahres, von Januar 2014 bis Februar 2015, durchgeführt wurde. Es wurden Daten von 2085 Teilnehmenden im Alter von 18 bis 75 Jahren erfasst, welche 4'622'018 Einwohner/-innen (49.9% Männer und 50.1% Frauen) mit Wohnsitz in den drei grössten Sprachregionen der Schweiz (Deutsch, Französisch und Italienisch) repräsentieren. Methoden: Die Befragungen wurden von geschulten Ernährungsberatern/-innen in deutscher, französischer oder italienischer Sprache in 10 Studienzentren durchgeführt. Vor der Teilnahme musste jede Person eine schriftliche Einverständniserklärung unterzeichnen. Die Teilnehmenden füllten handschriftlich einen Fragebogen aus, der Fragen zum Ess- und Bewegungsverhalten aber auch anthropometrische Angaben und sozio-demographische Charakteristika umfasste. Körpergewicht, Körpergrösse und der Bauchumfang wurde Standardprotokollen folgend gemessen. Der Body Mass Index (BMI) und der Bauchumfang wurden anhand anerkannter WHO-Definitionen kategorisiert. Die deskriptive statistische Auswertung erfolgte nach Gewichtung der Daten und stratifiziert nach Sprachregionen, Geschlecht, Altersgruppen und Bildungsniveau. Ergebnisse: Die Netto-Antwortquote lag bei 38%. Der durchschnittliche BMI der Männer betrug 25.9 kg/m2 und für die Frauen 24.1 kg/m2, bei nur geringen sprachregionalen Unterschieden. Nach Altersgruppen betrug der BMI 23.5 (18-34 J.), 25.0 (35-49 J.), 25.9 (50-64 J.) und 26.1 (65-75 J.) kg/m2. Die Prävalenz von Übergewicht/Adipositas betrug bei den Männern 41.6%/13.9%, bei den Frauen 19.7%/11.3%, sowie nach Sprachregionen 31.0%/12.5% in D-CH, 29.9%/12.3% in F-CH und 30.1%/15.6% in I-CH. Die Prävalenz eines Bauchumfangs, der mit einem erhöhten/erheblich erhöhten metabolischen Risiko verbunden ist betrug gesamthaft betrachtet 16.7%/16.5%, für Männer 18.6%/16.4% sowie für Frauen 14.8%/16.6%. Gut die Hälfte (53%) der Bevölkerung wollte gerne Gewicht verlieren. Drei von vier Personen in der Bevölkerung haben bereits von der "Schweizer Lebensmittelpyramide" gehört, und zweidrittel der Bevölkerung von der "5-am-Tag"-Kampagne. Befragt nach speziellen Ernährungsformen gaben 4.9% der Bevölkerung an sich vegetarisch zu ernähren, 4.1% berichteten eine energiearme und 3.3% eine fettreduzierte Ernährung einzuhalten und 2.6% ernährten sich Lactose frei. Ein beachtlicher Anteil der Bevölkerung (56.4% der Frauen und 38.1% der Männer) gaben an Vitamin- oder Mineralstoffpräparate einzunehmen. Die Mehrheit der Bevölkerung (>80%) nehmen mindestens eine Zwischenmahlzeit pro Tag zu sich, unter der Woche wie am Wochenende. Mehr Frauen (50.3%) als Männer (30.7%) wenden viel Zeit (>40 Minuten) für das Kochen warmer Mahlzeiten auf. Die am häufigsten und regelmässig ausgelassene Mahlzeit ist für 5.2% der Bevölkerung das Frühstück, gefolgt vom Mittagessen (2.2%) und Abendessen (0.6%). Fast 50% der Bevölkerung berichteten mindestens während 30 Minuten pro Tag an mehr als fünf Tagen pro Woche zu Fuss zu gehen. Ein Grossteil (87%) der Bevölkerung gab an zu trainieren resp. regelmässig oder unregelmässig körperlich aktiv zu sein, 9 / 83 womit sie geltende Bewegungsempfehlungen erfüllten. Ein Drittel der Bevölkerung gab an täglich mehr als 8 Stunden und 30 Minuten sitzend zu verbringen, was einem hohen Niveau der Sedentarität entspricht. Schlussfolgerung: menuCH, die erste Nationale Ernährungserhebung in der Schweiz, liefert wichtige neue Informationen zur Prävalenz von Übergewicht und Adipositas in der erwachsenen, 18 bis 75-jährigen Bevölkerung, u.a. basierend auf objektiven Messungen des Bauchumfangs. Die Befragung zeigte zudem, dass der Bekanntheitsgrad der Ernährungsempfehlungen sehr gut ist, Vitamin- und Mineralstoffpräparate von vielen Personen konsumiert werden und sich die Kochgewohnheiten von Frauen und Männern unterscheiden. Das berichtete Ausmass an körperlicher Aktivität ist ziemlich hoch, trotz des hohen Sedentaritätsniveaus. ; Contexte: Jusqu'à ce jour, la Suisse ne disposait pas de données nationales représentatives de la population sur des paramètres anthropométriques mesurés, ainsi que sur les comportements alimentaires pour établir des stratégies de santé et des recommandations. Les données de la première Enquête Nationale sur l'Alimentation (menuCH) complètent désormais celles d'enquêtes précédentes, comme les Enquêtes Suisses sur la Santé ou l'Enquête Suisse sur le Sel, pour informer les politiques de santé publique et les professionnels de la santé. Cadre: Enquête nationale de population, transversale, conduite de janvier 2014 à février 2015. Les données collectées sur 2085 participants âgés de 18-75 ans représentent 4'622'018 habitants (49.9% hommes et 50.1% femmes) qui résident dans les trois régions linguistiques principales de la Suisse (alémanique, romande et italienne). Méthodes: Les entretiens ont été réalisés en allemand, français ou italien par des diététiciennes formées dans 10 centres d'étude. Après avoir signé un consentement éclairé, les participants ont complété un questionnaire papier, portant sur les comportements alimentaires et sur l'activité physique ainsi que sur des caractéristiques anthropométriques et sociodémographiques. Le poids, la taille et le tour de taille ont été mesurés de façon standardisée. L'indice de masse corporelle (IMC) et le tour de taille ont été catégorisés selon les définitions de l'OMS. Des analyses descriptives pondérées ont été faites, en stratifiant par sexe, âge, régions linguistiques et niveau d'éducation. Résultats: Le taux de réponse net était de 38%. L'IMC moyen était de 25.9 kg/m2 chez les hommes et de 24.1 kg/m2 chez les femmes, avec peu de différences interrégionales. L'IMC moyen, basé sur des mesures, était de 23.5, 25.0, 25.9 et 26.1 kg/m2 dans les tranches d'âge de 18-34, 35-49, 50-64 et 65-75 ans, respectivement. La prévalence de surpoids et l'obésité était de 41.6% et 13.9% chez les hommes, 19.7% et 11.3% chez les femmes, 31.0% et 12.5% en Suisse alémanique, 29.9% et 12.3% en Suisse romande, et 30.1% et 15.6% en Suisse italienne, respectivement. La prévalence d'un tour de taille à risque cardio-métabolique élevé, et très élevé, était de 16.7% et 16.5% globalement, 18.6% et 16.4% chez les hommes ainsi que 14.8% et 16.6% chez les femmes, respectivement. Environ 53% des personnes dans la population souhaitent perdre du poids. Trois personnes sur 4 dans la population ont entendu parler de la pyramide alimentaire suisse et deux tiers des personnes connaissaient la campagne «cinq par jour». Parmi les régimes particuliers, 4.9% de la population rapporte suivre un régime végétarien, 4.1% un régime de restriction calorique, 3.3% un régime pauvre en graisse et 2.6% un régime sans lactose. Une proportion substantielle de la population (56.4% des femmes et 38.1% des hommes) a rapporté prendre des suppléments vitaminiques et/ou minéraux. La majorité de la population (>80%) prend un snack au moins une fois par jour, avec des comportements semblables durant les jours de la semaine ou ceux du week-end. Plus de femmes que d'hommes rapportent passer un long temps (c.à.d. >40 minutes) à cuisiner des repas chauds (50.3% vs 30.7%, respectivement). Le repas le plus fréquemment sauté est le petit déjeuner (5.2%), suivi du repas de midi (2.2%) et de celui du soir (0.6%). Environ la moitié de la population rapporte marcher au moins 30 minutes par jour, plus de 5 jours par semaine. La majorité des personnes dans la population (87%) rapporte être entraînée, régulièrement physiquement active ou irrégulièrement active, et remplit ainsi les recommandations actuelles. Un tiers de la population rapporte passer plus de 8h30 par jour en position assise, ce qui reflète un haut niveau de sédentarité. 11 / 83 Conclusion: menuCH, la première Enquête Nationale sur l'Alimentation, apporte de nouvelles informations importantes sur le surpoids, l'obésité et le tour de taille, se basant sur des données mesurées, chez les personnes âgées de 18 à 75 ans vivant dans les trois régions linguistiques principales de la Suisse. L'enquête montre également que les connaissances sur les recommandations nutritionnelles sont très bonnes, que des suppléments vitaminiques et/ou minéraux sont fréquemment consommés, et que les façons de cuisiner rapportées par les hommes sont différentes de celles rapportées par les femmes. Les niveaux d'activité physique rapportés sont très élevés, malgré un haut niveau de sédentarité.
On Tuesday night, speaking to an audience of Army cadets at West Point Academy in a much anticipated response to his general's request for additional troops, President Obama announced a new strategy for the war in Afghanistan. It was a somber speech, delivered with his usual trademark of logic, rhetorical skill and assertiveness, but also with a certain emotion. At crucial moments in it, Obama looked straight into the camera, making direct eye-contact with the individual spectator, summoning his support in an effort he seems to be taking up somewhat reluctantly. He outlined a new strategy for the eight-year old war that will include immediate deployment of 30,000 new US troops to protect civilians, clear and defeat the insurgents and train Afghan forces in order to be able to begin the draw down in eighteen months. This new surge will be supplemented by additional NATO troops and Afghan national forces to meet the original 40,000 troops demanded by General McCrystal. After three months of deliberation, the President has decided to heed the advice of his generals and his Defense Secretary, and proceed with a military escalation of the conflict. In so doing, he rejected the logic of Vice President Biden who rhetorically asked earlier this year why the US spent 30 times as much in Afghanistan as it did in Pakistan, when it was well-known that Al Qaeda or what is left of it, is in the tribal regions of Pakistan. Lately he had argued against more troops (because the central government was an unreliable, weak and corrupt partner) and in favor of shifting the mission to killing or capturing main insurgency leaders, establishing more ties with local tribal leaders and giving more support to Pakistan. On Wednesday morning, however, Biden appeared in the morning news shows to defend the President's decision unequivocally.The next morning, in hearings before the Senate's Armed Forces Committee, Secretary of State Hillary Clinton fleshed out the main objectives of the surge more fully: training Afghan forces, eliminating safe havens, stabilizing a region fundamental to American national security. She also emphasized the importance of the parallel "civilian surge" which the President had also mentioned in passing and whose job will be to develop the agricultural base away from opium and to further strengthen institutions at every level of Afghan society, so as "not to leave chaos behind" when troops are drawn down and responsibility is transferred to the Afghan government. Finally, she stressed the need to develop long-term relations with both Afghanistan and Pakistan. Indeed, Obama's three-pronged strategy includes not only military and civilian components for counter insurgence and institution-building, but also a strategic partnership with Pakistan, whose government can help contain the Taliban, destroy Al Qaeda and prevent it from gaining access to nuclear material. Unfortunately, during his speech the President did not spend much time explaining the importance of that relationship. Another important omission was the inclusion of other regional actors in the process of conflict resolution. But the truth is Obama was performing an extremely difficult balancing act, trying to simultaneously gain the support of disparate groups at home and abroad for a last-ditch effort to win an eight year old war in a context of war fatigue, massive debt and a weak economy. That also explains why in his speech he denied any intentions of nation-building (public opinion in the US is strongly against it mainly because of the cost and the long-term commitment it implies) and instead focused on transferring responsibility to the Afghans themselves for their own defense.In articulating both an escalation and an exit strategy at the same time, the President opened himself to criticism from both the Right and the Left. While the Right was very supportive of the surge itself, it was quite critical of his timeline for withdrawal, which they say, will only embolden insurgents to wait the troops out. The Left of his party, led by Moveon.org, responded negatively to the increase of troops, which they regard as "deepening (US) involvement in a quagmire." Meanwhile, and in spite of much commentary to the contrary, the White House insists that the President made this decision because he feels it is the right one, and that electoral considerations played no role in the process (although the withdrawal in the summer of 2011 conveniently coincides with the beginning of his presidential campaign for re-election!) Instead, pundits favorable to the President were quick to point out that a time frame was absolutely needed to provide a sense of urgency to the Afghan government itself so that it will clean up its act and take advantage of this "new window of opportunity" as Secretary Clinton put it. However, it is obvious to the same pundits that the pace and time of withdrawal will most likely be dictated by the conditions on the ground in the summer of 2011 and not by the pre-established timetable. Whether it is for political or strategic reasons, the fact is, the President has made speed, (that is, a quick deployment of new forces followed by quick withdrawal), the central tenet of his new strategy, and while providing for a civilian surge, he has underplayed the nation-building aspects of the mission for the obvious reason: that they undermine the credibility of a speedy exit strategy.Whether or not this strategy works, his decision on Afghanistan has gained Obama some time free from the crushing criticism of the opposition whom he has silenced for the moment; he has pleased Independents (66% of whom trusted the generals over Obama in planning the war strategy; 48% were in favor of more troops, as opposed to only 30% of Democrats); and he can now turn to the two other major challenges facing his administration: public discontent with the economic situation and the battle for health care reform. The latter won a major victory two weeks ago when the Senate voted to bring the bill to the floor for discussion. Still, between the Thanksgiving break last week and the end- of -the -year holidays it is very unlikely this discussion will bear fruit within this calendar year, as was the President's goal. And the more the bill gets delayed the more the public option gets diluted to the point that it will all but disappear from a final version. Since April the President's plan has lost Independent support steadily (only 25% of Independents opposed it in April, now 50% are against it, while among Democrats it has wide support, with only 22% opposing the public option).On the economic front, five times more Independents than Democrats hold Obama responsible for what has gone wrong. They blame him for salvaging the banks but not their jobs. In light of this, Obama has summoned a job creation "summit" to be held later this week in the White House. While most see it as a public relations tactic, with unemployment having surpassed 10%the public is demanding action, and job recovery is key to getting the Independent vote back. With his approval rate hovering at 50%, the President is in dire need of striking some points and delivering some victories before the end of the year. Amid a rising wave of populism that is both anti-Wall Street and anti-government, he needs to show that he can make government work. After a seamless campaign and after months of relying on his own personal charisma and his gifted oratory to coax and persuade the public, the magic seems to be wearing off: he now needs to find other ways to reach the voters. Of course, performance will be the safest one: Independent voters want competence and results: they want him to show them that he can govern. This has proven elusive for many reasons beyond his control, but lately some mistakes were made that could have been prevented. This is a young White House and in spite of their mastery of the new technologies to connect with young voters and their ability to establish their own narrative about the President, in the last few weeks Obama and his close advisers seem to have lost some of their attention to details insofar as his public image is concerned, for example the importance of certain visual and other non-verbal signals. The trip to Asia provides myriad examples of this: the "unforced error" of bowing too deep to the Emperor of Japan, which was ridiculed by the media on all sides of the political spectrum; his tense press conference in China during which both he and Hu Jintao stiffly read prepared statements, after which neither took questions; the town-hall style meeting with students in Shanghai, in which he said "the Internet should be free and all should have access to it" but which was only shown by local TV and in a very slow live feed on the internet, and later all references to it were deleted from all websites. Even a picture of Obama alone by the Great Wall of China was interpreted as a bad visual that suggested isolation, and while this may be an over-interpretation, there is a reason why commentators made that association. Obama is having a very hard time keeping his coalition of independents, moderates and liberals together. The unraveling of his coalition is constraining every policy choice he makes, as he has to measure at every step not only the costs of each decision but also the opposition he is likely to face from within his own party. He thus feels limited in his choices and picks a middle of the road solution that does not fully satisfy his purposes and makes him a target from the two extremes of the political spectrum. In many cases, as in the Afghan war,there are no good choices but this is hard to confess to a public to whom he promised change and that is expecting him to deliver.With his new Afghan decision President Obama may have swayed many hawkish independents to his side but the question is for how long. Soon Obama may find that while nation-building abroad may be difficult, nation-building at home is a task he cannot postpone any longer. Senior Lecturer, Department of Political Science and Geography Director, ODU Model United Nations Program Old Dominion University, Norfolk, Virginia
… (From the previous record) Rodolfo Elías Calles informs his father Gen. Plutarco Elías Calles that he had a meeting with Gaxiola in which he stated that he has proofs of the events the wrote in his book. He showed him a letter from Marte R. Gómez in which he claimed he was with President Gen. Abelardo L. Rodríguez when he threated to submit his resignation if they offered the dinner without his authorization. Rodolfo Elías Calles sends to his father newspaper clippings related with the famous letter from Roosevelt. He informs him that he spoke with Melchor Ortega who affirmed that Gaxiola made statements to the press stating that he was present when Cárdenas and Riva Palacio asked on behalf of Gen. Plutarco Elías Calles the expulsion of the Archbishop of Mexico to Abelardo L. Rodríguez. Moreover, he would give them a copy of the memorandums written by Puig Causaranc with the names of the people invited to the dinner and the invitations sent. Rodolfo gives news about relatives and information of the exchange rate. Newspaper clipping of the El Universal dated on October 31, 1938 and titled "La carta de Roosevelt al General Calles. Se negó a recibirla el Gral. Cárdenas porque no está dirigida a él; a quien debe entregarla el Dr. Puig es al Gral. Calles" (Letter from Roosevelt to General Plutarco Elías Calles. Gen. Cárdenas refused to accept it because it was not addressed to him. Dr. Puig Casauranc must give it to Gen. Calles). In the article, B.A. Raúl Castellano, Private Secretary of Gen. Cárdenas, denies that Gen. Cárdenas received the letter and mentions a letter that Puig sent him recognizing that he has the letter but he had forgotten about it. Newspaper clipping of the El Universal reproducing the letter from Gen. Plutarco Elías Calles to Gaxiola. Letter from Gen. Plutarco Elías Calles to his son Rodolfo concerning the statements of Puig and the letter of Gaxiola. Rodolfo Elías Calles advises Gen. Plutarco Elías Calles to be careful with his correspondence because it is being seized according to what José Ruben Romero informed. He adds an article of the newspaper El Universal in which Puig Causaranc states that he did not act with a bad intention regarding the matter of the letter and that he gave it to Gen. Plutarco Elías Calles. Rodolfo Elías expresses to his father that Gen. Abelardo L Rodríguez is the only prestigious revolutionary element left and that it is likely that he becomes chief of the campaign of Gen. Avila Camacho. Rodolfo asks his father if he received the letter by Roosevelt that Puig had, if not, he will request it. Newspaper clipping of the El Universal titled "Aclaraciones hechas por el Dr. Puig Causaranc" (Explanations by Dr. Puig Causaranc), "El Libro del Lic. Gaxiola" (Book by B.A. Gaxiola) and and article by B.A. Miguel Alessio Robles. Puig Causaranc explains the matter of the letter, the dinner and the book by Gaxiola. Gen. Plutarco Elías Calles informs his son Rodolfo that he did not receive one of his letters and informs about family affairs. Rodolfo Elías Calles sends money to his father and two newspaper clippings. One of them is an article about Alessio Robles and the other criticizes Puig. Rodolfo considers it is convenient to make public the letter sent by Roosevelt. Newspaper clipping of El Universal with an article titled "Una relación tremenda del secretario particular del Presidente Rodríguez" written by Miguel Alessio robls concerning the matter of Gaxiola, the dinner, the letter and participation of Puig. Newspaper clipping of La Prensa dated on Tuesday November 1, 1938 titled "Puig is a schemer. He sought to please the President, the favorite politician of the Jefe Maximo. Private letter from Roosevelt to Calles". Gen. Plutarco Elías Calles confirms the receipt of letters sent by his son Rodolfo and informs that he has not received the letter from Roosevelt but that is not important. Rodolfo Elías Calles gives news to his father regarding family affairs. Newspaper clipping of an article written by Miguel Alessio Robles, titled "From the Chapultepec Castle to the Casino Sonora-Sinaloa". He states that after Obregón's death, Aarón Sáenz did not take the presidency because it would have been problematic for Gen. Plutarco Elías Calles. Newspaper clipping of El Excelsior dated on Tuesday October 25, 1938 titled "Engr. Pascual Ortiz Rubio tells about his work as President of Mexico". He tries to explain statements made by B.A. Gaxiola in one of his books. He denies assertions made by Miguel Alessio Robles concerning his administration. He tells he was called by President of Mexico Gen. Abelardo l. Rodríguez concerning the presidential succession. Note: due to censorship, almost all letters are numbered and some paragraphs are encoded. / .(Viene del registro anterior) Rodolfo Elías Calles informa a su padre, el Gral. PEC, que tuvo una reunión con Gaxiola en la que éste le aseguró haber estado presente, ser testigo y tener pruebas de todos los acontecimientos que relata en su libro y que le enseñó una carta de Marte R. Gómez en la que asegura haber estado con el Presidente Gral. Abelardo L Rodríguez cuando éste amenazó con renunciar si se hacía la comida sin su consentimiento. Rodolfo Elías Calles envía a su padre los recortes de periódico relacionados con la famosa carta de Roosevelt; le informa que habló con Melchor Ortega quien le aseguró que Gaxiola hacía declaraciones a la prensa sosteniendo sus puntos de vista: que él estuvo presente cuando Cárdenas y Riva Palacio pidieron a Abelardo Rodríguez, a nombre del Gral. PEC, la expulsión del Arzobispo de México, que daría a conocer copia de los memorándums escritos por Puig Casauranc con los nombres de los invitados a la comida y las invitaciones que sí fueron mandadas; por último, da noticias de algunos familiares y del tipo de cambio. Recorte de periódico de EL UNIVERSAL, del 31 de octubre de 1938 titulado "La carta de Roosevelt al General Calles. Se negó a recibirla el Gral. Cárdenas porque no está dirigida a él; a quien debe entregarla el Dr. Puig es al Gral. Calles", en donde el Lic. Raúl Castellano, secretario particular del Gral. Cárdenas aclara el asunto de la carta y niega que el Gral. Cárdenas la haya recibido; transcribe una carta que el propio Puig le envió reconociendo tener la famosa carta en su poder pero que lo había olvidado. Recorte del periódico EL UNIVERSAL que reproduce la carta del Gral. PEC a Gaxiola. Carta del Gral. PEC a su hijo Rodolfo relativa al mismo asunto de las declaraciones de Puig y la carta a Gaxiola. Rodolfo Elías Calles sugiere al Gral. PEC tener cuidado con su correspondencia ya que la están censurando según se lo informó José Rubén Romero; anexa artículo del periódico EL UNIVERSAL en el que Puig aclara que en el asunto de la carta no actuó de mala fe y afirma haberla entregado al Gral. PEC. Rodolfo Elías Calles comenta a su padre que el Gral. Abelardo L. Rodríguez es el único elemento de prestigio que le queda a la Revolución y que es probable sea el jefe de la campaña para la presidencia del Gral. Avila Camacho. Rodolfo pregunta a su padre si ya recibió la carta de Roosevelt que tenía Puig, que si no él la va a pedir. Recorte del periódico EL UNIVERSAL titulado "Aclaraciones hechas por el Dr. Puig Casauranc", "El libro del Lic. Gaxiola y un artículo del Lic. Miguel Alessio Robles", en el que Puig Casauranc aclara ampliamente los hechos relacionados con la carta, la comida y el libro de Gaxiola. El Gral. PEC informa a su hijo Rodolfo no haber recibido una de sus cartas y le comenta algunos asuntos familiares. Rodolfo Elías Calles envía dólares a su padre y dos recortes de periódico, uno con un artículo de Alessio Robles y otro dándole un raspón a Puig; Rodolfo considera conveniente hacer pública la carta de Roosevelt. Recorte de EL UNIVERSAL titulado "Una relación tremenda del secretario particular del Presidente Rodríguez" escrito por Miguel Alessio Robles relativo al asunto del libro de Gaxiola, comida, carta y participación de Puig en los hechos. Recorte del periódico LA PRENSA, del martes 1o. de noviembre de 1938 titulado "Puig es un intrigante dice el Gral. Calles. Como quiso congraciarse con el Señor Presidente el político predilecto del ex-Jefe Máximo. Carta privada de Roosevelt para Calles". El Gral. PEC acusa recibo de cartas de su hijo Rodolfo y le informa que no ha recibido la famosa de Roosevelt pero que no tiene importancia. Rodolfo Elías Calles da a su padre informes sobre asuntos familiares. Recorte de periódico de artículo escrito por Miguel Alessio Robles titulado "Del Castillo de Chapultepec al Casino Sonora-Sinaloa", donde afirma que a la muerte de Obregón, Aarón Sáenz no le sucedió en la Presidencia porque era un hombre fuerte y hubiese marginado al Gral. PEC. Recorte del periódico EXCELSIOR del martes 25 de octubre de 1938 titulado "Relata su actuación como presidente de México el Ing. Pascual Ortiz Rubio. Al hacerlo así trata de aclarar conceptos vertidos por el licenciado Gaxiola Jr. en uno de sus libros en el que se ocupa del Gral. Abelardo L. Rodríguez; en él Ortiz Rubio desmiente afirmaciones que sobre su persona y su gobierno hace Miguel Alessio Robles en artículo recientemente publicado, comentando el libro de Gaxiola; relata cómo el Gral. Abelardo L. Rodríguez, Presidente de la República, lo mandó a hablar con Calles sobre la sucesión presidencial. NOTA: Por la censura casi todas las cartas están numeradas y alguno párrafos en clave.
UNTER DEM ROTEN KREUZ IM WELTKRIEGE Unter dem Roten Kreuz im Weltkriege ( - ) Einband ( - ) Deckblatt ( - ) [Abb.]: ( - ) Titelseite ( - ) Impressum ( - ) [Widmung]: Dem Buch, das die Geschichte des Roten Kreuzes und seine Tätigkeit im Weltkrieg behandelt und in dem das amtliche Rotkreuzmaterial verwertet worden ist, wünsche ich vollen Erfolg und weite Verbreitung unter den Deutschen. Der Präsident des Deutschen Roten Kreuzes Herzog von Sachsen-Coburg und Gotha. ( - ) Vorwort: Die Herausgeber. ( - ) Inhaltsverzeichnis. ( - ) Erster Teil. Die freiwillige Krankenpflege in der Zeit vor dem Weltkriege. ( - ) I. Die geschichtliche Entwicklung der freiwilligen Krankenpflege bis zum Weltkriege. (1) a) Bis zum Beginn des Deutsch-französischen Krieges 1870/71. (1) [Abb.]: Erste Hilfe auf einem Schlachtfelde 1796. (2) [Abb.]: Henri Dunant. (6) [Abb.]: Prinz Heinrich XIII. Reuß, der erste Vorsitzende des Zentralkomitees zur Pflege im Felde verwundeter und erkrankter Krieger (Preußisches Zentralkomitee). (7) [Abb.]: Freiwillige Krankenpflege 1864. (8) [Abb.]: Graf Eberhard zu Stolberg-Wernigerode, der erste Königliche Kommissar und Militär-Inspekteur der freiwilligen Krankenpflege. (9) [Brief]: Berlin, den 10. November 1866. An den Kriegsminister. Wilhelm. (10) [Abb.]: Gräfin Luise von Itzenplitz, die erste Vorsitzende des Vaterländischen Frauen-Vereins. (11) [Abb.]: Wirklicher Geheimer Rat von Sydow, der erste Vorsitzende des Zentralkomitees der deutschen Vereine zur Pflege im Felde verwundeter und erkrankter Krieger (Deutsches Zentralkomitee). (12) [Abb.]: Fürst Heinrich XI. von Pleß, Königlicher Kommissar und Militär-Inspekteur der freiwilligen Krankenpflege während des Krieges 1870/71. (13) b) Vom Deutsch-französischen Kriege 1870/71 bis 1914. (14) [Abb.]: Verbandmittelbereitung 1870. (15) [Abb.]: Freiwilliges Turner-Sanitätskorps Offenbach a.M. 1870/71. (16) [Abb.]: Internationales Komitee in Genf bei einer Kriegs-Sitzung. (19) [Brief]: Eine Kabinettsorder vom 3. März 1890 lautete: Wilhelm R. Auguste Viktoria R. (23) [Abb.]: Krankentransport bei einer Überschwemmung in der Altmark im Jahre 1908. (24) [Abb.]: Rote-Kreuz-Hilfeleistung im Überschwemmungsgebiet des Rheins, Eingang zur Volksküche des Roten Kreuzes in Schloß Neuwied. (25) [Abb.]: Rote-Kreuz-Hilfeleistung im Überschwemmungsgebiet des Rheins, Speisung durch Mitglieder des Vaterländischen Frauen-Vereins vom Roten Kreuz. (26) [Abb.]: Rote-Kreuz-Hilfeleistung im Überschwemmungsgebiet des Rheins, Speisung durch Mitglieder des Vaterländischen Frauen-Vereins vom Roten Kreuz. (27) [Abb.]: Rote-Kreuz-Hilfeleistung im Überschwemmungsgebiet des Rheins, Notspeisung. (29) II. Die Organisation der deutschen freiwilligen Krankenpflege vor dem Kriege. (31) [Abb.]: Sanitätskolonnen-Übung im Zentraldepot vom Roten Kreuz in Neu-Babelsberg. (33) [Abb.]: Bekleidung und Ausrüstung der freiwilligen Krankenpflege, Zugführer und Pfleger oder Träger. (34) [2 Abb.]: Bekleidung und Ausrüstung der freiwilligen Krankenpflege, Delegierter in der Uniform der freiwilligen Krankenpflege. (37) Zweiter Teil. Die freiwillige Krankenpflege im Weltkriege. ([39]) I. Mobilmachung. (41) [Abb.]: Einkleiden freiwilliger Krankenträger im Zentraldepot vom Roten Kreuz in Neubabelsberg. (42) [Abb.]: Fürst zu Solms-Baruth, Kaiserlicher Kommissar und Militär-Inspekteur der freiwilligen Krankenpflege. (43) [Abb.]: Bekleidung und Ausrüstung der freiwilligen Krankenpflege beim Ausmarsch, Sektions-(Gruppen-)Führer. (44) [Abb.]: Lazarett in einer Doeckerschen Baracke. (45) [2 Abb.]: (1)Sammelstelle für Liebesgaben der vereinigten Männer- und Frauenvereine vom Roten Kreuz in Braunschweig. (2)Gemeinsame Pflegetätigkeit von Schwestern vom Roten Kreuz und von Diakonissen in einem Vereinslazarett vom Roten Kreuz in Ostrowo, Provinz Posen. (46) [2 Abb.]: Bekleidung und Ausrüstung der freiwilligen Krankenpflege, Arzt der freiwilligen Krankenpflege beim Ausmarsch und nach August 1916. (47) [2 Abb.]: (1)Erfrischung durchreisender Reservisten und Landwehrmänner in Pfaffenhofen a.d. Ilm. (2)Küche und Eßraum der Verpflegungsstelle des Roten Kreuzes auf dem Hauptbahnhof Mainz. (48) [2 Abb.]: (1)Verbandstation des Roten Kreuzes auf dem Venloer Bahnhof in Hamburg. (2)Verbandraum auf einem Bahnhof. (49) [Abb.]: Verband- und Erfrischungsstation Olivaer Tor des Vaterländischen Frauen-Vereins in Danzig. (50) [2 Abb.]: (1)Erfrischung durchreisender Truppen in Pfaffenhofen a. Ilm. (2)Verpflegung eines Truppentransportes durch das Rote Kreuz. (51) [Abb.]: Flüchtlinge in Ostpreußen. (52) [2 Abb.]: (1)Vereinslazarett Burgfeld-Lübeck: Baracke im Pfingstschmuck. (2)Schlafsaal des Vereinslazaretts im Evangelischen Vereinshaus zu Mülheim an der Ruhr. (53) [2 Abb.]: (1)Reservelazarett "Neue Welt", Hasenheide in Berlin. (2)Vereinslazarett vom Roten Kreuz im Johanniterhospital Plön, Pavillon und Liegehallen. (54) [Abb.]: Lazarettzug F2 des Vaterländischen Frauen-Vereins Berlin, Stifterin Frau Else Dürr in Leipzig, vor der Ausfahrt. (55) [Abb.]: Entladen eines Lazarettzuges in Ingolstadt. (56) [2 Abb.]: (1)Zum Verwundetentransport eingerichteter Anhängerwagen der elektrischen Straßenbahn. (2)Vom Straßenbahnwagen in das Lazarett. (57) [2 Abb.]: (1)Einladen Verwundeter in einen Straßenbahnzug. (2)Verwundetentransport in Straßenbahnzügen. (58) [2 Abb.]: (1)Postkraftwagen zum Transport für Leichtverwundete eingerichtet. (2)Sanitätsmobil mit Anhänger. (59) [Abb.]: Bekleidung und Ausrüstung der freiwilligen Krankenpflege beim Ausmarsch, Arzt, Zugführer und Zugführerstellvertreter. (60) [2 Abb.]: (1)Bekleidung und Ausrüstung der freiwilligen Krankenpflege nach August 1916, Zugführer. (2)Bekleidung und Ausrüstung der freiwilligen Krankenpflege nach August 1916, Zugführerstellvertreter. (61) [3 Abb.]: (1)Bekleidung und Ausrüstung der freiwilligen Krankenpflege. (2)Personal eines mobilen Transporttrupps beim Ausmarsch. (3)Ausmarsch eines mobilen Transportzuges der freiwilligen Krankenpflege aus München. (62) [2 Abb.]: (1)Schwestern vorm Ausrücken ins Feld. (2)Auf der Fahrt zur Front. (63) [2 Abb.]: (1)Ausmarsch eines mobilen Transportzuges der freiwilligen Krankenpflege aus München. (2)Ausmarsch eines mobilen Transportzuges der freiwilligen Krankenpflege aus München. (64) II. Aufbau und Arbeit. (65) 1. Der Kaiserliche Kommissar und Militär-Inspekteur der freiwilligen Krankenpflege und der Stellvertretende Militär-Inspekteur. (65) [Abb.]: Der Kaiserliche Kommissar der freiwilligen Krankenpflege, Fürst zu Solms-Baruth, bei einer Inspektionsreise in Lodz. (66) [Abb.]: Bekleidung und Ausrüstung der freiwilligen Krankenpflege nach August 1916, Pfleger oder Träger. (67) [2 Abb.]: (1)Bekleidung und Ausrüstung der freiwilligen Krankenpflege nach August 1916, Delegiertenschreiber mit dem Range eines Zugführerstellvertreters. (2)Bekleidung und Ausrüstung der freiwilligen Krankenpflege nach August 1916, Sektions-(Gruppen-)Führer. (68) [Abb.]: Bekleidung und Ausrüstung der freiwilligen Krankenpflege nach August 1916, Ablösungs- und Ersatztransporte. (69) [Abb.]: Die ersten Rote Kreuz-Medaillen. (70) [Abb.]: Bekleidung und Ausrüstung der freiwilligen Krankenpflege, Delegierte (Inaktive Offiziere, Johanniterritter, Delegierter in der Uniform der freiwilligen Krankenpflege). (71) [Abb.]: Der Generaldelegierte-Ost, Fürst zu Hohenlohe-Langenburg, bei einer Inspektionsreise in Lodz. (72) [Abb.]: Im Grabe eines freiwilligen Krankenpflegers. (73) [Brief]: "Berlin, den 2.12.1918. gez. Fürst Hohenlohe-Langenburg." (73) [Abb.]: Bekleidung und Ausrüstung der freiwilligen Krankenpflege, Ersatztransport. (74) 2. Das Zentralkomitee der Deutschen Vereine vom Roten Kreuz und die Landeskomitees. (74) [Abb.]: Der Vorsitzende des Preußischen Zentralkomitees vom Roten Kreuz, General der Kavallerie z.D. von Pfuel. (75) [Abb.]: Sitzung des Zentralkomitees der Deutschen Vereine vom Roten Kreuz. (76) [Abb.]: Eisenbahner- und Soldatenheim in Brüssel. (77) [2 Abb.]: (1)Eisenbahnerheim Schaarbeck. (2)Soldatenheim in Löwen. (78) [2 Abb.]: (1)Genesungsheim Kaiserbad vom Roten Kreuz in Rosenheim. (2)Lesehalle im Soldatenheim Lodz. (79) [Abb.]: Zeitungsabteilung des Zentralkomitees vom Roten Kreuz, Berlin, Abgeordnetenhaus. (80) [Abb.]: Kameraden-Nachforschung durch Vermittlung des Internationalen Komitees in Genf. (81) [Abb.]: Gefangenenfürsorge, Ankunft deutscher Austauschgefangener aus Rußland in Saßnitz. (82) [Abb.]: Gefangenenfürsorge, Ankunft deutscher Austauschgefangener aus Rußland in Saßnitz. (83) [Abb.]: Ankunft der ersten Austauschgefangenen, Verpflegungsstelle des Vereins vom Roten Kreuz Aachen-Stadt. (85) [Abb.]: Sammelstelle des Zentralkomitees vom Roten Kreuz in Berlin. (88) [Abb.]: Sammelstelle des Zentralkomitees vom Roten Kreuz in Berlin. (89) 3. Die deutschen Frauenvereine vom Roten Kreuz. (90) [Abb.]: Verband- und Erfrischungsstation Olivaer Tor des Vaterländischen Frauen-Vereins Danzig. (91) [Abb.]: Erfrischungsstation des Vaterländischen Frauen-Vereins Altenkirchen. (92) [Abb.]: Liebesgaben aus der Heimat, Weihnachtspakete des Vaterländischen Frauen-Vereins. (93) [2 Abb.]: (1), (2)Mutterhaus und Krankenanstalt des Bayerischen Landesvereins vom Roten Kreuz in München. (94) [Abb.]: Vereinslazarettzug H.1 des Provinzialvereins vom Roten Kreuz für Hannover. (95) [2 Abb.]: (1), (2)Vereinslazarett vom Roten Kreuz Orangerie Potsdam. (96) [2 Abb.]: (1)Vereinslazarett vom Roten Kreuz Orangerie Potsdam. (2)Gartenfest im Vereinslazarett Orangerie Potsdam. (97) [Abb.]: Lebensmittelsammlung des Vaterländischen Frauen-Vereins Straßburg im Elsaß zum Geburtstag der Kaiserin 1915. (98) [Abb.]: Damen des Vaterländischen Frauen-Vereins Braunschweig beim Ausbessern von Lazarettwäsche. (99) [Abb.]: Reservelazarett Lehrerseminar Krotoschin, Speisekammer. (100) [2 Abb.]: (1)Vereinslazarett vom Roten Kreuz Kaiserslautern-Rheinpfalz. (2)Nähstube des Vaterländischen Frauen-Vereins Naumburg a.d. Saale. (101) [Abb.]: Kriegsfrauenhilfe in Duisburg, Ausgabe von Heimarbeit. (102) [Abb.]: Fürsorge für Angehörige von Kriegsteilnehmern, Lebensmittelverteilung durch den Nationalen Frauendienst Ostrowo. (103) [Abb.]: Fürsorge in der Heimat, Säuglingsfürsorgestelle in Hannover. (104) [2 Abb.]: (1), (2)Kinder auf Erholungsreise. (105) [Abb.]: Fürsorge in der Heimat, Heim für Kriegerkinder in Schneidemühl. (106) [2 Abb.]: (1)Kinderspeisung des Vaterländischen Frauen-Vereins Ostrowo. (2)Kriegskinder bei der Mahlzeit im Wiesbadener Ferienheim. (107) [Abb.]: Fürsorge in der Heimat, Essenausgabe in einer Volksküche. (108) [Abb.]: Schuhflickwerkstätte des Badischen Frauenvereins vom Roten Kreuz in Karlsruhe, von Frau Luise Kautz geschaffen. (109) [2 Abb.]: (1)Rotes Kreuz Kiel, Unterricht für Kriegerfrauen. (2)Kursus in der Schuhflickwerkstätte des Badischen Frauenvereins vom Roten Kreuz in Karlsruhe. (110) [Abb.]: Bürgerspeisehalle des Roten Kreuzes Berlin, Moritzplatz. (111) [Abb.]: Flüchtlingsfürsorge in Ostpreußen. (114) [Abb.]: Flüchtlingsfürsorge in Ostpreußen. (115) [Abb.]: Flüchtlingsfürsorge, Essenausgabe in der Verband- und Erfrischungsstelle vom Roten Kreuz auf dem Ostbahnhof in Braunsberg in Ostpr. (116) [Brief]: An den Kaiserlichen Kommissar und Militär-Inspekteur der freiwilligen Krankenpflege. Neues Palais, den 24. Dezember 1916. gez. Auguste Viktoria. (117) [Gedicht]: (117) 4. Die Ritterorden. (118) [Abb.]: Johanniter-Krankenhaus Sonnenburg, Neumark. (118) [Abb.]: Johanniter-Krankenhaus Sterkrade, Rheinland. (119) [2 Abb.]: (1)Johanniter-Krankenhaus Lauenburg, Pommern. (2)Vereinslazarettzug Y des Johanniterordens, Operationswagen. (120) [2 Abb.]: (1), (2)Johanniter-Krankenhaus Bad Polzin, Pommern. (121) [Abb.]: Johanniter-Krankenhaus Pritzwalk, Brandenburg. (122) [Abb.]: Malteser-Krankenhaus und Mutterhaus der Borromäerinnen Kloster Trebnitz, Schlesien. (123) [Abb.]: Malteserritter in Felduniform. (124) [2 Abb.]: (1)Malteser-Krankenhaus und Mutterhaus der Borromäerinnen Kloster Trebnitz, Schlesien. (2)Apotheke des Malteser-Krankenhauses Kloster Trebnitz, Schlesien. (125) [2 Abb.]: (1)Malteser Charitas-Heim in Breslau. (2)Vereinslazarettzug R1 des Vereins der Schlesischen Malteserritter. (126) [Abb.]: Vereinslazarettzug R1 des Vereins der Schlesischen Malteserritter. (127) [2 Abb.]: (1)Malteser-Krankenhaus St. Anna in Breslau. (2)Malteserlazarett an der Tiroler Front. (128) 5. Das Internationale Komitee des Roten Kreuzes und das Rote Kreuz der neutralen Staaten. (129) [Abb.]: Krankenzimmer in einem Vereinslazarett vom Roten Kreuz in Markt Redwitz, Bayern. (129) [2 Abb.]: (1)Sitzung des Internationalen Komitees des Rotes Kreuzes in Genf. (2)Die Internationale Agentur des Roten Kreuzes in Genf. (130) [Abb.]: Gustav Ador, Präsident des Internationalen Komitees des Roten Kreuzes in Genf. (131) [2 Abb.]: (1)Deutsche Abteilung der Internationalen Agentur des Roten Kreuzes in Genf. (2)Deutsche Abteilung der Internationalen Agentur des Roten Kreuzes in Genf, Kartothek. (132) [Abb.]: Französische Abteilung der Internationalen Agentur des Roten Kreuzes in Genf. (133) [Abb.]: Vermißten-Nachforschung der Internationalen Agentur des Roten Kreuzes in Genf, Annahme mündlicher Nachfragen. (134) [2 Abb.]: (1)Französische Gefangenen-Liste, Deutsche Kriegsgefangene. (2)Russische Gefangenen-Liste, Deutsche Offiziere. (135) [Abb.]: Schreibmaschinen-Abteilung der Internationalen Agentur des Roten Kreuzes in Genf. (136) [Abb.]: Nachricht eines Deutschen aus französischer Kriegsgefangenschaft. (137) [Abb.]: Bücherei in einem sibirischen Gefangenenlager. (138) [Abb.]: Baracke in einem sibirischen Gefangenenlager als Kirche eingerichtet. (139) [Abb.]: Schwedische Delegierte transportieren Liebesgaben über die sibirische Steppe. (140) [Abb.]: Elsa Brandström. (141) [Abb.]: Empfang von Austauschverwundeten in der Schweiz. (142) [Abb.]: Die ersten Austausch-Invaliden aus Rußland mit Elsa Brandström, August 1915. (143) [Abb.]: Verteilung norwegischer Liebesgaben. (144) [Abb.]: Amerikanische Ambulanz in Gleiwitz. (145) [Abb.]: Amerikanische Ambulanz in Gleiwitz. (146) [Abb.]: Amerikanische Ambulanz in Gleiwitz. (147) [Abb.]: Amerikanische Ambulanz in Gleiwitz. (148) [Abb.]: Kinder auf Erholungsreise ins Ausland. (149) III. Die freiwillige Krankenpflege im Felde. (151) [Abb.]: Eintreffen von Verwundeten auf einem Hauptverbandplatz. (152) [Abb.]: Westlicher Kriegsschauplatz, Sanitätskompagnie bricht zum Absuchen eines Schlachtfeldes auf. (153) [Abb.]: Operationsbaracke in einem Feldlazarett. (154) 1. Pflegedienst. (154) a) Im Bewegungskriege. (154) [Abb.]: Etappensanitätsdepot (Schwestern des Gräfin Ritterberg-Mutterhauses vom Roten Kreuz, Berlin-Lichterfelde). (155) [Brief]: Schwesternbriefe. St. Johann von Baßel, den 26. August 1914. Liebe Frau Oberin! Schwester S. (156) [Abb.]: Blick vom Kriegslazarett auf Laon. (157) [Abb.]: Lazarett in einer Scheune. (158) [Brief]: Liebe Frau Oberin! Ihre B.P. (158) [Brief]: Tirlemont bei Löwen (Belgien) am 26. August, 4 Uhr nachmittags. Schwester Johanna. (158) [Abb.]: Baracken, durch Mannschaften der freiwilligen Krankenpflege errichtet. (159) [Brief]: Cambrai, den 16. September 1914. Sehr geehrter Herr Professor! Schwester Käte Eggler. Schwester Hedwig Woldt. Schwester Berta Nitz. Schwester Martha Barkowski. Schwester Lucia Müller. Schwester Helene Kroll. (159) [Brief]: F., 5. September 1914. Hochverehrte Frau Oberin! (160) [Abb.]: Krankenzelte, errichtet durch Mannschaften der freiwilligen Krankenpflege. (161) [Brief]: M., den 15. September 1914. Hochverehrte Frau Oberin! Ihre sehr ergebene Schwester Erika. (161) [Brief]: Schwesternbriefe. D.-A., 4. September 1914. Sehr verehrte liebe Frau Oberin! Schwester Martha. (162) [Abb.]: Beladen eines Lazarettzuges in Frankreich. (163) [Brief]: C. (Frankreich), den 12. September 1914. Liebe Frau Oberin! Schwester Lena. (163) [Brief]: .(Frankreich), den 13. September 1914. Liebe Frau Oberin! Schwester E. (164) [Brief]: Chimay, den 7. September 1914. Meine liebe Schwester Irene! Herzlichen Gruß für Dich und Deine Geschwister von Deiner treuen Hede. (164) [Brief]: Auszug aus "Unterm Roten Kreuz" von Emmy von Rüdgisch, Lahr in Baden 1915. (165) [Brief]: Schwesternbrief. Franziska Rieger. (166) [Abb.]: Russisches Lazarett in Suwalki nach der Einnahme der Stadt durch die Deutschen. (167) [Abb.]: Überführung nichttransportfähiger Verwundeter in das Etappenlazarett zu Nawaruska. (168) [Brief]: Schwesternbriefe. Sch., den 22. August 1914. (168) [Abb.]: Deutsche Sanitätssoldaten in Rußland. (169) [Brief]: Erlebnisse unter russischer Herrschaft. (169) [Brief]: Königsberg, 18. IX. 1914. S.P. (170) [Brief]: Insterburg, den 8. November 1914. Sehr geehrte Frau Oberin! (171) [Brief]: Erlebnisse der Krankenschwester Elli Weinhöfer in russischer Gefangenschaft. (171) [Brief]: Auszug aus einem Briefe der Schwester Jula Delbrück. (173) [Brief]: L. (Östlicher Kriegsschauplatz), den 10. Februar 1915. Sehr verehrte, liebe Frau Oberin! Schwester Helene Adrian. (173) [Brief]: Sehr verehrte, liebe Frau Oberin! Ihre Schwester Sophie. (174) [Brief]: Bericht der Schwester Karla Freiin von Wangenheim aus: "Das Geschlecht der Freiherrn von Wangenheim im Weltkriege". (175) [Brief]: Briefe der Schwester Paula. Maluszyn, den 3. November 1914. Schwester Paula. (175) [Brief]: Redez-Wielki, 20. November 1914. Schwester Paula. (176) [Brief]: Schwesternbrief. Ostrowo, Ende Februar 1915. Mit herzlichen Grüßen Deine Schwester Ch. (176) b) Im Stellungskriege. (177) [Abb.]: Lazarettbaracke in Auvigny. (178) [Brief]: Schwesternbriefe. H. (Etappenlazarett), den 6. Oktober 1914. Liebe verehrte Frau Oberin! Schwester M. (178) [Abb.]: Truppenverbandplatz im Stellungskriege. (179) [Brief]: St.Qu. (westlicher Kriegsschauplatz), Waisenhaus, 27. Januar 1915. Schwester Käte. (180) [Brief]: Bericht des Zugführers Friedrich Engelhardt. (180) [Abb.]: Barackenbau durch Mannschaften eines Transportzuges. (181) [Brief]: Schwesternbriefe. C. (Belgien), Weihnachten 1914. Sehr liebe Frau Oberin! Schwester L.R. (181) [Abb.]: Vor der Kirche in Rethel. (182) [Brief]: C., den 31. Dezember 1914. Liebe Frau Oberin! Schwester Marie. (182) [Abb.]: Weihnachten im Lazarett in Montmedy. (183) [Brief]: (Osten), den 21. März 1915. Sehr verehrte, liebe Frau Oberin! Schwester Emma. (183) [Brief]: Bericht des Delegierten der Seuchenabteilung Spaethe im Generalgouvernement Warschau. (184) [Abb.]: Lazarett bei Reims, im Operationssaal. (185) [Brief]: Bericht des Delegierten bei der Kriegslazarett-Abteilung 51, von Chlapowo-Chlapowski. (185) [Abb.]: Zeltbau durch Mannschaften eines Transportzuges. (186) [Brief]: Bericht des Delegierten beim Kriegslazarettdirektor 57, Grafen Spreti. (186) [Abb.]: Entseuchungsanstalt Blanc-Misseron, der fertiggestellte Warteraum. (187) [Brief]: Schwesternbriefe. L., den 19. April 1915. Liebe Frau Oberin! Ihre stets dankbare Schwester Luise. (187) [Brief]: Galizien, R., den . Liebe Frau Oberin! Seien Sie herzlich gegrüßt von Ihrer Schwester Frieda. (188) [Abb.]: Grab des Sektionsführers der freiwilligen Krankenpflege Erhard in Lille. (189) [Brief]: Przemysl, den 11. Juli 1915. Sehr geehrte Frau Oberin! Seien Sie, sehr verehrte Frau Oberin, sowie alle Schwestern auf das herzlichste gegrüßt von Ihrer sehr ergebenen dankbaren Schwester Käte. (189) [Brief]: P. (östlicher Kriegsschauplatz) Sehr verehrte, liebe Frau Oberin! Mit den herzlichsten Grüßen Ihre ganz ergebene Schwester Hedwig. (190) [Brief]: K. (östl. Kriegsschauplatz), den . Liebe Frau Oberin! Schwester Frieda. (191) [Brief]: (191) [Brief]: Auszug aus dem Bericht des Hessischen Landesvereins vom Roten Kreuz und des Alice-Frauenvereins über ihre gemeinsame Tätigkeit während des Krieges 1914-1918. (192) [Brief]: Die Einrichtung eines solchen Badezuges beschreibt der Kriegsberichterstatter, Hauptmann a.D. Pietsch wie folgt: (192) [Abb.]: In einer feldmäßig hergestellten Entlausungsanstalt. (193) [Brief]: Schlicht und sachlich berichtet im April 1916 der Delegierte bei der Kriegslazarett-Abteilung 123, Bertram: (194) [Abb.]: Krankenzelte im Feldlazarett und Erholungsheim Chateau Belval. (195) [Brief]: Aus dem Bericht des Delegierten von Chlapowo-Chlapowski. (195) [Brief]: Aus der Flandernschlacht des Jahres 1917 berichtet der Etappendelegierte der 4. Armee, daß zu Beginn des Jahres . (195) [Brief]: Schilderung einer Nachtwache in M. Von Schwester Dora Wieland. (196) [Brief]: So heißt es im Bericht des Etappendelegierten der Armeeabteilung C, von Normann: (196) [Abb.]: Schwestern der freiwilligen Krankenpflege erwarten zusammen mit dem Kronprinzen an der Aisnefront die Ankunft des Kaisers. (197) [2 Briefe]: (1)Bericht des Etappendelegierten der 4. Armee, Freiherrn von La Roche-Starkenfels. (2)Der Delegierte bei der Kriegslazarett-Abteilung bayer. 24, Graf von Rechberg-Elkofen, schreibt in seinem Bericht über die Tätigkeit des ihm unterstellten Trupps, es sei . (197) [Brief]: Schwesternbrief. Westen, P., den 26./27. Mai 1916. Sehr verehrte Frau Oberin! Schwester Wilhelmine. (198) [Brief]: Schwesternbriefe. Arbeit im Typhus-Lazarett. (198) [Abb.]: Krankentransport in Lille mit behelfsmäßig eingerichteten Straßenbahnwagen. (199) [Brief]: Silvester und Neujahrsnacht einer Nachtwache im Kriegslazarett. Schwester M.N. (200) [Brief]: Briefe aus dem Lazarett Kloster Bonsecours bei Peruwelz. (200) [Abb.]: Der Kaiser begrüßt Schwestern der freiwilligen Krankenpflege an der Aisnefront. (201) [Brief]: Briefe aus Cambrai. (202) [Abb.]: Sanitätspersonal beobachtet auf Bahnhof Barconcourt feindliche Flieger. (203) [Brief]: Schwesternbriefe. (204) [Brief]: Brief der Schwester Dora vom Februar 1915 aus Moorseele. (204) [Brief]: St. den 13. Februar 1915, Ref.-Feldlazarett. (204) [Abb.]: Feldlazarett in Sedan. (205) [Brief]: St., Reserve-Feldlazarett, den . (205) Nicht nur Schwestern, auch freiwillige Krankenpfleger leisteten in Feldlazaretten wertvolle Dienste. (206) [Brief]: Bericht des freiwilligen Krankenpflegers, Zugführers Gustav Augustin, des bayerischen mobilen Begleitzuges Nr. 8 der 6. Armee. (206) [Abb.]: Operation im Feldlazarett. (207) [2 Briefe]: (1)Bericht des Delegierten der Kriegslazarett-Abteilung 123, Bertram, im April 1916. (2)Bericht des Etappendelegierten der Kriegslazarett-Abteilung 123 von Norman. (208) [Abb.]: Durch Fliegerbombe zerstörtes Soldatenheim. (209) [Briefe]: Schwesternbriefe. (209) [Brief]: (209) [2 Briefe]: (1)Brief aus Bereza-Kartuska, April 1916. (2)S., Pfingsten 1916. Hochverehrte, liebe Frau Oberin! Schwester Toni. (210) [Brief]: Rußland, den 24. Mai 1916. Sehr verehrte, liebe Frau Oberin! Ihre dankbar ergebene Schwester Eugenie. (210) [Abb.]: Einweihung eines Denkmals für Deutsche und Franzosen auf einem Friedhof in St. Quentin. (211) [Brief]: L. (Rußland), den . Liebe Frau Oberin! Ihre dankbare Schwester Luise W. (211) [Abb.]: Militärfriedhof und Kriegslazarett in Laon. (212) [Brief]: Drohobycz, den 11. August 1916. (212) [Abb.]: Verwundetentransport auf Bahnhof Douai während der Arrasschlachten April 1917. (213) [Brief]: Aus Aufzeichnungen der Schwester Jutta Freiin von Wangenheim. (213) [Abb.]: Beerdigung des bei einem Fliegerangriff gefallenen Krankenpflegers Georg Kinner (Transportzug 4). (215) [Brief]: Auszug aus dem Tagebuch der Schwester Fanny von Kurowski. (215) [Abb.]: Zerstörungen durch einen Fliegerangriff im Jahre 1918. (217) [Brief]: Erlebnis der Schwester Martha Farchmin. (218) [Brief]: Aus dem Bericht einer Schwester des Mutterhauses in Düsseldorf. (218) c) In fernen Ländern. (219) Auf dem Balkan. (219) [Brief]: Schwesternbriefe. (220) [Brief]: Brief aus Serbien. (220) [Abb.]: Deutsches und bulgarisches Pflegepersonal im Lazarett Trnowo. (221) [Brief]: Nisch, den 12. Oktober 1916. (221) [Abb.]: Pflegetracht in einem bulgarischen Seuchenlazarett in Uesküb. (222) [Brief]: ., den 12. November 1916. (223) [Brief]: ., den 22. Januar 1917. (223) [Abb.]: Lazarettschiff "Elisabeth" auf der Donau. (224) [Brief]: "Aufzeichnungen über meine Erlebnisse in Makedonien", von Schwester Maria von Studnitz. (224) [Abb.]: Einladen Verwundeter in ein Lazarettschiff (Serbien, Donau). (225) In Vorderasien. (227) [Abb.]: Deutsche Schwestern des Auguste Viktoria-Stiftes am Ölberg in Jerusalem im Gespräch mit Djemal Pascha. (227) [Brief]: Die Hilfsabordnung des Deutschen Roten Kreuzes beim türkischen Heere. (228) [Abb.]: Apotheke des Vereinslazaretts vom Roten Kreuz in Konstantinopel. (229) [Brief]: Schwesternbriefe aus der Türkei. (232) [Brief]: Konstantinopel, den 19. Mai 1917. (232) [Brief]: Damaskus, den 3. Januar 1918. (232) [Abb.]: Der Kaiser im Gespräch mit deutschen Schwestern in Konstantinopel. (233) [Brief]: Konstantinopel, am . Verehrte, liebe Frau Oberin! Ihre dankbare Frieda K. (234) [Brief]: "Meine Reiseerlebnisse und Tätigkeit bei der Irak-Expedition des deutschen Roten Kreuzes Bagdad." Von Richard Burggraf, Mitglied der freiwilligen Sanitätskolonne vom Roten Kreuz in Jena. (235) In den Kolonien. (239) "Die Kriegsarbeit des Deutschen Frauenvereins vom Roten Kreuz für die Kolonien." Von Frau Dr. Lehr. (239) "Aus der Kriegsarbeit des Roten Kreuzes in Deutsch-Südwestafrika." Bericht des Pfarrers H. Siebold über die improvisierte Tätigkeit des Roten Kreuzes in Gibeon und Keetmanshop während des Krieges der Union mit Deutsch-Südwestafrika. Keetmanshop, den 11. Oktober 1915 (240) "Das Rote Kreuz in Ostafrika." Aus einem Vortrag, gehalten von Ihrer Exzellenz Frau Gouverneur Schnee in der Hauptversammlung des Deutschen Frauenvereins vom Roten Kreuz für die Kolonien. (242) 2. Transportdienst. (242) [Abb.]: Verwundete warten auf den Abtransport. (243) [Brief]: Einen allgemeinen Überblick über die Tätigkeit des Personals bei der freiwilligen Krankenpflege im Dienst einer Krankentransport-Abteilung zu Kriegsbeginn gewinnen wir aus nachstehendem Bericht des Delegierten bei der Krankentransportabteilung der 6. Armee, Generalmajors z.D. Fürer von Haimendorf: (244) [Brief]: Bericht des Delegierten bei der Krankentransport-Abteilung der Armee-Abteilung Gaede, Geheimer Hofrat Professor Dr. Fabricius. (244) [Abb.]: Verwundetentransport auf Schleppkähnen in Nordfrankreich. (245) [Abb.]: Französische Verwundete auf dem Transport. (246) [Abb.]: Krankentransportstelle der freiwilligen Krankenpflege. (247) [Brief]: Auszug aus dem Bericht des Delegierten bei der Krankentransport-Abteilung der Armee-Abteilung Strantz, Dr. Grafen von Drechsel. (247) [Brief]: Auszug aus dem Bericht des Delegierten bei der Krankentransport-Abteilung der 4. Armee, von Buch. (247) [Abb.]: Verwundetentransport in Valenciennes (Mannesmannsche Anhänger). (248) [Brief]: Bericht des Sektionsführers Albert Klemm vom 9. badischen Begleittrupp, Etappe der 6. Armee, vom 26.3.1916. (248) [Abb.]: Sanitätskompagnie in Flandern im feindlichen Artilleriefeuer. (249) [Abb.]: Verwundetentransport in Valenciennes. (250) [Brief]: Auszug aus dem Bericht des Etappendelegierten der 2. Armee, von Lindequist, vom Mai 1916. (250) [Brief]: Bericht des Führers der Etappen-Sanitäts-Kraftwagen-Abteilung der 6. Armee, Majors d.Ldw.-Kav. von Haidlen, vom 10.4.1916. (250) [Abb.]: Lazarettschiffe. (251) [Brief]: Berichte von Mitgliedern der freiwilligen Krankenpflege über ihre Tätigkeit im Transportdienst. (251) [Abb.]: Verwundetentransport in Valenciennes. (252) [Abb.]: Abtransport Verwundeter mit Straßenbahnwagen in Cambrai. (253) [Brief]: Bericht des Zugführers von Chrustschoff über einen Verwundetentransport Anfang November 1914. (253) 3. Begleitdienst. (254) a) Verwundeten- und Krankensammelstellen; Verband-, Erfrischungs- und Verpflegungsstellen. (254) [Abb.]: An beiden Händen verwundet. (255) [Abb.]: Gräberpflege durch die freiwillige Krankenpflege in Woippy. (256) [2 Briefe]: (1)Bericht des Delegierten bei der Etappeninspektion der 2. Armee, von Lindequist. (2)Der Delegierte zur besonderen Verwendung beim Etappendelegierten 2, von Diebitsch, berichtet. (256) [Abb.]: Schuhmacherwerkstätte eines Begleitzuges der freiwilligen Krankenpflege. (257) [Abb.]: Mannschaften eines Begleitzuges der freiwilligen Krankenpflege beim Herstellen von Verbandschienen. (258) [Brief]: Schwesternbriefe. M., den 29. August 1914. (258) [Abb.]: Krankensammelstelle auf Bahnhof Douai. (259) [Brief]: Brief aus Galizien. "Rohatyn, den 9. September 1915. (259) [Brief]: Briefe aus Frankreich. (260) [2 Briefe]: (1)M., den 16. September 1914. Liebe Frau Oberin! In Treue Ihre Schwester M. (2)28.9.1914. Schwester Dora. (260) [Brief]: St.S., den 3. Oktober 1914. Hochverehrte Frau Oberin! Schwester M. und L. (260) [Abb.]: Kinder im Etappengebiet, von Schwestern eines Lazarettzuges verpflegt. (261) [Brief]: Grodno, den 14. Oktober 1915. (261) [Brief]: Sarkuny, den 20. Oktober 1916. Schwester Jula Delbrück. (262) [Abb.]: Labung von Verwundeten vor dem Abtransport in einem Lazarettzuge. (263) [Brief]: Gent, den 9. November 1914. Schwester Dora. (263) [Brief]: Gent, den 14.11.1914. Schwester Mary. (263) [Brief]: Gnesen, den 16. November 1914. Schwester Bertha. (264) b) Lazarettzüge und Lazarettschiffe. (265) [Abb.]: Lazarettzug O3 Großherzogin von Hessen, Apotheke. (265) [Brief]: Auszug aus: Vereinslazarettzüge des Zentralkomitees vom Roten Kreuz, von Professor A. Kayserling, Berlin. (266) [Abb.]: Lazarettzug O3 Großherzogin von Hessen, Weißzeugvorräte. (267) [Brief]: Auszug aus einem Bericht des Herrn Wilhelm Weicher, damaligen Rechnungsführers des Vereinslazarettzuges "Kronprinzessin Cecilie" (Vlz. L.) (267) [Abb.]: Vereinslazarettzug D2 Siemensstadt, Offizierkrankenwagen. (269) [Abb.]: Vereinslazarettzug B IV Julius von Waldhausen des Zweigvereins vom Roten Kreuz Essen, Operationswagen. (270) [Brief]: auszüge aus Berichten über die Fahrten des württembergischen Lazarettzuges H. (270) [Abb.]: Vereinslazarettzug Q2 Hamburg und Posen. (271) [Brief]: Auszug aus einem Vortrag des leitenden Arztes des Vereinslazarettzuges S 3 "von Hindenburg", Dr. Landsberg. (272) [Abb.]: Schlepper, von Mannschaften der freiwilligen Krankenpflege zu Lazarettschiffen umgewandelt. (273) [Brief]: Auszug aus: "Ein Verwundetentransport mit einem außerordentlichen Hilfslazarettzug" (274) [2 Abb.]: (1)Vereinslazarettzug D2 Siemensstadt, Krankenwagen. (2)Vereinslazarettzug D 2 Siemensstadt, Verbandwagen. (275) [Brief]: Bericht einer Schwester des Clementinenhauses in Hannover. (276) [2 Abb.]: (1)Vereinslazarettzug D2 Siemensstadt, Verbandkiepen und Sterilisierapparat im Verbandwagen. (2)Vereinslazarettzug D2 Siemensstadt, Magazinwagen. (277) [Brief]: Auszug aus dem Delegiertenbericht des Atappendelegierten der 2. Armee, Fürsten Castell Castell. (278) [Brief]: Auszug aus "Die Tätigkeit der freiwilligen Krankenpflege in Elsaß-Lothringen im ersten Kriegsjahre". (278) [Abb.]: Einladen von Verwundeten in einen zum Lazarettschiff umgewandelten Lastkahn an der Westfront. (279) 4. Fürsorgedienst. (279) a) Soldatenheime, Soldaten- und Schwestern-Erholungsheime. (279) [Abb.]: Soldatenheim Trilon (Nordfrankreich) des Vaterländischen Frauen-Vereins Posen. (280) [Brief]: Sehr eindrucksvoll veranschaulicht ein Vortrag der Gattin des Regierungspräsidenten Gramsch aus Königsberg in Preußen über die "Tätigkeit der Vaterländischen Frauen-Vereine in den Soldatenheimen", wie die Errichtung und der wirtschaftliche Betrieb in den Heimen vor sich ging: (280) [Abb.]: Soldatenheim Conflans. (281) [Abb.]: Soldatenheim in Blankenberghe. (282) [Abb.]: Andacht im Soldatenheim. (283) [Brief]: Auszug aus "Bericht eines Frontsoldaten über das Soldatenheim in Warschau" von Kanonier Anton Kaup. (283) [Abb.]: Eisenbahner- und Soldatenheim in Brüssel, Lesezimmer. (284) [Abb.]: Soldatenheim Dunje des Zweigvereins Neidenburg vom Roten Kreuz in Mazedonien. (285) [Brief]: Brief der Leiterin des Soldatenheimes Oesel. (Aus einem Vortrag der Gattin des Regierungspräsidenten Gramsch.) (285) [Abb.]: Garten des Erholungsheims in Rostow am Don. (286) [Abb.]: Krankenbaracken eines Genesungsheimes an der Westfront. (287) [Brief]: Auszug aus dem "Bericht über die Tätigkeit der freiwilligen Krankenpfleger des 1. Zuges im Begleittrupp der Krankentransport-Abteilung der 4. Armee in der Leichtkrankenabteilung Kloster St. Andreas-Lophem". Zugführer Max Niehaus. (287) [Abb.]: Sonnenbad in einem Erholungsheim an der Westfront. (288) [Abb.]: In einem Erholungsheim des Marinekorps. (289) [Brief]: "Erinnerungen aus dem Offiziersgenesungsheim Joeuf von 1916 bis 1918" von Schwester Julie von Goßler (Auszug). (289) [Abb.]: Krankenzelte in einem Erholungsheim an der Westfront. (290) [Abb.]: Fürsorge für die Einwohner des besetzten Gebietes, Schutzpockenimpfung in Wilna. (291) [Abb.]: Vereinslazarettzug R1 des Vereins der Schlesischen Malteserritter, Speisung bettelnder Kinder an der Ostfront. (292) [Brief]: Auszug aus dem Bericht des Etappendelegierten der 4. Armee. (292) [2 Briefe]: (1)Auszug aus dem Bericht des Delegierten des Liebesgabendepots der 8. Armee. (2)Im Schwestern-Erholungsheim der .Armee. Osten. (293) b) Liebesgaben- und Depotdienst. (293) [Abb.]: Liebesgabenversandstelle auf dem Hauptbahnhof in Hamburg. (294) [Abb.]: Sammelstelle vom Roten Kreuz in Düsseldorf. (295) [Abb.]: Verladen von Sammelanforderungen in Posen. (296) [Brief]: Auszug aus dem Tätigkeitsbericht des Delegierten beim Etappendepottrupp der 9. Armee, Dr. Reier. (296) [Abb.]: Etappendepot der freiwilligen Krankenpflege. (297) [Abb.]: Ausladen von Liebesgaben auf dem Bahnhof von Bialystok. (298) [Brief]: Auszug aus dem "Bericht über die Tätigkeit des Liebesgabendepots Generalgouvernement Warschau seit seiner Errichtung bis zum Juni 1916", Delegierter Michaelis. (298) [Abb.]: Zelt für Liebesgaben am Bahnhof Bialystok. (299) [Abb.]: Liebesgabendepot Warschau, Leihbücherei. (300) [Brief]: Auszug aus dem Bericht des Delegierten beim Liebesgabendepot der 9. Armee, Dr. Reier. (300) [Abb.]: Liebesgabendepot Warschau, Leihbücherei. (301) [Abb.]: Liebesgabendepot Warschau, Leihbücherei. (302) [Brief]: Über die Erlebnisse auf dem Transport nach Ostpreußen schreibt Amtsgerichtsrat Dr. Paul Liebmann wie folgt: (302) [Abb.]: Liebesgabendepot Warschau, Speicherräume. (303) [Abb.]: Liebesgabendepot Warschau, Speicherräume. (305) [Register]: Der Provinzialverein der Provinz Schleswig-Holstein entsandte vom August 1914 bis zum April 1919 an Liebesgaben 1206 Eisenbahnwagen und 1300 Stückgutsendungen, und zwar: (305) [Abb.]: Soldatenheim in Blankenberghe, Bücherei. (307) [Brief]: Auszug aus dem Bericht des Delegierten beim Liebesgabendepot der 8. Armee. Lesehallen für Armee und Marine. (307) [Abb.]: Fürsorge für die Front, Feldbuchhandlung und Lesehalle in Wolhynien. (308) [Brief]: Auszug aus dem Bericht des Delegierten beim Liebesgabendepot der Etappeninspektion der 3. Armee. (308) [Abb.]: Bücherausgabe an der Front. (309) [Brief]: Auszug aus dem Tätigkeitsbericht des Provinzialvereins vom Roten Kreuz für die Provinz Westfalen über die Kriegstätigkeit vom 1. August 1914 bis 31. März 1921. Verteilung von Lesestoff im Felde und in den Lazaretten. (309) [3 Briefe]: (1)Auszug aus dem Bericht über die "Kriegstätigkeit des Badischen Roten Kreuzes, 1914-1919". (2)Auszug aus dem Bericht des Mobilmachungsausschusses vom Roten Kreuz für die Provinz Sachsen. (3)Auszug aus "Die Kriegsarbeit des Württembergischen Roten Kreuzes" von Theodor Bickes. (310) [Abb.]: Bücherkiste des Marineheims. (311) [2 Briefe]: (1)Auszug aus dem Bericht des Roten Kreuzes zu Jena. E. v. E., Generalleutnant und Kommandeur der x.ten Reservedivision. (2)Ein anderes, uns vom Kommandeur des Reserve-Regiments, welches vorwiegend die Bücherei benutzt, zugegangenes Schreiben lautet: (311) [Abb.]: Kriegsfrauenhilfe in Duisburg, Ausgabe von Heimarbeit. (312) [Brief]: "Auf besondere Anregung Ihrer Majestät der Kaiserin hat das Zentralkomitee vom Roten Kreuz in Übereinstimmung mit den Wünschen des Kriegsministeriums einen Kriegsausschuß für warme Unterkleidung eingesetzt, mit dessen Leitung das Mitglied des Zentralkomitees, Geheimrat Professor Dr. Pannwitz, betraut ist. Die Aufgabe des Kriegsausschusses lautet: (312) [Abb.]: Der erste Tag der Reichswollwoche in Berlin. (313) [Abb.]: Vaterländischer Frauen-Verein in Sigmaringen, Vorbereitung von Heimarbeiten. (315) [Brief]: Über die Leistungen der Wollversorgung finden sich in dem schon wiederholt angeführten Bericht des Kriegsausschusses nachstehende Angaben: (316) IV. Die freiwillige Krankenpflege in der Heimat. (317) [Abb.]: Verwundete Franzosen auf der Fahrt. (318) 1. Begleit- und Transportdienst. (318) a) Verband- und Erfrischungsstellen; Verpflegungs-, Übernachtungs- und Krankensammelstellen. (318) [Brief]: "Die Verband- und Erfrischungsstelle vom Roten Kreuz in Königsberg i.Pr. (Produktenbahnhof)." Vortrag von Frau Margarete Samter. (Auszug). (319) [Abb.]: Übernachtungsstation des Roten Kreuzes in Hamburg. (321) [Abb.]: Verband- und Erfrischungsstelle des Zweigvereins Chemnitz vom Roten Kreuz auf dem Hauptbahnhof in Chemnitz. (322) [Brief]: Auszug aus einem Bericht über die Tätigkeit des Kölner Roten Kreuzes vom November 1914. (322) [Abb.]: Erfrischung Schwerverwundeter in Braunschweig. (323) [Brief]: Auszug aus dem Bericht des Liniendelegierten Karlsruhe, Herrn Fabrikanten Himmelheber. (323) [Brief]: Auszug aus dem Bericht über "Die Tätigkeit der freiwilligen Krankenpflege in Elsaß-Lothringen im ersten Kriegsjahre". "Bahnhofserfrischungsstellen". (324) [Abb.]: Verbandwechsel auf dem Verbandplatz am Soesttor des Ortsvereins vom Roten Kreuz Lippstadt. (325) [Brief]: Auszug aus dem Bericht von Frau M. Model über die Tätigkeit des Roten Kreuzes in Thorn. (325) [Abb.]: Übernachtungsräume des Roten Kreuzes auf dem Hauptbahnhof Mainz. (327) b) Abtransport in die Lazarette. (327) [Brief]: Auszug aus dem Bericht des Badischen Landesvereins vom Roten Kreuz. 1914-1918. (328) [Abb.]: Ankunft Verwundeter auf dem Venloer Bahnhof in Hamburg. (329) [Brief]: Auszug aus dem Bericht des Delegierten, Kommerzienrats B. Knoblauch, Berlin. (329) [Brief]: Auszug aus dem "Bericht über die in Dresden bestehenden Einrichtungen zur Beförderung der in Lazarett- und Krankenzügen eintreffenden Verwundeten und Kranken in die Lazarette" des Reservelazarettdelegierten, Generalmajors a.D. Freiherrn von dem Bussche-Ippenburg. (330) [Abb.]: Schnee-Kippkarren für Verwundetentransport eingerichtet. (331) [Brief]: Auszug aus dem Bericht über die Tätigkeit des Aachener Roten Kreuzes. (331) [Brief]: Sanitätskolonne vom Roten Kreuz Marggrabowa. Aus dem "Bericht über die Tätigkeit der Organisation vom Roten Kreuz in der Provinz Ostpreußen während des Weltkrieges 1914 bis 1919". (331) [Abb.]: Fahrgestell für Krankentragen zum Verwundetentransport. (332) [Abb.]: Ausladen eines Lazarettzuges in der neuen Zollhalle München. (333) [Abb.]: Sanitätsauto für acht liegende und sechzehn sitzende Kranke, Spende der Frau Konsul Flora Fränkel, Berlin. (334) 2. Pflegedienst. (334) [Abb.]: Vereinslazarett Vilshofen in Bayern, Arztvisite. (335) [Abb.]: Vereinslazarett Siemensstadt. (336) [Brief]: Drei Monate Arbeit im Vereinslazarett Kaiserpalast Straßburg i. Els. Dr. Steidl, Arzt am Kaiserlazarett. (336) [Abb.]: Vereinslazarett Siemensstadt, Krankensaal mit 140 Betten. (337) [Abb.]: Vereinslazarett Siemensstadt, Elektrische Küche. (338) [Brief]: Auszug aus dem Bericht des Reservelazarett-Delegierten, Kommerzienrat B. Knoblauch. (Vom Juli 1920). (338) [Abb.]: Vereinslazarett Siemensstadt, Röntgenzimmer. (339) [Abb.]: Vereinslazarett Siemensstadt, Tagesraum. (340) [Brief]: Auszug aus einem Bericht über "Die Tätigkeit des Vaterländischen Frauen-Vereins vom Roten Kreuz Ortsgruppe Siegburg während des Krieges". Von Frau Clara Hansen. (340) [2 Abb.]: (1), (2)Vereinslazarett Siemensstadt, Ausladerampe mit Vereinslazarettzug D 2 Siemensstadt. (341) [Brief]: Auszug aus einem Bericht des Dr. lange-Hermstädt über das Seuchenlazarett Karlsruhe. (342) [Abb.]: Aus einem Vereinslazarett vom Roten kreuz in Braunschweig. (343) [Abb.]: Vereinslazarett Siemensstadt, Ankunft eines Verwundeten-Transportes. (344) [Zeitungsartikel]: Wie ein neutraler Ausländer, durch den Widerstreit der Meinungen, über die Organisation der deutschen Lazarette und über die Behandlung verwundeter feindlicher Gefangener urteilt, zeigt nachtstehender Artikel der "Basler Nachrichten" von Dr. rer.pol. A. Erb aus Bern, der im Oktober 1914 zusammen mit mehreren anderen Schweizer Bürgern die deutschen Lazarette in Freiburg besuchte: (344) [Abb.]: Weihnachtsfeier in einem Vereinslazarett des Vaterländischen Frauen-Vereins Lichtenberg. (345) [Abb.]: Vereinslazarett Heide in Holstein, Speiseraum. (346) 3. Fürsorge. (346) [Abb.]: Vereinslazarett des Vaterländischen Frauen-Vereins Forst i.d. Lausitz, Tagesraum. (347) a) Fürsorge für Verwundete und Kriegsbeschädigte. (347) [Abb.]: Verwundetenfürsorge, Verwundete auf einer Spazierfahrt. (348) [Abb.]: Verwundetenfürsorge, Beim Ringspiel. (349) [Brief]: Auszug aus dem "Bericht über die Tätigkeit der Kriegsstelle der Kaiser-Wilhelms-Universität Straßburg". (349) [Abb.]: Verwundetenfürsorge, Lazarettpfleglinge bei der Gartenarbeit im Vereinslazarett Gummersbach. (350) [Abb.]: Verwundetenfürsorge, Beschäftigung mit Korbflechten. (351) [Brief]: Auszug aus "Rotes Kreuz Stadt Posen (Mobilmachungsausschuß) 1915-1916". Fürsorge für Lazarettinsassen. Unterhaltungsspiele. (351) [Abb.]: Verwundetenfürsorge, Ausstellung von Handarbeiten der Verwundeten. (352) [Brief]: Auszug aus dem "Bericht über die Unterrichtsveranstaltungen für Offiziere und Mannschaften im Bezirk des Reservelazarettdelegierten F. Schlecker, Charlottenburg". (352) [2 Briefe]: (1)Bericht des Roten Kreuzes in Jena. (2)Der folgende Bericht des Württembergischen Landesvereins vom Roten Kreuz zeigt, wie eine derartige Rechtsauskunftsstelle aus dem Bedürfnis heraus entstanden ist: (354) [Abb.]: Kriegsbeschädigtenfürsorge, Kriegsbeschädigte bei der Gartenarbeit in der Lazarettschule Hannover. (355) [Brief]: Auszug aus "Das Rote Kreuz in Jena vom 1.8.1915 bis 31. Dezember 1916" (355) [Brief]: Auszug aus dem Bericht des Reservelazarett-Delegierten im Bezirk des Lazarettdirektors Köpenick-Berlin, Herrn Lüdke. (355) [Abb.]: Kriegsbeschädigtenfürsorge, Kriegsbeschädigte bei der Herstellung von Prothesen in der Lazarettschule in Hannover. (356) [Brief]: Auszug aus "Das Rote Kreuz von Berlin im Weltkriege 1914 bis 1919" (356) [Brief]: Auszug aus dem Bericht des Hessischen Landesvereins vom Roten Kreuz, Teilbericht der Abteilung für Unterricht und berufliche Fürsorge für Kriegsbeschädigte. (356) [Abb.]: Verwundeten-Fürsorge, Reservelazarett Bielefeld, Maschinenschreiben. (357) [Abb.]: Kriegsbeschädigtenfürsorge, Beschäftigung Kriegsbeschädigter in einem landwirtschaftlichen Betriebe. (358) [Brief]: Auszug aus einem Bericht des Direktors Dr. Teichert. Kurse für Kriegsbeschädigte an der Milchwirtschaftlichen Lehr- und Forschungsanstalt Wangen im Allgäu. (358) [Abb.]: Kriegsbeschädigtenfürsorge, Kriegsbeschädigte bei der Lazarettbeschäftigung im Helenenstift Altona. (359) [Abb.]: Verwundeten-Fürsorge, Reservelazarett Bielefeld, Technische Rund- und Kunstschrift. (360) [Brief]: Auszug aus "Das Rote Kreuz Stadt Posten 1915/1916" Fürsorge für Kriegsbeschädigte. (361) [Abb.]: Kriegsbeschädigtenfürsorge, Kriegsblinde mit Führerhunden. (362) b) Fürsorge für Urlauber. (363) [Brief]: Auszug aus "Kriegstätigkeit des Badischen Landesvereins vom Roten Kreuz 1914-1919" (363) c) Fürsorge für Kriegsgefangene. (364) [Abb.]: I.M. die Kaiserin Auguste Viktoria in Saßnitz die Einfahrt eines Lazarettschiffes erwartend. (365) [Brief]: Auszug aus einem Bericht des Territorialdelegierten für das Königreich Württemberg. Juni 1915. (365) [Abb.]: Empfang von Austauschverwundeten in Hamburg. (367) [Brief]: Auszug aus dem "Bericht über die Tätigkeit des Hamburgischen Landesvereins vom Roten Kreuz im Zusammenwirken mit dem Vaterländischen Frauen-Hilfsverein zu Hamburg, der Genossenschaft freiwilliger Krankenpfleger im Kriege vom Roten Kreuz, Verband Hamburg, und der Hamburger Kolonne vom Roten Kreuz für das Kriegsjahr 1916" (367) [Brief]: Bericht über die Tätigkeit des Ausschusses für Deutsche Kriegsgefangene der Vereine vom Roten Kreuz, Aachen. (368) [Brief]: Auszug aus "Skizzen aus russischer Kriegsgefangenen-Fürsorgearbeit von Oberin Elisabeth von Gagern". (369) [Brief]: Auszug aus einem Bericht der Schwester Anne-Marie Wenzel über ihre Tätigkeit in der Kriegsgefangenenfürsorge in Rußland. (372) [Brief]: Auszug aus "Die Vereine vom Roten Kreuz Aachen-Stadt im Weltkriege 1914/1915" (374) [Brief]: Auszug aus dem Bericht des Reservelazarettdelegierten für Oberbaden, B. Welsch. (374) [Abb.]: Der Großherzog von Baden im Gespräch mit Austauschgefangenen. (375) [Brief]: Auszug aus "Kriegstätigkeit des Badischen Landesvereins vom Roten Kreuz 1914 bis 1919" (375) d) Fürsorge für Flüchtlinge und Vertriebene. (377) [Brief]: Auszug aus "Die Kriegstätigkeit der Vaterländischen Frauen-Vereine in Ostpreußen". (377) [Abb.]: Flüchtlingsfürsorge, Unterbringung ostpreußischer Flüchtlinge im Landgestüt zu Braunsberg i. Ostpr. (379) [Brief]: Auszug aus "Die Fürsorge des Badischen Roten Kreuzes für die aus Frankreich geflohenen Deutschen". (379) [Abb.]: Flüchtlingsfürsorge, Unterbringung ostpreußischer Flüchtlinge im Landgestüt Braunsberg i. Ostpr. (381) [Brief]: Auszug aus dem "Bericht der Jugendhilfe vom Roten Kreuz". (381) [Brief]: Auszug aus "Das Zentralkomitee der Deutschen Vereine vom Roten Kreuz und die Rückwandererhilfe". (384) e) Fürsorge für Angehörige und Hinterbliebene von Kriegsteilnehmern. (385) [Abb.]: Fürsorge für Angehörige von Kriegsteilnehmern, Säuglingsfürsorgestelle des Vaterländischen Frauen-Vereins Hannover-Stadt. (385) [Brief]: Auszug aus "Der bayerische Frauenverein vom Roten Kreuz im Kriege 1914 bis 1919". (386) [Brief]: Die Friedensarbeit des Frauenvereins während des 4. Kriegsjahres. (387) [Abb.]: Kriegskomitee vom Roten Kreuz Wiesbaden, Kleider- und Möbel-Sammelstelle. (387) [Brief]: Auszug aus dem "Bericht über die Tätigkeit des Mecklenburgischen Marien-Frauen-Vereins vom Roten Kreuz während des Krieges 1914-1919", bearbeitet von Gymnasial-Oberlehrer Karl Reuter. Abteilung Landaufenthalt für Stadtkinder. (388) [Abb.]: Kriegswaisenhaus des Zentralkomitees vom Roten Kreuz in Saasa bei Eisenberg, Sachsen-Altenburg, bei der Morgenwäsche. (389) [Brief]: Auszug aus dem Bericht über "Die Kriegstätigkeit des Badischen Frauenvereins. 1914-1919". Kinder- und Säuglingsfürsorge. (390) [Brief]: Auszug aus "Kriegstätigkeit des Badischen Landesvereins vom Roten Kreuz 1914-1919". Kriegswohlfahrtspflege. (390) [Abb.]: Fürsorge für Angehörige von Kriegsteilnehmern, Städtische Mütterberatungsstelle Duisburg. (391) [Brief]: Auszug aus dem "Bericht über Entstehung und Tätigkeit des Kriegsausschusses für warme Unterkleidung". Die Tätigkeit der Wollkommission vom 1.10.1915 bis 31.12.1917. (392) [Brief]: Auszug aus "Das Rote Kreuz in Jena" Kriegsjahr 1914/15. (393) [Brief]: Auszug aus dem Bericht "Rotes Kreuz Stadt Posen (Mobilmachungsausschuß) 1915/1916". Volksernährung. Gulaschkanonen und Kriegsküche. (394) [Brief]: Auszug aus "Kriegs-Chronik des Württembergischen Landesvereins vom Roten Kreuz. Bezirk Heilbronn". Unterstützung der Familien von Ausmarschierten. (394) [Brief]: Auszug aus dem "Bericht des Mobilmachungsausschusses vom Roten Kreuz für die Provinz Sachsen vom August 1914 bis 25. Juni 1919" (395) [Abb.]: Schwesternerholungsheim des Zentralkomitees vom Roten Kreuz in Saasa bei Eisenberg, Sachsen-Altenburg, Schwesternzimmer. (396) [Zeitungsartikel]: Hinweis in dem Zentralorgan "Das Rote Kreuz" vom 20. April 1919: (396) f) Fürsorge für Angehörige der freiwilligen Krankenpflege. (397) [Abb.]: Eleonoren-Haus, das neue Schwesternheim des Alice-Frauenvereins vom Roten Kreuz Darmstadt. (397) [Brief]: Bericht vom Geheimrat Dr. Kahl nach Abschluß der Reise zum Besuch der Lazarette von Köln aus nach Gent, Thourout, Roulers, Iseghem, Lille mit Séclin, Douai mit Montigny, Cambrai mit Le Cateau, St. Quentin, Rethel, Sedan und Stenay. (397) [Abb.]: Schwesternerholungsheim Anschar-Strandhaus bei Heiligenhafen. (398) [Brief]: In diesen vertrauensvollen Aussprachen wurden alle Sorgen und Wünsche der Schwestern angehört und konnten meist auch gleich berücksichtigt werden. Denn im Grunde genommen waren es nur kleine Sorgen, und so konnte die Kommission nach ihrer Rückkehr auch berichten: (398) [Abb.]: Eleonoren-Haus, das neue Schwesternheim des Alice-Frauenvereins vom Roten Kreuz Darmstadt. (399) [Zeitschriftenartikel]: Auszug aus dem Artikel in "Das Rote Kreuz", Jahrgang 1918. (399) [Abb.]: Schwesternheim in Saasa bei Eisenberg. (400) [Abb.]: Schwesternheim in Saasa bei Eisenberg. (401) [Abb.]: Agnesheim, Schwesternheim des Vaterländischen Frauen-Vereins vom Roten Kreuz in Liebenstein. (402) [Abb.]: Schwestern-Kriegsheim des Vaterländischen Frauen-Vereins, Hauptvereins in Berlin, Tiergartenstraße. (403) V. Demobilmachung. (405) [2 Briefe]: (1)Ihren Majestäten dem Kaiser und der Kaiserin. Schloß Graf Bentinck, Amerongen (Holland). General von der Pfuel. Gräfin von der Groeben. (2)Exzellenz von Pfuel. Ihnen und Gräfin Groeben unsere herzlichsten Grüße. Auguste Viktoria. (406) [Brief]: Wir glauben diesem Buche keinen würdigeren und besseren Abschluß geben zu können als mit dem Worten, die General von Pfuel auf jenem denkwürdigen Abschiedsfest von Versammelten zurief. Sie waren ein Dank für das im Kriege Geleistete, sie waren zugleich ein Hinweis auf die neuen umfangreichen und schweren Aufgaben des kommenden Friedens: (407) Anlagen. ([409]) Anlage 1 Die Organisationen vom Roten Kreuz im Deutschen Reich. (410) [Register]: Landes-(Männer)-Vereine vom Roten Kreuz. (410) [Register]: Landes-Frauen-Vereine vom Roten Kreuz. (411) [Tabelle]: Anlage 2 Die Delegierten in der Etappe. (412) [Tabelle]: Anlage 3 Die Territorial- und Korpsbezirksdelegierten der freiwilligen Krankenpflege sowie die Delegierten zur besonderen Verwendung bei den Territorialdelegierten. (420) [Tabelle]: Anlage 4 Die Delegierten in den Reservelazaretten. (425) [Tabelle]: Anlage 5 Die Delegierten in den Festungslazaretten. (437) [Tabelle]: Anlage 6 Die Delegierten bei den Linienkommandanturen. (438) [Tabelle]: Anlage 7 Die Delegierten bei den Abnahmestellen. (440) Anlage 8 Die Delegierten bei der Marine. (442) I. Im Heimatsgebiet. II. Etappengebiet. (442) [Tabelle]: Anlage 9 Die während des Krieges aufgestellten Vereinslazarettzüge. (443) Anlage 10 Die Persönlichkeiten, die bei der Dienststelle des Kaiserlichen Kommissars und Militär-Inspekteurs der freiwilligen Krankenpflege im Großen Hauptquartier tätig waren. (448) Anlage 11 Die Persönlichkeiten, die zunächst bei der Dienststelle des Kaiserl. Kommissars, später bei der des Stellvertretenden Militär-Inspekteurs der freiwilligen Krankenpflege tätig waren. (449) Beirat. Leitung des Büros. (449) Ehrenamtlich b.d. Dienststelle tätige Personen. (450) Zentraldepot für Liebesgaben des Stellv. Milit.-Inspekteurs. Delegierte z. bes. Verwendung d. Stellv. Milit.-Inspekteurs. (451) Die Persönlichkeiten, die bei der Dienststelle des Generaldelegierten beim Oberbefehlshaber Ost tätig waren. (452) [Karte]: Operationsgebiet. Etappengebiet. Generalgouvernement. Heimatsgebiet. (453) Die Bilder wurden freundlichst zur Verfügung gestellt vom: ([uncounted]) Einband ([uncounted]) Einband ([uncounted])
In the present essay, I will examine the traces of coexistence between the Muslim and Christian world in architecture and literature, using the examples of the mezquita, or 'mosque', and the most important novel of Spain, Don Quixote of la Mancha (1605;1615) by Miguel de Cervantes Saavedra. This study incorporates an interdisciplinary approach that utilizes historical, literary, and architectural methods to explain the dual function of the margin— its architectural function in the Mosque and its narrative function as used in specific chapters from Cervantes's novel. Furthermore, I will show how the architectural margin of the wall of the mosque was familiar to Cervantes's readers who lived in Spain and this familiarity allows Cervantes to exploit the metaphorical meaning of the literary margin as architectural margin. A metaphor establishes an equivalency between a pair of images; the best-known example of which belongs to Ezra Pound, the founding leader of Imagism (1912-1923). This is a school of poetry that endorsed clarity of expression and simplicity through the use of precise visual imagery. The best known metaphor is Pound's own, in which faces are compared with petals in the poem, "In a Station of the Metro": The apparition of these faces in the crowd: Petals on a wet, black bough. Through his architectural and literary metaphor, Cervantes covertly expresses his personal beliefs about multiculturalism that could not be directly expressed for fear of censorship by the Inquisition. ; Winner of the 2020 Friends of the Kreitzberg Library Award for Outstanding Research in the Senior Arts/Humanities category. ; In the Margins of Literary and Architectural Discourse: A Comparison of Arabic Commentary in Cervantes's Don Quixote and Moorish Architectural Inscription Pablo Picasso: Don Quixote, August 10, 1955. Internet: Public Domain Alexandra Parent SP 415: Seminar on Don Quixote Professor Stallings-Ward 28 February 2020 1 Introduction The history of the Iberian Peninsula is a rich one, filled with influences from the entire European and Asian continents over time. When we think about Spain, there is one defining factor that distinguishes her from the rest of Europe: the presence of racial, ethnic and religious influence from Africa, and, resulting therefrom, a unique moment in world history: the confluence of three major world religions in one geographical place. Christianity, Judaism, and Islam once flourished side by side in mutual tolerance and economic interdependence in the Andalusian region of southern Spain, known as 'Al-Andalus,' in the High Middle Ages. Tolerance of others who are different, as Maria Rosa Menocal points out, is the underpinning of this unique historical coincidence and the essential component for the development of science, philosophy, medicine, urbanization, and hence trade and commercial prosperity.1 The Jews and Christians of Muslim Andalusia flourished economically and culturally under the Umayyad, whose dynasty (661-750) was transplanted from Damascus to Cordoba by Abd al-Rahman (756- 1031) after a civil war between two rival Caliphates. These three religions borrowed language and architecture from one another leaving traces of their coexistence, not surprisingly, within the architecture and literature of Spain. In the present essay, I will examine the traces of coexistence between the Muslim and Christian world in architecture and literature, using the examples of the mezquita, or 'mosque', and the most important novel of Spain, Don Quixote of la Mancha (1605;1615) by Miguel de Cervantes Saavedra. This study incorporates an interdisciplinary approach that utilizes historical, literary, and architectural methods to explain the dual function of the margin— its architectural function in the Mosque and its narrative function as used in specific chapters from Cervantes's 1 Menocal, The Ornament of the World. 2 novel. Furthermore, I will show how the architectural margin of the wall of the mosque was familiar to Cervantes's readers who lived in Spain and this familiarity allows Cervantes to exploit the metaphorical meaning of the literary margin as architectural margin. A metaphor establishes an equivalency between a pair of images; the best-known example of which belongs to Ezra Pound, the founding leader of Imagism (1912-1923). This is a school of poetry that endorsed clarity of expression and simplicity through the use of precise visual imagery. The best- known metaphor is Pound's own, in which faces are compared with petals in the poem, "In a Station of the Metro": The apparition of these faces in the crowd: Petals on a wet, black bough.2 Through his architectural and literary metaphor, Cervantes covertly expresses his personal beliefs about multiculturalism that could not be directly expressed for fear of censorship by the Inquisition. My essay is divided in three sections. In the first section, I will present a historical overview of Muslim presence in the Iberian Peninsula. In the second section, I present a survey of Muslim Architecture in Andalusia based on the results of a photographic study of architecture I did while visiting Spain during study abroad. I survey the presence of Muslim architecture found throughout Andalusia, placing particular emphasis on the function of the margin in the design of the walls of the mosque reserved for the calligraphy that features citations of scripture from the Holy Koran. The margin, although small in size compared to the rest of the entire structure of the mosque, is as I will show, actually the most important part of the mosque. In the third section of my essay, I analyze the literary margin treated in the episode of the lost manuscript in Volume I: Chapters Eight and Nine of Cervantes's Don Quixote. I will look at 2 Judith Stallings-Ward, Gerardo Diego´s Creation Myth of Music: Fábula de Equis y Zeda. London: Routledge, 2020, 175. 3 the coexistence of the Christian and Arab writers in Cervantes's Don Quixote. The collaboration between Cervantes and Cide Hamete Benengeli allows Cervantes to establish a metaphor between the architectural margin of the mosque and the literary margin of the manuscript as the place for covertly expressing his esteem for multiculturalism and his condemnation of the expulsion of the Moors by national decree; a ploy he uses to escape censorship by the Inquisition. The play with spatial perspective (margin vs center) and the severance of the manuscript (with the lost section recovered in the market of Toledo) establishes the architectural and narrative metaphor that recalls the physical and cultural coexistence between Muslims and Christians valued by Cervantes. In addition, I examine how Cervantes extends this metaphor to also evoke the rupture of that coexistence through expulsion of the Moors, which Cervantes believed broke the backbone of the country. Part I: Historical Overview of Muslim Presence in the Iberian Peninsula The invasion of the Iberian Peninsula began with one young man named Abd Al- Rahman, the son of the Arab family ruling Damascus in the east—the Umayyads. However, during a civil war, his family was massacred, and his escape left him the sole survivor. He fled through North Africa into Cordoba where he began to establish himself as the Caliph, or ruler.3 After the Visigoth monarchy fell, Muslim control dominated the Iberian Peninsula. From 711 through 1492, Islamic society had a long and profound presence on shaping Spanish culture until the Christian kings unified the country. By 716, almost all of Iberia, with the exception of the far northwest and mountainous regions, was under Muslim control and the province was name 'Al- Andalus'. By naming the country in this manner, it directly opposes the 'Hispania' title that the 3 BBC Worldwide Learning, The Moorish South: Art in Muslim and Christian Spain from 711-1492. 4 Romans gave the peninsula, foreshadowing the enmity between the religions of Islam and Christianity.4 Abd Al-Rahman sought to recreate his cultural roots here in Iberia. The peninsula was dominated by the Umayyad dynasty, who had no affiliation to the eastern Muslim dynasties at the time, and were met with little to no resistance from the small groups of Christians still living in the peninsula. As demonstrated in Figure 1, the conquering forces came through Northern Africa and thus were also comprised of Berber forces from that region. By 741, there were approximately 12,000 Berber forces, 18,000 Arabs, and 7,000 Syrians entering through the Southern tip of the peninsula. This totaled anywhere from 4,000,000 to 8,000,000 living in the Iberian Peninsula at the time.5 6 Islam and Christianity under Islamic Rule By the mid eighth century, the population of Iberia had grown exponentially and became more diverse both racially and religiously. Although Muslim forces had conquered what remained of the Visigoth territories and established themselves as the dominant, ruling power, a 4 O'Callaghan, A History of Medieval Spain, 91. 5 Phillips and Phillips, A Concise History of Spain. 6 Alchetron.com. "Umayyad Conquest of Hispania - Alchetron, the Free Social Encyclopedia," August 18, 2017. https://alchetron.com/Umayyad-conquest-of-Hispania. Figure 1: Depiction of the route of Abd-Al Rahman and the subsequent conquests of the Muslim Empire. From Internet: public domain.6 5 majority of the population living in Iberia was still Christian. This undoubtedly posed issues for the Moorish rulers who practiced Islam. As a result, conversion became a necessity for Christians. It is important to distinguish between the upper and lower class when discussing the notion of conversion. Many Visigoth royalty, nobles, and influential families saw it in their best interest to convert and to do what they could to join the new rulers in an effort to pursue political advantages.7 Yet, the majority of Iberia was home to lower class Hispano-Roman Christians who converted out of survival. Despite this, many of the people in this situation retained their Christian faith while adopting Muslim customs like learning Arabic so as to appease the rulers. The name given to these people are mozárabes, or 'Mozarabs', meaning 'Muslim-like'.8 A Christian writer noted the following about Christians living under Islamic rule in 854: Our Christian young men, with their elegant airs and fluent speech, are showy in their dress and carriage, and are famed for the learning of the gentiles; intoxicated with Arab eloquence they greedily handle, eagerly devour, and zealously discuss the books of the Chaldeans (i.e. Muhammadans), and make them known by praising them with every flourish of rhetoric, knowing nothing of the beauty of the Church's literature, and looking down with contempt on the streams of the Church that flow forth from Paradise ; alas ! The Christians are so ignorant of their own law, the Latins pay so little attention to their own language, that in the whole Christian flock there is hardly one man in a thousand who can write a letter to inquire after a friend's health intelligibly, while you may find a countless rabble of kinds of them who can learnedly roll out the grandiloquent periods of the Chaldean tongue. They can even make poems, every line ending with the same letter, which displays high flights of beauty and more skill in handling metre than the gentiles themselves possess.9 It is evident from this passage that the Christians admired the Arabs for the type of civilization they created. The Mozarabs recognized that the Arabs had something to offer them in terms of literature, character, and even language. This demonstrates that on some level, there was an 7 Phillips and Phillips, A Concise History of Spain. 8 Phillips and Phillips. 9 Alvar, Indiculus luminosus; quoted from Arnold, The Preaching of Islam; A History of the Propagation of the Muslim Faith, 137-138. 6 acceptance of Muslim culture and practices which set the foundation for the incorporation of Islamic architectural styles and writing styles to be continued after the Christians' reconquering of Iberia. Christian Kingdoms and "La Reconquista" When the Muslim forces conquered Iberia, they were not able to infiltrate the regions in the north. These regions were not seen as an apparent threat because they were isolated, poor, and not heavily populated, so the Moors did not make a vigilant effort to convert or control these Christians.10 However, the Christian states organized themselves into kingdoms and solidified their control in northern Spain by the mid-twelfth century before moving into Southern Spain during the fourteenth and fifteenth centuries. The progression of the Christian kingdoms' conquests can be seen in Figure 2. 11 At the height of the reconquest, there were seven individual Christian kingdoms within the peninsula: Asturias, Galicia, Aragon, Navarre, Leon, Castile, and Valencia. Each of these kingdoms had their own struggles trying to gain territory, power, and recognition. The Kingdom 10 Phillips and Phillips, A Concise History of Spain, 55. 11 "Reconquista+General.Jpg (1600×914)." Accessed February 19, 2020. http://4.bp.blogspot.com/- ofiGywz891k/TzynBPnsc7I/AAAAAAAAAok/ECNzH3rSp3E/s1600/Reconquista+General.jpg. Figure 2: Timeline of the Christian King's Reconquest of the Iberian Peninsula. Internet: public domain.11 7 of Navarre was largely under the control of the French to the north and did not have much to do with the conquering of other Spanish Christian kingdoms, let alone taking a stance on combating the Arab south. However, not only were the Christian kings working to overthrow the Islamic caliphate and reconquer Iberia from the Muslims, they were all vying for control amongst themselves. In the tenth century, Alfonso III expanded into the regions of Galicia and Leon slowly gaining more territory and strengthening his Christian kingdom to combat the Moors. The kingdoms of Castile and Leon unified in 1085 and then under the kingship of Alfonso VI, they conquered Toledo.12 Toledo is situated where the Moorish Al-Andalus and the Christian kingdoms of Castile and Leon border each other, so the conquering of Toledo was a push in the right direction for the Christian kings' ultimate goal of expelling the Moors from Spain. In the northeast, Alfonso I of Aragon began consolidating his power and conquered Zaragoza by 1134, and joined with Barcelona in 1137 to form the Kingdom of Aragon. By this point, the Muslim empire was facing many issues in trying to run their territories and were slowly losing their sphere of power in the south. King Fernando III of Castile was able to penetrate Al-Andalus and conquer the Andalusian cities of Cordoba and Seville in the mid-thirteenth century. So, when the two kingdoms of Aragon and Castile prevailed over their Christian counterparts, they were left with only the Emirate of Granada as their last steppingstone to banish Muslim rule from the peninsula. King Fernando II of Aragon and Queen Isabella of Castile married in 1469 and this consolidated the royal authority of Spain.13 In January of 1492, the city of Granada fell to the Spanish forces and this ended the 780 years of Muslim control in the Iberian Peninsula. This was the final act of La Reconquista and the beginning of the age of Los Reyes Católicos or 'The Catholic Kings.' King Ferdinand and Queen 12 Phillips and Phillips, 306. 13 Phillips and Phillips, 116. 8 Isabela ruled into the first few years of the sixteenth century, which is marked as the beginning of the Spanish Inquisition—a judicial institution that was used to combat heresy in Spain. Islam and Christianity under Christian Rule Islam first began to submit to Christian rule during the period when the Christian kingdoms were all building up their states and conquering each other in the eleventh century. When Toledo was captured in 1085, allowing the Muslims to stay was crucial to the economic stability and the intellectual advancement of Christian society.14 With the expulsion of the Moors came the expulsion of their religion and began the institution of Christianity, more specifically Catholicism. The immediate issue that the church saw after the reconquest of Spanish cities was the need to introduce their ecclesiastical structure, so they began to assign bishops to these major cities in addition to creating two new ecclesiastical provinces.15 This rapid organization and dispersion of the Catholic religion in previously Islamic territories was not good news for those Muslims still living in Spain after the reconquest. The Christians could not simply expel the Muslims because in some places they made up the majority of the population and were an integral part of the economy for the country.16 Muslims who continued to live under Christian ruler adopted the name mudéjares or 'mudejars' in English. This name is derived from the Arabic word mudajan meaning 'permitted to remain' with a colloquial implication of 'tamed or domesticated.'17 Ironically, the same way the minorities were treated under Islamic rule, to include Christians, was now how the Muslims were treated under Christian rule. The Mudejars would practice their religion, law, and customs in addition to being permitted to continue their 14 Watt, A History of Islamic Spain, 150. 15 O'Callaghan, A History of Medieval Spain, 488. 16 Watt, A History of Islamic Spain, 151. 17 Watt, 151. 9 craft so long as they paid a tax. It was not uncommon for these minority groups to distinguish themselves by dressing differently and even inhabiting different quarters of town. During the thirteenth and fourteenth centuries, a period known as the Mudejar age, it is evident that there is a culture common to both Christians and Muslims, and that coexistence, to the point of assimilation, was possible. However, it is important to note that the Christians, being the dominant power, were selective in what they chose to assimilate. The most evident piece demonstrating assimilation is the artistic productions, both architecturally and literarily. It was obvious that incorporating the Muslims into society was necessary and beneficial, but towards the end of the fifteenth century, economic disparages were becoming obvious and the Mudejars were the wealthier of the two groups. This jealousy and animosity led to a growing prejudice of Mudejars and once Ferdinand and Isabella unified the peninsula, they turned this prejudice into policy. The previous flirtation of religious tolerance was coming to an end, but due to the policy written for the surrender of Granada, many people of Islamic faith were briefly safe in 1492, so these religiously intolerant policies attacked other groups, namely the Jewish factions of the country. This period of brutal intolerance is known as the Inquisition, and it drastically influenced Spanish society for the years to follow, to include Miguel de Cervantes's Don Quixote of La Mancha. Part II: Survey of Muslim Architecture in Andalusia Moorish architecture is something that when one sees it, they know it. It is a mixture of oriental and occidental to create a recognizable and unique form of architecture. There are certain staple architectural features that help make this style so well-known and are also the features that other cultures adopt simply because of their beauty. Some of these features include 10 stone parapets with Islamic crenellations, horseshoe windows and doors, towers sometimes evoking a minaret, domes, arches, slender pillars, and many of these features were typically constructed with alternating colors of yellow and red brick and stone.18 The following figures demonstrate these architectural features. 18 Kalmar, "Moorish Style: Orientalism, the Jews, and Synagogue Architecture," 73. Figure 4 (above): The series of arches and horshoe shaped doors. Taken by Alexandra Parent in the Royal Alcazar in Seville, Spain. January 31, 2018. Figure 5 (below): The classic Islamic crennelations and attention to detail that characterizes all of Islamic architecture. This is also exemplatory of the domes that were utilized in Moorish architecture. Taken by Alexandra Parent at the Royal Alcazar in Seville, Spain. January 31, 2018. Figure 3: The slender pillars and open courtyards. Taken by Alexandra Parent at the Alhambra in Granada, Spain. February 23, 2018. Figure 6: The Torre del Oro or Tower of Gold located in Seville, Spain. Exemplifies the use of towers and minarets in Islamic architecture. Taken by Alexandra Parent in Seville, Spain. April 12, 2018. 11 19 These features are apparent throughout all the everyday buildings within the cities of Al- Andalus, but they also came together to make great, exceptional buildings. One in particular is the Great Mosque in Cordoba. This was built when the religion of Islam was only a century old, so it is renowned as one of the first mosques ever built. This mosque is truly grandeur in architectural style in addition to sheer size. In Islamic faith, it is forbidden to depict Allah, or any religious figure, so the traditional methods of using a painting to inspire religious awe was not possible, thus allowing for architecture to take its place. As seen in Figure 7, the rows of archways are seemingly never ending and absolutely uniform. 20 The architectural margin of the mosque (Fig 8 and Fig 10.D), which Cervantes metaphorizes with the annotation of Dulcinea written on the margin in Don Quixote, refers to the most important part of the mosque: the inscriptions. In the Islamic religion, as aforementioned, worshipping any idols or to depict Allah, Muhammad, or any other important religious figures 20 "The Mosque-Cathedral of Cordoba (Spain)." Accessed February 19, 2020. https://www.turismodecordoba.org/the-mosque-cathedral-of-cordoba-spain. Figure 7: The Great Mosque located in Cordoba, Spain. Known for the uniformity and neverending archways and pillars. From Internet: public domain.20 12 through paintings are prohibited. So, the role of the inscriptions becomes the most important and revered part of the mosque much like the depiction of Jesus on the cross is worshipped by Christians. This is because the inscriptions are the holy words of the Koran. The phrase most 21commonly inscribed in these architectural margins are 'only Allah is victorious.' The metaphor Cervantes makes between the architectural and literary margin is developed to a second degree with the handwriting in the margin of the manuscript being Arabic calligraphy. This can be compared to the inscriptions in the architectural margin of the mosques, which are also written in Arabic calligraphy. This type of writing is very distinct from Western modes of writing because the purpose of Arabic calligraphy is "no como un medio utilitario de 21 Fernando Aznar, La Alhambra y el Generalife de Granada. Monumentos, 12. Figure 10: Architecture of the Mosque21 (from left to right and top to bottom): A) ataurique B) interlacing decoration C) calligraphy in the margin of the wall with scripture "Only Allah is Victorious". Also shown in Fig 11. D) horseshoe arc E) muqarnas F) half horseshoe arcs G) arc with muqarnas H) column with crowned capital Figure 8 (above): The horsehoe shaped windows and use of alternating colors and very detailed crennelations. The Arabic calligraphy can be seen above the windows. Taken by Alexandra Parent at the Alhambra in Granada, Spain. February 23, 2018. Figure 9 (above): Fig 8 on a closer scale to better see the calligraphy 13 comunicación entre los hombres sino como un medio sagrado de comunicación entre Dios y los hombres," meaning, it is not like a utilitarian means of communication between humans, but rather a sacred means of communication between God and men.22 This type of calligraphy that Arabs place in the margins of their mosques obviously have religious value and is called caligrafía cúfica or 'Kufic calligraphy' as is shown in Figure 11. 23 The text written in Arabic calligraphy in the margin of the wall of the mosque is epigrafía. It is present in all mosques and throughout the royal palace known as La Alhambra in Granada. As Fernando Aznar explains, "El texto tiene gran importancia en la decoración. Frases que ensalzan a Alá, o que hace referencia a las bellezas del lugar donde se encuentra, ditando a veces a los constructores de cada zona, se reparten por todos los muros de la residencia real."24This quote says that text has great importance in the decoration of the buildings, and that the phrases that praise Allah, or that refers to the beauties of the place where Allah is located, are all throughout the royal palace. It amplifies the important role that language has in religious symbols. 22 "La Caligrafía Árabe." 23 "Arabic Inscription." Alamy. Accessed February 24, 2020. https://www.alamy.com/stock-photo-arabic-inscription- carved-in-a-palace-wall-of-the-alhambra-in-granada-17181753.html. 24 Fernando Aznar, La Alhambra y el Generalife de Granada. Monumentos, 12. Figure 11: An example of Kufic calligraphy. The style of the Arabic writing in this image is classically used in Islamic mosques to state the word of Allah from the Holy Koran. This is the architectural margin. From Internet: public domain.23 14 Moorish Architectural Influence Under Christian Rule As the Christians slowly began organizing themselves into kingdoms and conquering Moorish cities in Al-Andalus, two incredibly different cultures met each other. As previously stated, an assimilation of sorts was taking place by the Christians who were adopting Islamic practices and other elements of their culture. Architecture was one of these elements that Christian rulers not only preserved, but in some cases built from bottom up utilizing these inherently Moorish styles. Using the example of the Mosque of Cordoba, it is important to note that in the middle of this Islamic prayer hall, there is something unknown to Islam; a Catholic Cathedral (Fig. 12, 13, and 14). This addition was made in the sixteenth century after the Moors were abolished from Iberia. The rulers who erected this cathedral demolished the central columns in order to make room for the Christian edifices, however, Charles V recognized the gravity of this action and how it drastically changed the ambiance and historical significance of this architectural feat. This cultural vandalism by the Christians is symbolic of the enforcement and imposition of their religion onto a different group of people. This theme is also apparent in the literary works of the sixteenth and seventeenth centuries to include Don Quixote of La Mancha by Miguel de Cervantes. Figure 12: Located in the middle of the Great Mosque of Cordoba. Christian, gothic architecture meeting with Islamic architectural styles. Taken by Alexandra Parent. January 31, 2018. 15 An example of Mudejar work is the Cathedral of Seville, built after the demolition of a mosque, in order to increase the power of the Christian rulers. The architectural style of the building is very European and gothic with high vaulted ceilings and stained glass.25 As a statement piece for Christianity in former Islamic Spain, it is not expected for one to find traces of Moorish architectural influence, but there is. The Cathedral was built by Christian architects, so there was no lack of qualified Christian craftsmen, however there are qualities inherently Moorish that make its way into this grand architectural achievement. As depicted in Figure 15, the high altar in the Cathedral is adorned in so much detail that it mimics the Moorish tendency to not leave any blank space. The incessant ornamental decoration style that was a part of Islamic Spain bled into and permeated traditional Christian and European styles of architecture making its way into the very soul of Christian craftsmanship. Although the Christian Spanish rulers 25 BBC Worldwide Learning, The Moorish South: Art in Muslim and Christian Spain from 711-1492. Figure 13 (right): Christian altar located in the middle of the Great Mosque of Cordoba in Spain. Taken by Alexandra Parent. January 31, 2018. Figure 14 (left): Example of Christianity inserting itself into Muslim architecture. Taken by Alexandra Parent. January 31, 2018. 16 erected this cathedral as a statement to assert their religious dominance, the Moorish aesthetic had already made its way into the minds of the architects of that era. In addition to this, the minaret attached to the Cathedral of Seville, La Giralda (Figure 16), is evidence of this as well. The construction of this minaret concluded in 1568 and is the twin tower to the city of Marrakech. Having begun construction in 1184, La Giralda is host to the visible mixing of Moorish and Christian culture. Through the stonework, inscriptions, and different styles used, La Giralda is evidence of this assimilation of cultural and architectural practices. 26 Perhaps the most notable architectural feat in regard to Moorish influence on Christianity is seen in the Real Alcázar, or Royal Alcazar. At first glance, it is a very distinct Moorish-looking building in terms of architecture; it contains the classic Moorish archways, courtyards, crenellations and pillars (Fig 17 and 18), so it would be reasonable to conclude that it was 26 "Cathedral of Seville. Aerial View." Accessed February 24, 2020. https://seebybike.com/blog/must-see-cathedral-and- alcazar-of-seville/cathedral-of-seville-aerial-view/. Figure 15 (right): The altar located inside the Cathedral of Seville. Known for it's incredulous detail and extravagant style that is suspected to be a result of lingering Moorish influences. Taken by Alexandra Parent. January 31, 2018. Figure 16 (left): An aerial view of the Cathedral of Seville. It includes many influences of Morrish architecture to include the large tower known as La Giralda, the minarets all over the building, and the many domes that make up the cathedral. From Internet: public domain.26 17 constructed under Islamic rule. However, Christian king Peter of Castile, also known as Peter the Cruel, commissioned the Alcazar as his royal palace in the fourteenth century. He made the Alcazar identical to the architectural stylings of the Spanish Middle Ages. So, the question arises as to why a Christian ruler would deliberately choose Islamic decoration? The answer is that it comes down to power. By appropriating the Islamic art and traditional expressions, the Christian ruler projects a sort of authority over the minority subjects.27 The Moorish expressions of wealth and power are understood differently than traditional Europeans, so by creating something that the Muslim population would recognize as powerful, Peter the Cruel wielded a sort of power over the Mudejars. 27 Fernández, "Second Flowering: Art of the Mudejars." Figure 17 (left): The courtyard of the Royal Alcazar. Despite being built by a Christian king, it has many, if not completely full of, influences from Islamic architecture. Note, the pillars, the archways, the courtyard, the crennelations. Taken by Alexandra Parent. January 31, 2018. Figure 18 (right): The Royal Alcazar in Seville, Spain. This wall has both Christian and Islamic influences. Note the differences between the lower floor and the second floor of the archways. The bottom is much more functional and plainer, like traditional Christian architecture whereas the top portions are much more detailed and colorful such as depicted by Islamic architecture. Taken by Alexandra Parent. January 31, 2018. 18 Part III: The Literary Margin Treated in the Episode of the Lost Manuscript in Volume I: Chapters Eight and Nine of Cervantes's Don Quixote When reading Don Quixote, the reader is frequently taken off the main narrative path involving the adventures of the main characters, the knight and his squire Sancho Panza, and led down secondary narratives involving encounters with characters who interrupt the main narration with tales of their own stories of love, captivity, and triumph. The complexity of the narrative shows the novel to be an amalgam of many different short novels, much like the way of the river Amazon, which is fed by many smaller rivers, at the heart of which is Cervantes's parody of books of chivalry. Nevertheless, the one unchanging constant is the way the novel opens a window onto the life and times of the man who wrote it. Cervantes's novel reflects his lived experience rooted in multicultural society whose heterogeneity was the source of Spain's economic and agricultural well-being. Cervantes saw the well-being of his country destroyed by the Hapsburg dynasty's religious intolerance and persecution of minorities who did not convert from their Jewish or Muslim faith. Cervantes himself was of Jewish ancestry. His father was a surgeon, a vocation known to be practiced by Jews. Cryptic references to his Jewish ancestry appear in the portada, or cover page of this novel. For example, the phrase from the book of Job—after darkness light is hoped for—and references to their inability to worship on the Sabbath appear in the first chapter of the novel; a day when the Jewish population must be in duelos and quebrantos, or 'pain and suffering'. While a student, Cervantes was arrested and ordered to have his right hand cut off for allegedly shooting a man who had insulted his sisters. Cervantes escaped punishment by fleeing to Italy from where he joined the Holy League (an alliance among the Vatican, France, and Spain) in the Battle of Lepanto, a major battle against the Turks in the waters of the 19 Mediterranean, during which Cervantes lost the use of his left hand. After his distinguished military service in this major victory against the Turks, Cervantes was taken captive and held prisoner for five years in Algeria. His profound understanding of the Islamic world of the Maghreb, as the northern region of Africa is known, is reflected throughout Don Quixote. Upon return to Spain, he obtained work as a tax collector tasked with gathering funds throughout Andalusia for the construction of the Spanish Armada. His detailed knowledge of the geography and customs of Southern Spain is reflected throughout the novel as well. Cervantes's experiences from his military expedition against the Turks, his years in captivity in northern Africa, his travels through Andalusia, and his Jewish ancestry can be added as another factor that forged the broad multicultural perspectivism formed in his novel. As a student, Cervantes was taught by Lope de Hoyos, a known follower of the Dutch humanist philosopher Erasmus of Rotterdam. Erasmus criticized the empty ritual of the Catholic Church as well as its intolerance for Christians, especially followers of Martin Luther, who sought an unmediated religious relationship with God; one that did not require mediation by a Catholic priest. The teachings of Erasmus, an intellect who denounced the hypocrisy of the Catholic Church and its persecution of minorities and different versions of Christianity, are embraced by Cervantes and find expression in a covert manner in Don Quixote (II: 22-23).28 The episode of the lost manuscript (Volume I:8-9) reflects the perspective of multiculturalism and diversity Cervantes gained from the life experiences outlined above. Chapter eight is first and foremost about Don Quixotes's iconic battle with the windmills, the most well-known episode of the novel. Don Quixote's illusion leads him to believe that the windmills were originally giants that have been transformed into windmills by his enemy, the 28 Judith Stallings-Ward, "Tiny (Erasmian) Dagger or Large Poniard? Metonymy vs. Metaphor in the Cave of Montesinos Episode in Don Quixote." 20 wizard Freston, to cheat Don Quixote from a victory in battle against them. The deception of the knight conveys Cervantes's use of humorous parody to denounce the books of chivalry whose fantasy version of reality has brainwashed Don Quixote. A subsequent adventure in this chapter reveals Don Quixote has another lapse of reason. He believes that a Basque woman travelling to Seville, preceded by two Benedictine friars who are not in her party, and surrounded by her own men on horseback, is a princess being kidnapped. Upon observing once again his master's mind in the grip of delusion, Don Quixote's squire Sancho Panza replies, "This will be worse than the windmills."29 This foreshadows the battle that Don Quixote will ultimately have with the Basque. At the end of Chapter eight, we are left with both men having their swords unsheathed and raised at each other, but then the narration of the story abruptly stops. The narrator, a literary form of Cervantes inserted into the story by the real historical Cervantes, begins to speak directly to the reader as if in an informal conversation with them to convey that the end of the scene and the rest of the history are missing.30 This narrative style continues into Part II, chapter nine when the narrator begins a search for the missing manuscript. In this chapter we are brought to Toledo and the narrator brings the reader through the Alcaná market. The narrator Cervantes tells the story of his journey to find the manuscript in the market and how he comes across a young boy trying to sell him some notebooks, old torn papers, and other small commodities. Cervantes is inclined to pick up a certain book that the boy has and realizes the script on the front is in Arabic. Since he could not read Arabic, he finds a Morisco aljamiado, so called for their ability to speak both Arabic and Spanish, who can help translate the manuscript. It was not difficult to find this person and soon Cervantes flipped to the middle of the book and asked the Morisco to translate. Cervantes points out the availability of translators of 29 Cervantes, Don Quixote, 62. 30 Cervantes, 65. 21 all classic languages in the market, thus underscoring the advantage of multicultural spaces such as the markets of Spain. As the translator--the Morisco aljamiado--began to read the page, he laughed at something written in the margin: it stated, "'This Dulcinea of Toboso, referred to so often in this history, they say had the best hand for salting pork of any woman in La Mancha.'"31 The narrator immediately knew that this was the missing manuscript he was looking for, so he had the Morisco read even more. It is then that the reader learns the novel was originally written in Arabic by the Arab historian Cide Hamete Benengeli. Narrator Cervantes commissions the Morisco to translate the entire novel, paying him in "two arrobas of raisins, and two fanegas of wheat," so that the story of Don Quixote and Sancho Panza can be continued.32 This process of translation of the original manuscript from Arabic to Spanish is now the source of the narrator Cervantes's history of Don Quixote, and it is a collaboration between the literary Christian "Cervantes" and the original Arabic author Cide Hamete Benengeli, delivered through the translator. The reader is now being told the story through someone else's eyes and mind. The novel descends into a rabbit hole of authorship in which, ironically, the new lens is a Morisco translator. This metaphor demonstrates that true Spanish history is written as a compilation between Christianity and Islam, not one or the other, thus demonstrating historical Cervantes's disdain and disapproval of the expulsion of the Moors. Rather, Cervantes displays the importance and necessity of diversity and multiculturalism. The true author, historical Cervantes, also establishes a metaphor between the literary margin, in which the literary Cervantes discovered the novel was indeed Don Quixote, and the architectural margins of the mosque. Cervantes does this in a very clever and implicit manner, 31 Cervantes, 67. 32 Cervantes, 68. 22 otherwise he would be severely censored. Through this implied metaphor of architectural and literary margins, Cervantes is able to write a novel that has commentary to covertly express his condemnation of the Moors and announce his glorification of multiculturalism. The focus of attention placed on the margin of the manuscript wherein Arabic commentary is written calls to mind the architectural margin of the mezquita, or 'mosque', in which the Arabic calligraphy is written. The comparison between the textual margin of Cervantes's manuscript and architectural margin of the walls of the mosque would be easy for the readers of Cervantes's day to recognize given the prevalence of Muslim architecture throughout Spain, as my survey in the first part of this essay shows. Furthermore, the handwriting in Arabic by the Arab historian easily calls to mind the calligraphy used for citations from the Koran. The Arabic commentary—associated with the authoritative word of the Koran placed in the margin of the walls of the mosque—second guesses the religious purity of Dulcinea, the object of courtly worship by the Christian knight. When the translator points out the Arab historian's commentary in the margin of the manuscript, that 'the Lady Dulcinea has the best hand at salting pork,' he taints her purity by placing her in contact with a food source that is considered polluted for Muslims. The comment casts Dulcinea in tainted light. The Arab historian's questioning of religious purity occurs in tandem with the questioning of the authority or authorship of the history of Don Quixote. The literary Cervantes is a Christian writer, but he is not the true author of the original manuscript; the Arab historian Cide Hamete claims true authorship; and Dulcinea is not the pillar of religious purity she is perceived to be. The play with the double meaning of the margin (textual vs architectural) occurs with the play of spatial perspective between margin vs center. The reader sees through Cervantes's use of the metaphor as a multicultural perspective that questions the absolute status of Christian 23 authority and Christian purity. The play with meaning and perspective in Cervantes's treatment of the margin in chapters eight and nine may be taken to one final and third level of development. The margin, shown to be central in connection with the ruptured or severed manuscript, is a covert expression for Cervantes's esteem for the contributions to Spanish society by the Muslim population of his country and his condemnation for their expulsion by governmental degree from Spain. In the eyes of Cervantes, this broke of the backbone of Spain's culture and economy since the Arab population made up an incredibly large portion of the Iberian Peninsula. Cervantes accomplishes this by, not only changing chapters, but beginning a whole new section of the novel. Part I concludes with chapter eight and the pending battle between Don Quixote and the Basque, then Part II begins with the narrator Cervantes informing the reader of his journey to find the rest of the novel. Being wary of the censorship that plagued others during the Inquisition, Cervantes chose this metaphorical approach to convey his true sentiments about the situation of Spain at this moment in history. This rupture in Don Quixote's history is reflective of the moment in Spain's history where law has been decreed to banish something so inherent to the nation itself: the Moorish people. By placing these episodes side by side, Cervantes invites the reader to compare the delusion of the Hapsburg imperial vision and its expulsion of the Moors with the episode of the windmills. The blindness of Spain's government seems even more laughable than Don Quixote's own misguided attack on the windmills. Cervantes's play with the margin allows him to express his views on multiculturalism in an indirect manner that allowed him to escape censorship by the Inquisition. The Inquisition was not savvy enough to realize that this profound division between Part I and II is symbolic of the division of tolerant Spain into an intolerant Spain. After Cervantes 24 died, the Inquisition did censor and expurgate a passage that was considered too directly stated. In chapter thirteen, Don Quixote is once again declaring his servitude and attesting to the beauty of his beloved Dulcinea of Toboso. In his description to Vivaldo, he uses a Petrarchan metaphor, a very classical and renaissance style of poetry, to describe Dulcinea. Don Quixote states (Volume I:13): "Her tresses are gold, her forehead Elysian fields, her eyebrows the arches of heaven, her eyes suns, her cheeks roses, her lips coral, her teeth pearls, her necklace alabaster, her bosom marble, her hands ivory, her skin white as snow, and the parts that modesty hides from human eyes are such, or so I believed and understand, that the most discerning consideration can only praise them but not compare them."33 While eloquently put, Cervantes is nonetheless making references to the private areas of Dulcinea's body and thus was censored by the Catholic Church in 1624 after his death; they dared not censor him before since his novel made him so beloved by the people. Cervantes was too clever to have to follow the rules. His questioning of authority was apparent from the very opening words of the novel when he writes, "[s]omewhere in La Mancha, in a place whose name I do not care to remember…"34 Cervantes conveys how exact places and names are all arbitrary and are not relevant to the novel. This echoes Cervantes own questioning of authority and Spain's religious Inquisition going on that persecuted the Moors and other minorities alike. 33 Cervantes, Don Quixote, 91. 34 Cervantes, 19. 25 Conclusion The religious tolerance and interdependence between minorities of Al-Andalus, which are reflected through the architecture of Andalusia and also underscored in Cervantes's Don Quixote through the metaphorical treatment of the literary margin in the episode of the lost manuscript, seems evermore elusive today. In light of the divisiveness and racism rampant in our society that mars efforts toward multiculturalism and diversity, such as those undertaken at universities like Norwich, tolerance seems like the impossible dream that is the object of the quest of the chivalrous knight Don Quixote. 26 Bibliography Arnold, Thomas Walker. The Preaching of Islam; A History of the Propagation of the Muslim Faith. New York: C. Scribner's sons, 1913. http://archive.org/details/preachingofisla00arno. Aznar, Fernando. La Alhambra y el Generalife de Granada. Monumentos Declared of World Interest by Unescco. Mariarsa:1985. BBC Worldwide Learning. The Moorish South: Art in Muslim and Christian Spain from 711- 1492. Documentary Film. The Art of Spain: From the Moors to Modernism, 2009. https://fod.infobase.com/p_ViewVideo.aspx?xtid=39408. Cervantes, Miguel. Don Quixote. Translated by Edith Grossman. 5 edition. New York: Harper Collins, 2003. Fernández, Luis. La Historia de España en 100 preguntas. Madrid, Spain: Ediciones Nowtilus, 2019. https://ebookcentral.proquest.com/lib/norwich/reader.action?docID=5703133&ppg=1. Fernández, María Luisa. "Second Flowering: Art of the Mudejars." Saudi Aramco World, The Legacy of Al-Andalus, 44, no. 1 (February 1993): 36–41. Harsolia, Khadija Mohiuddin. "Captivity, Confinement and Resistance in Mudejar and Morisco Literature." University of California, Riverside, 2016. WorldCat.org. https://search.proquest.com/docview/1849025713?accountid=14521. Kalmar, Ivan Davidson. "Moorish Style: Orientalism, the Jews, and Synagogue Architecture." Jewish Social Studies 7, no. 3 (2001): 68–100. "La Caligrafía Árabe." Accessed February 21, 2020. http://www.arabespanol.org/cultura/caligrafia.htm. Maíz Chacón, Jorge. Breve historia de los reinos ibéricos. 1a. edición. Quintaesencia ; 6. Barcelona: Ariel, 2013. http://catdir.loc.gov/catdir/enhancements/fy1313/2013369841- b.html. Menocal, Maria Rosa. The Ornament of the World: How Muslims, Jews and Christians Created a Culture of Tolerance in Medieval Spain. Reprint edition. Boston: Back Bay Books, 2003. O'Callaghan, Joseph. A History of Medieval Spain. 1st ed. Ithaca, New York: Cornell University Press, 1975. https://ebookcentral.proquest.com/lib/norwich/detail.action?docID=3138541. 27 Phillips, William D., and Carla Rahn Phillips. A Concise History of Spain. Cambridge Concise Histories. Cambridge: Cambridge University Press, 2010. https://library.norwich.edu/login?url=https://search.ebscohost.com/login.aspx?direct=true &db=e000xna&AN=490553&scope=site. Raquejo, Tonia. "The 'Arab Cathedrals': Moorish Architecture as Seen by British Travellers." The Burlington Magazine 128, no. 1001 (1986): 555–63. Sheren, Ila Nicole. "Transcultured Architecture: Mudéjar's Epic Journey Reinterpreted." Contemporaneity: Historical Presence in Visual Culture 1 (June 1, 2011): 137–51. https://doi.org/10.5195/contemp.2011.5. Stallings-Ward, Judith. "Tiny (Erasmian) Dagger or Large Poniard? Metonymy vs. Metaphor in the Cave of Montesinos Episode in Don Quixote." Comparative Literature Studies. 43.4 (2006) special issue: Don Quixote and 400 Years of World Literature. 441-65. Stallings-Ward, Judith. Gerardo Diego´s Creation Myth of Music: Fábula de Equis y Zeda. London: Routledge, 2020. Urquízar-Herrera, Antonio. Admiration and Awe: Morisco Buildings and Identity Negotiations in Early Modern Spanish Historiography. 1 online resource (289 pages) vols. Oxford: OUP Oxford, 2017. http://public.ebookcentral.proquest.com/choice/publicfullrecord.aspx?p=4850548. Watt, W. Montgomery. A History of Islamic Spain. Islamic Surveys; 4. Edinburgh: Edinburgh University Press, 1977.
Issue 13.6 of the Review for Religious, 1954. ; Review for Religious NOVEMBER 15, 1954 Xaverian Pioneers . Brother Alois Address to Mothers General Arcadio Larraona ' Psychology .and Judging Others . Just November~r Always7 . Sister Mar~ Joseph N. Tylenda News and Views Book Reviews Communications Questions and Answers A Good Superior Index for 19S4 VOLUME XIII NUMBER 6 REVIEW FOR RELIGIO.US VOLUME XlII NOVEMBER, 1954 NUMBER CONTENTS XAVERIAN PIONEERS---Brother Alois, C.F.X .2.81 SOME SPECIAL PUBLICATIONS . 289 A GOOD SUPERIOR . 290 VOCATIONAL LITERATURE REQUESTED . 296 ADDRESS TO MOTHERS GENERAL-- Most Reverend Arcadlo Larraona, C.M.F. 297 OUR CONTRIBUTORS . 305 FATHER LARRAONA'S ADDRESS. . 306 FAMILY DAY . 306 THAT 'JUDGING OTHERS' HABIT IN THE LIGHT OF MODERN PSYCHOLOGY~ister Mary, I.H.M .307 NEWS AND VIEWS-- American Founders' Series; Congress in Canada; Notre Dame, 1953 310 JUST NOVEMBER---OR ALWAYS?~oseph N. Tylenda, S.J. 311 COMMUNICATIONS . ~ . 315 BOOK REVIEWS-- The Promised Woman; Pio Nono; These Came Home; Mediaeval Mystical Tradition and Saint 3ohn of the Cross . 317 BOOK'. ANNOUNCEMENTS . 321 NOTICE FOR PUBLISHERS . 324 QUESTIONS AND ANSWERS-- 31. Establishing Dowry after Solemn Profession . 325 32. Plenary Indulgence "in the form of a Jubilee" . . 325 33. Relatives on General Council . 326 34. Mistress of Novices as General Councilor ." . . . 327 35. Retaining Office because of New Constitutions . 327 36. Books on Obedience . 328 INDEX FOR 1954 . 332 REVIEW FOR R~LIGIOUS, November, 1954. Vol. XIIL No. 6. Published bi-monthly: January, March, May, Ju!y, September, and November at the College Press, 606 Harrison Street, Topeka, Kansas, by St. Mary's College, St. Marys, Kansas, with ecclesiastical approbation. Entered as second class matter January 15, 1942, at the Post Office. Topeka, Kansas, under the act of March 3, 1879. Editorial Board: Augustine G. Ellard, S.J., Adam C. Ellis, S.J. Gerald Kelly, S.J., Francis N. Korth, S.J. Copyright, 1954, by Adam C. Ellis, S.J. Permission is hereby granted for quota-tions of reasonable length, provided due cre~tit be given this review and the author. Subscription price: 3 dollars a year: 50 cents a copy. printed in U. S. A. Before writing to us, please consult notice on Inside beck cover. Xaverian Pioneers Brother A1ois, C.F.X. THE motto ,,o,f the Xaverian Brothers, Concordia res parvae crescunt--by harmony little things grow"--has been so perfectly fulfilled and demonstrated in [the history of the con-gregation that it is difficult to signal out o,ne Brother who was in any large way responsible for the growth ~f the order. It had no Saint Francis or Saint Bernard to attract !followers by the very force of his magnetic sanctity, no counterp.art of Mother Cabrini or Saint Teresa to solve financial difficultie~ with a holy wizardry and bring forth numerous foundations at ithe touch of his wand of faith. Theodore Ryken (Brother Francis Xavier), the founder of the institute, was indeed a man of gr~at holiness and of the deepest faith. To him alone must be the hqnor and glory for hav-ing conceived the idea of the Brotherhood land having brought it into actuality despite difficulties that wer~ unusually great even when compared with the hardships religio~,s founders have gener-ally met. But it cannot be said that he large!y influenced the growth of the congregation. In the plan of God tl~e very existence of the new foundation was insecure as long as Brother Francis Xavier ruled it and it became firmly established onl~r after BroW:her Vincent had succeeded him as superior general. The growth and spirit of the congregation can really be accredited only to a cooperative ef-fort. Down through the years and even n'ow it has been and is difficult to select many Xaverians who stan~d out from the others. Yet the body religious has achieved a certain prominence and has developed a particular spirit of~ Which it can be proud¯ Still it cannot be said that like a spiritual Topsy the Xaverian Brothers just grew. In this centennial year ih America the members of the congregation pay tribute not only to~ the group but also to some specific predecessors¯ And characterlstxcally most of the honor ~ . goes tO tWO heroic souls who were outstanding for neither their learning nor influence nor high positions no~ great achievements but only because they were holy, humble, obedi,ent, and loyal: Brother Francis Dondorf and Brother Stephen ~Sommer. To understand these men we must re)giew the not-too-well-known story of the foundation of the congregation. Theodore James Ryken was born in Elshout, North Brabant, 281 BROTHER ALOIS Review for Religious Holland, in 1797. Left an orphan at an early age he was brought up by a.pious uncle who instilled into theboy's character a great zeal for souls. He seems always to have been drawn to the work of Christian education, for he worked in his native land as a cate-chist and a lay.teacher in an orphanage. In 1828 Mr. Ryken entered th~ Trappist monastery at Stras-bourg, France, but in 1829 the monks there had to disband and abandon their monastery because of the anticlerical laws of the time. He did not choose to return to Holland for a long period, however, fo~ in 1831 he journeyed to America, planning to act as a lay cate-chist in this country. What he did during all of his three-year stay in the United States has not been completely established. We do know from extant letters that he spent at least three months work-ing with the renowned missionary Father Stephen Baden among the Potawatomi in the area around what is now South Bend. In private papers left by Brother Ignatius, th~ founder's first' disciple, we learn that Mr. Ryken supported himself at one time by work-ing as a porter on a lumber barge, carrying planks from dawn until dusk; at another time he sold oil as a street peddler in New York City. At still another time he served as an attendant on a bishop, probably Bishop Edward Fenwick of Cincinnati. In private papers that he left Brother Ignatius sums up this period thus: "Though his vicissitudes were many and great, he still took delight in structing those about him in the truths and practices of our Holy Religion whenever a favorable opportunity presented itself." The Founding Seeing the great need for Catholic teachers, Mr. Ryken con-ceived the idea of a brotherhood devoted to this work. He returned to Belgium and laid his plans before Bishop Boussen of Bruges. The latter favored the idea but seems to have required the founder to get the approval of the American bishops, because in 1837 Mr. Ryken again went to the United States for that purpose. In six months he had obtained letters of. approval from seven members of the American hierarchy and several prominent priests and he re-turned with these to Europe. He journeyed to Rome and from Pope Gregory XVI he obtained a blessing on his p~oposed foun-dation. He then went to Bruges, secured the necessary episcopal approval, and entered the novitiate of the Redemptor!sts at Saint Trond to prepare himself for his work. At the end of his probationary period the Redemptorists re- 282 November, 195~ XAVERIAN PIONEERS ported.favorably on Mr. Ryken's fitness, and on June 5, 1839, he established himself in a house on Ezel Street in Bruges and began to seek disciples. This date is celebrated as Fo'undation Day. But for a year Mr. Ryken was a founder without an order. Then on June 9, 1840, one, Anthony Melis, joined him and, as Brother Ig-natius, was always considered by the founder as his eldest son. But growth continued to be slow; in 1842 there were seven members, in 1846 only ten. In the original plan he drew for the foundation of the order, Mr. Ryken had innocently written: "Ten or twelve months after the foundation of the Congregation in Belgium, one of the Brothers is to proceed to America to prepare the house, buy ground and ar-range everything for the arrival of the first Brothers sent to Amer-ica . " Those "ten or twelve months" were actually to extend to fifteen years before the aim of the order could begin to be realized, but in the long meantime Ryken's faith, courage, and determination wavered not a bit. Brother Ignatius gives us a picture of the destitution the little group endured. "House furniture of any kind and the merest home comfortg were luxuries they enjoyed not. Even the very necessaries of life were sometimes wanting. The floor was for some time their only bed, old clothes their covering; an old deal box, their table; old bed-sheets, their curtains; and an empty, stove their winter's warmth." The founder made shoes to. obtain some income but for the most part they existed entirely on charity. They lived in an unpaid-for house hourly expecting eviction. The free school they opened in 1840 prospered but only added t.o the financial burden. Bitter criticism and strong opposition even from quarters where they had a right to expect encouragement added to the difficulties. Yet the band did grow. Another primary school was opened at Bruges and men were sent to a normal school at Saint Trond for professiohal training. In 1848 a school was opened in Bury, England, not to take the place of the American mission but be-cause Catholic education in England at that time was a true mis-sionary work and because the Brothers could improve their English there before being sent to America. In 1853 the Bishop of Louisville, Kentucky, Martin John Spalding, visited the Bishop of Bruges and through him met Brother Francis Xavier Ryken. Learning of his desire to send men to the United States, the Bishop contracted then and there for six 283 BROTHER ALOIS Reoieto [or Religious Brothers to teach in the parochial schools of Louisville. But when the Brothers reached Louisville they found that all their previous training in enduring hardships, and more, was needed to withstand the difficulties they encountered in the new country. Here they met a new kind of opposition, bigotry. Anti-Catholicism, instigated and spread by the "Know-nothings" and members of kindred organizations, was strong and active. In Louisville the fanatics who a year later, on August 5, 1855, were to instigate the terrible riots that resulted in the butchering of twenty-two Catholics and the burning of numerous Catholic homes, were thoroughly aroused by the coming to the city of these six mysterious-looking foreigners. Reports were circulated and even published in the news-papers that these men had come to train up an army to wage a bloody war on Protestants, that they had ammunition and arms stored in" their school. A thorough search of the place was demanded. After hiding their altar vessels in a cemetery, the Brothers dispersed. and lived a while with private families. Only after their school and living quarters were ransacked and the utter simplicity of their mode of life was proved to even the most fanatic opponent, could they reassemble. In contracting for the Brothers' services, Bishop Spalding had agreed to pay one hundred and thirty dollars a year for each Brother. This proved to be too little and it was impossible to get more; hence after four years the Brothers had to be recalled. But because funds were not available for passage for all and because--so tradi-tion goes--they were the most expendable, Brother Francis Don-doff and Brother Stephen Sommer were left in Louisville. Brother Francis That Brother Francis Dondorf was a Xaverian Brother was a miracle of grace--a flood of grace that attracted him to a very unat-tractive institute when he could have joined many more promising ones, and which maintained and developed that attraction when even the congregation itself misunderstood and rejected him. He was born in 1816 in Aix-la-Chapelle. His family was well off; his home and school training were good. At twenty-six he held a good position in the post office of his native city. But his heart was not at rest and he prayed for light to know what God had in store for him. Always most devoted to the Blessed Sacra-. ment, he was accustomed to make a visit when he passed a church. One day in 1842 on leaving the Cathedral of Aix-la-Chapelle after 284 November, 1954 XAVERIAN PIONEERS one of these visits he struck up .a conversation with another man leaving at the same time. This was Brother Ignatius, Theodore Ryken'g first disciple, sent by him to Catholic- centers to seek re-cruits. As a result of this providential meeting, Francis Dondorf shortly after presented himself to the founder seeking admission to the new congregation. He was accepted and, following a pro-bationary period of a year and a half, received the habit on Easter of 1844. For two years Brother Francis attended the normal school at Saint Trond but was recalled then because of a shortage of teach-ers at Bruges. With Ryken and nine others he pronounced his temporary vows on October 22, 1846, but. when these vows ex-pired he was considered by the founder to be unsuitable for the life and told to leave the congregation. What later proved to be char-acteristic unobtrusiveness in community had been taken as morose-ness; what was only inexperience was judged to be lack of ability in the classroom. Grief-stricken, but with a wonderful courage and an unslackened devotion to and love for the congregatio.n, Fran-cis Dondorf returned home. Resolutely he enrolled at the normal school at Langenhorst in Rhenish Prussia to fit himself for his chosen and determined vocation. Two years later, without previous arrangement, he presented himself again to the founder for readmis-sion. He was accepted and pronounced his perpetual vows on De-cember 3, 1853. The next July he was chosen as one of the pioneer band emigrating to America. Brother Stephen Brother Stephen was born andreared in Attendorn, Westphalia. At fifteen he was apprenticed to a tailor and after four years took up that trade in Muenster. Attracted to youth work, even then, he formed a club for the young men of his area. He interested others in the work and they formed similar groups in other cities. Their achievements came to the attention of a priest, Father Adolph Kolp-ing, who offered to take over the direction of the work. The well-known and widespread Kolping Institute grew from this beginning. A chance reading of a newspaper story of the taking of vows by the founder of a new education society,in Bruges was the instru-ment of grace that awoke in Stephen Sommer a desire to make a like immolation of himself. He pondered the decision prayerfully for a year and at length applied for admission. He was accepted and arrived at Bruges on December 8, 1848, a very significant.date in view of his deep love of and abiding devotion to Our Blessed 285 BROTHER ALOIS Revleu~ for Religious Mother. He received the habit on April 2, 1850, and pronounced his vows on February 2, 18521 A man of great humility, Brother Stephen at first gave no ~n-. dication of the keen mind he possessed and was put to work as a tailor. The discoverer.of his intellectual ability--so the story goes-- was by one of those incidents that seem to be repeated in the histgry of every religious order. He was scrubbing a floor one day when two Brothers who were unable to solve a mathematical problem asked him jokingly whether he could help them. He arose from his knees, quickly and nonchalantly solved the problem, and returned to his menial work. When Brother Francis Xavier was informed of the incident, Brother Stephen was enrolled immediately at the normal school. In 1854 he was not chosen to accompany the band that set out for America but in 1856, when one of the original six died in Louisville, Brother Stephen was sent as a replacement. However, after Brother Stephen had left Bruges, the founder had written to Louisville recalling two of the men. The letter ar-rived before Brother Stephen and when he got there he found only three where he had expected five. Then, in 1858, because of the im-possibility of getting an increase in the annual, salary, two more Brothers were recalled. Brother Stephen and Brother Francis were assigned to Immaculate Conception school. They took up their abode in two small rooms at the rear of the classrooms and settled themselves to carry on in the face of any difficulties that could present themselves and for as long as obedience required them. For two years these valiant souls held the fort alone. Both humble, quiet, prayerful men, they must have been a pleasing sight in the eyes of heaven as they went through.their daily spiritual ex-ercises, did their househoId chores, cooked and ate their meager re-pasts, prepared their lessons and taught their classes. Heroically ig-noring every cause of discouragement; steadfastly resisting those who tried to persuade them to cast themselves off from the European foundation, which was precarious in itself and so very distant, and to join the priesthood or another band of Brothers; humbly living on the charity of a kind curate of the parish, they kept burning the flame of Xaverianism in America. In 1860 the pastor of Immaculate Conception parish visited Bruges to try to obtain an addition to the.community of two which was doing such fine work at his school. Brother Francis Xavier had by this time handed over the reins of government of the congrega- 286 No~embet', 1954 XAVER/)kN PIONEERS tion. By offering a salary of two hundred and fifty dollars a year instead of the one hundred and thirty, the priest won Brother Vin-cent's, promise of eight more Brothers; and soon these set out for the new land. It does not require much power of imagination to picture the joy of Brothers Francis and Stephen when they were again united with their Brothers in Christ. God was good, their faith had been justifie!! As His instruments they had labored as He saw fit, and great things could now come of His work. Of course a great new day did not dawn bright and clear at once. The Brothers still had to undergo numerous hardships. The ten of them, with several additions that came later, lived in ex-tremely cramped and poor quarters for four years. Knowing that financial conditions in Bruges were worse (in twenty years not a cent had been paid on the mother house), they made every sacrifice to save. Their usqal lunch was coffee and bread with molasses. They fasted on non-school days. Ultimately they were able to send to Brother Vincent the money needed to establish the congregation firml~ in its birthplace. On March 19, 1861, Michael Sullivan (later Brother 3oseph) entered the congregation as the first American postu-lant. 3ohn Quill (Brother 3ohn) entered before the year was over and others followed. Never startling, the growth nevertheless con-tinued steady. Brother Francis lived thirty-two years in religion; Brother Ste-phen sixty-six. They both had terms as novice master, but in those days that was hardly more than a side line. Brother Stephen, for instance, besides being novice master, was house tailor and a full-time teacher, too! They were both very successful teachers in class and in community. But it was their example as religious that, as far as we can judge, bad its greatest effect and for which they are held most in esteem in the congregation today. Closing Years Brother Francis was a stern character. One of the Brothers who taught with him as a young man tolff how, as they walked the half mile to school every morning, Brother Francis would ask him how he intended to teach his classes that day, would give him valu-able suggestions on the lessons, and supply him with anecdotes on 'the subjects involved. As a man of prayer and recollection he spoke only when good would be the result. In fact the Brother used to tell how a little, boy who had frequently seen them pass hollered one 287 BROTHER ALOIS Review for Religious day: "Look! that old man and his son never talk!" In class he was a model of efficient activity. Outside of class his only pleasure was in more work. On both Saturdays and Sun-days he gathered his boys for Mass just as he did on school days. The only difference was that Sodality and games rather than classes filled in the remaining time of the week-end days. He possessed a. good voice and delighted in teaching the boys hymns and songs, not.for the music's sake but because he loved the hymns and had a fund of songs that inculcated virtue and lauded goodness. Brother Francis, we are told, grew always in that love and de-votion to the Blessed Sacrament which we saw was the occasion of his first contact with a Xaverian Brother. In chapel he was an inspiration to all; after Holy Communion so rapt in love was he that he almost seemed to be in ecstacy. In. singing hymns the deep devotion of his soul was evident in his sincere voice, his intense expression, in the tears that frequently flowed down his cheeks. The Blessed Sacrament was the core of his existence, and the Brothers spoke often of how their own devotion to the Eucharist increased through just living with him. Like Brother Francis, Brother Stephen had a passion for work. A little man, weighing less than a hundred pounds, he nevertheless was always active. Even at the age of eighty-six he was the treasurer and bookkeeper for the large community in Louisville; he had charge of the bookstore of the high school and was tailor as well--"tailor" meaning not only that he repaired all the Brothers' clothing but made their habits too. This latter duty he had for fifty-one years in Louis-ville, Performing the tasks far into the night after a full day of teach-ing, paper-correcting, and lesson-planning. He was tenderly devoted to our Blessed Mother. One had only to see him recite her rosary or say her office to realize his heart was consumed with love for her. It is said that at the mention of her name such a look suffused his face that one would think he really saw her in glory. Brother Stephen possessed an excellent memory until the time of his death. He was extremely modest, refusing always to acknowl-edge he had done anything great in the obedience he had performed. Above all he was humble. Even as an old man past eighty, when-ever he thought he had been uncharitable to another he would kneel in the dining room before meals and publicly accuse himself and ask pardon of the one he thought he offended. Scrupulously conscious 288 No~ember, 1954 X&VERIAN PIONEERS of his vow of poverty, he opposed any innovation that smacked of luxury or worldliness. Even on his deathbed he was so distressed at the use of an electric fan which the Brothers rented to offset the terrible Louisville heat that it had to be sent back. He. objected, too, to a screenthey put in the window, fearing he would suffer in p,ur-gatory for the softness it indicated. He wanted to die as be had lived, a poor man of prayer. And so he did, breathing his last on September 19, 1911, revered by all as a saint. Brother Julian, the historian of the American Province of the Xaverian Brothers from whose work most of the information here is taken, fittingly sums ~ap the work of these two pioneers: "With the knowledge of saints, Brothers Francis and Stephen knew that God works silently and slowly: that perseverance in a cause, holy in itself, must bring success in time if faith but dominates the works. Today proclaims that they were right; and the present success and standing of the Community in AmeEca may be traced to these two holy men, who had naught but faith to sustain them, but hav-ing that had all that was necessary." (Men arid Deeds, by Brother Julian, C.F.X. [Macmillan, New York, 1930], p. 20.) SOME SPECIAL PUBLICATIONS Some twenty years have n.ow elapsed since Father T. L. Bouscaren, S.J., pub-lished the first volume of Canon Law Digest. The purpose of this work was t~ present the busy priest with all the official decisions on matters pertaining in some way to the canons in the Code of Canon Law and to present these in readable Eng-lish. The material was arranged in the order of the canons, and everything w~is carefully indexed and--wherever useful-~cross-indexed. After the publication of Volume I, supplements were published periodically: and finally, about ten years after the appearance of the first volume, the second ~,ol-ume was published. This second volume contained not only the material of the supplements but other new material as well. It is a pleasure for us to announce that Volume III of this interesting and valu-able collection of documents is now available. (Bruce: Milwaukee, 1954 Pp. xii+ 762. $11.) A special feature of this new volume is that it contains cumulatioo "indices, both chronological and general, of all three volumes. For religious, in par-ticular, we might note that the present volume contains the complete texts of the Allocution of Pope Plus XII on the religious life (Dec. 8, 1950), the quinquen-nial report, and the annual report. It also contains the text, without the foot-notes, of the Apostolic Constitution Sponsa Christi, together with the "General Statutes for Nuns" that were included in the papal document and the Instruction of the Sacred Congregation of Religious "for putting into practice the Constitu-tion Sponsa Christi.'" These are merely indications of the valuable material con-tained in the present volume of Canon Law Digest. (Continued on Page 306) 289. A ood perior ]N our March number (.pp. 61-62) we suggested that superiors and subjects pool their experiences regarding things that they had found to be of genuine help in the proper governing of a religious community. Response to this suggestion was very slow; and even up to this time we have hardly begun to get what we really wanted. Yet we have had some responses: one in the form of actual experiences, and two in the form of suggestions to print por-tions of notes that were found to be particularly helpful. We are publishing these now, with the hope of stimulating further re-sponses. A. Tributes of~ a diocesan communitg to a former superior general: Two years ago death claimed one of our sisters. She had been ~uperior general (for twelve years), mistress of novices, and a local' superior in our young diocesan community. We .asked our sisters to send us tributes to c6mpile a memory book, to be signed or not as preferred. ~ The traits that made this sister a successful superior, to judge by frequent mention in the tributes, were: Her kindness and under-standing, her personal interest in each individual, her respect for con-t~ dences, her punctuality and observance of rule, her sense of humor, her personal neatness. The following are some extracts from the sisters' tributes: "She was always keenly interested in every detail of the mis-sions, and she never forgot to ask about any of our dear ones at home who were iII or unfortunate. How she could remember about such details was amazing when one recalls how busy and overbur-dened with cares she was, and it shows the love and tenderness of her heart. "No matter how busy Mother was she wa~ always ready to listen to any 6f us--at any hour--when we approached her with problems and difficulties. Her words of comfort and encouragement have helped man~ a one over trying times. When an apology was made for taking up her time, she said, 'My time is for my sisters first of all.' " . . . "For various reasons Mother will ever be an inspiration, to me. Her great spirit of self-forgetfulness, her resignation and calm-ness in meeting with trials, and her great courage in facing diffi- 290 November, 1934 A GOOD SUPERIOR culties will be an incentive to all the sisters who wish to imitate her virtues ahd to some extent her great zeal for the honor and glory of God. "Her love and admiration for perfection in church music and singing will also be an inspiration to the sisters who appreciate the privilege and opportunity of practicing or teaching sacred music and liturgical chant. "Mother fully understood the meaning of the words, 'There is a time for work, and a time for play,' for she ever took a keen interest in the sisters' recreations, adding much to them herself. Indeed, her cheerfulness and hearty laughs would help make a sister forget her little trials and helped many a one to go back to her duties with new courage and vigdr." . . . "Nothing was too small for Mother's attention and consider-ation. When a sister had any kind of problem, she could feel that Mother would be sympathetic and would tell her candidly what she thought was best. She always showed the greatest prudence and discretion in each individual case and did not attempt to destroy what God and nature had begun, but tried to build upon it and perfect it." . . : "Mother was a shining example to us. In all her trials she set us an example to smile an'd be cheerful no matter what troubles we had. She practiced a holy resignation and child-like trust in God. It-was when the angel of death visited us and took from us one of our family that she showed her true spirit of charity and sympathy. In her conversation she would talk to you just the same as if they were her own." . . . "What I liked most in Mother was her interest in each siste) and her work. She was always ready and willing to listen to a tale of woe and sometimes made you laugh at. yourself. Her love for Our Lord in the Blessed Sacrament was clearly shown in the manner in which she prayed; and to listen to her read the medi-tation aloud was a real incentive to devotion to all." . . . "Thoughtfulness is a virtue that everyone admires. I think Mother's life Was a shining example of thoughtfulness. She never forgot nor overlooked the simple, little things. She seemed to take a personal interest in even the unimportant things about the sisters' life. She always remembered to ask about loved ones who were. absent or ill. She never gave the impression of being too busy with more important things to bother with a.ny sister's small worries. 291 A GOOD SUPERIOR Rewiew [or Religious "Her meticulous observance of the rule was ever a source of' admiration to me, while her soul-searching gaze filled me with awe and reverence." . . . "Mother had a most profound respect, for the encyclicals of the Holy Father; and her thoughtful treatment of all employees estab-lished good customs in the community. A man who had ~vorked for her years ago made the following statement: 'When I began working for the sisters I came in a borrowed suit; Mother bought me a shirt to go on duty. She had confidence in.me; she taught me to have confidence in myself and made me feel that I could be a success in life if I really wanted to be. I hope I will always feel that she would be proud of me.' " B. From the notes of a priest, experienced as a superior and retreat-director: 1. Obedience:- Superiors interpret the will of God to their subjects: this is a fundamental tenet of the religious life. When speaking to subjects, therefore, we always insist on the necessity of both exterior and interior obedience. But when speaking to su-periors we must insist on this: "Since your subjects must see ir~ you the representative of God, see to it above all tbing~ that you do not make this unreasonably difficult. Your conduct should be always edifying and above reproach, and your orders should be such as you have prayerfully concluded to be the will of God, not an ill-considered whim of your own. Christ said to Pilate: 'Thou wouldst have no authority over me if it had not been given thee from above'--meaning: the authority you have is not to be used independently, at your good pleasure; but it is given to you by God as a sacred trust." 2. Primac~j of the spiritual:--The chief duty of the superior is, in and through his government, to maintain the spirit of the institute, the .faithful observance of the Rule, so that he can hand on to his successor a community which has suffered no diminution of the religious spirit as embodied in this particular institut6. For this reason the superior must know the Rule thoroughly, the written rules, their implications, the tradition of the community; consequently he should fre~quently meditate upon the RuJe in his' mental prayer, endeavor to pentrate the mind of.the founder, whom he should look upon as one inspired by God to lead souls to per-fection along this .particular path. This maintenance'of the religious spirit is particularly difficult 292 Nouember, 1954 A GOOD SUPERIOR in our times. A revolution is going on, not'only in politics, art, and industry, but aIso in the moral outlook of men. There is a revolt against tradition, against submission, a craving for ease and comfort, for independence in judgment. Parental authority is at a low ebb. Men are eager for news, for sights and sounds. Calm of spirit, control of the imagination are diffcult; worldliness is in the air we breathe. Hence mental prayer is extraordinarily diffcult. Self-denial, "a desire to have less rather than more," is ~qually difficult. Even if these thingsare acquired in the novitiate they are apt to be a mere veneer that does not wear well amid the worldli-ness of modern life. Yet it remains true that the two props upon which the spiritual, and therefore the religious, life ,rests are prayer (chiefly mental) and penance (self-denial). Without these there can be no religious spirit. Therefore in his government the superior must see to it above all things that the spiritual life is in a flourishing condition. The spiritual life is not self-sustaining. It is kept alive and vigorous' by the constant, faithful, .daily use of the means, which are the spiritual exerdses prescribed by rule and custom. Therefore, again, every superior, in the interests of his own government, and in the highest interest of the institute, must see to it as a sacred duty that each and every one ot: his subjects is given the full time each day to attend properly to his spiritual exer-cises. No superior may, in conscience, assign such an amount of work, or such hours to a member of the community that the orderly performance of the community spiritual exercises becomes habitually or even frequently impossible. The call to the religious life is a call to religious perfection, first and foremost, and only secondarily to perform a certain kind of work to which this community devotes itself. 3. Interest in ~lounger members:- The training of young re-ligious is not completed when they leave the novitiate. Their ear-liest years in the active labors of the community may make or mar their whole future career as religious. All too often they are left more or less to their own devices, just as long as they do their work well. A good superior should be per,sonally concerned in furthering the development of the religious spirit in these young religious. I. 4. Interest in lagt brothers and s~sters:- Also, of special con-cern to the superior should be the lay brothers or sisters, those who do the housework. They and their bard work are sometimes not 293 A GOOD SUPERIOR Reu2ieu2 For Religious sufficiently appreciated by others. The superior should, try to hav~ first-hand acquaintance, with their peculiar difficulties, "and should see to it that they baye sufficient time for their spiritual exercises, that they get their regular periods of recreation, that they get suf-ficient rest, and that their living and working quarters are ~ade attractive and hygienic. 5. Interest in the whole communit~!:- A superior should not be absent too frequently from the community, and never for long periods. His subjects should know that be is around, keenly" and intelligently interested in all the departments of the house, and, though never snooping, .yet has his eyes open to observe what is going on. The members of the community should know that at certain hours, at least, they can always find him in his room or office, where he is easily approached (without any red tape) and ready to discuss their problems with paternal interest. Very likely there will always be some (especiaIIy in a large com-munity) who find it hard to deal with the superior. He should not be surprised at this or take it amiss; let him r~ther with un-feigned and unfailing kindness try to gain the confidence of such persons. Above all, he should not be swayed by human feelings against them. They are very quick to observe this, and it will ruin his chances of doing them good. 6. Aooid undue influence and imprudent talk:--A superior should keep in mind that he has been appointed superior, and there-fore that he should govern the community, and not another. Hence, be should avoid beifig unduly influenced by anyone--e.g., a former superior, or a flatterer, or one who tries to patronize, or one who "hangs around" his room or office and would like to "discuss" higher superiors or the retiring superior and his regulations or the shortcomings of the other members of the community. Let the superior wisely suspect those who, whether consciously or uncon-sciously, are "feeling him out" and trying to gain influence over him. Let him be very discreet in what he says about others (never gossiping with busybodies, and being cautious and strictly factual in information passed on to other superiors) as be may be quite certain that what he has said will before long reach the ears of the persons spoke'n about. Subjects resent fiercely being thus "discussed" behind their backs by the superior, especially with persons who have no business whatever to be parties to such a discussion. 7. Not too long in office :--The principle, "Once a superior, 294 November, 1954 A GOOD. S.UPERIOR always a superior," is wholly wrong and where followed it does great harm to community life. Being moved around from one house to another as superior is a selfish proceeding, detrimental to the best interests o.f the institute. It forms a sort of nobility, a caste; it k.eeps down excellent talent for governing among the younger gen-eration; it makes subjects lose respe9t for superiors who all too plainly like their position of eminence and will probably manage never to return to the ranks. An unselfish, humble, spiritual-minded religious who has served at most twelve years in office will be eager to go back into the ranks and into active work. If he is too old to do active work, then he is also too old for the exercise of strong, efficient, sympathetic gov-ernment in this modern world of rapidly-changing ideas. ~ A good superior who has deeply at heart the welfare of his in-stitute should esteem it one of his chief privileges to develop govern-ing talent in such of his subjects as he observes give promise of becoming good superiors. ,By judiciously" trying out the younger members in positions of trust and .responsibility, be should pick out those that show good judgment, tact, and resourcefulness: give them helpful, constructive criticism and endeavor to make them solidly-spiritual religious, humble, prayerful, self-sacrificing, de-voted to regular observance. To have been instrumental in develop-ing two or three such sterling characters for posts of authority is perhaps the greatest single.contribution a good superior can make to the welfare of his institute. C. A section from a retreat to superiors. This material "is based upon notes taken during a retreat gfuen b~t a French Jesuit, Father Thibaut. The heading of this particular section is: "He knoa)s not boa) to gouern a)ho ttnoa)s not boa) to love.'" If one does not love he does not know bow to govern others. Our Lord is our model in this kind of love: 1) In dealing with His apostl'es He ~hows us His solicitude for their spiritual life: "Keep them from evil." 2) He defended them against the Pharisees. 3) His love for His ~postles was paternal. 4) He radiated peace. 5) He tried to bring borne to them His iove for them. 6) He corrected them, but was always kind to them. 7) His love was evident in the externals: He fed the apostles: He foresaw their needs in order to care for them. 295. GOOD SUPERIOR 8) He brought out the relationship between governing and love in His thrice-repeated question to St. Peter: "Lovest thou Me?" Our love of our subjects should be paternal-~but, of course, on a spibitual basis. It should not be based on services rendered, but on the fact that they are children of God, consecrated to Him. It should not be partial because of their attractiveness or even because of their cooperation. Then we must give ourselves to them unselfishly. This de-mands great self-sacrifice, dominated by a great love for God. Not a cold love, but also not effusive to such an extent that it would seem to call for sensible return. Our love should be universal. This calls for limitless patience. Our sanctification may lie along these lines. Pray and tr~r to imitate Our Lord's love for them. Look be-yo. nd their defects and see their good qualities and bring them out. Encouragement is more conducive to good than corrections. All this calls for a great ideal. The supernatural must always sustain the ideal and influence others too. More is expected of a superior. "He who loves Me will be loved by My Father." "My little children . . . " etc. Note the warmth in these words. Our duty "is to represent God to the community. Not even infidelity "on the part of the subject is to take that love away. Christ loved often in the face of disloyalty, e.g., Judas. Jesus gained the affection of all the eleven apostles despite their differences. A superior may have to show more love to one than another, e.g., when a subject is in sorrow, or depressed, or in case of death in a family. Do specia! things f~r subjects at such times. This is not contrary to universal love. VOCATIONAL LITERATURE REQUESTED Sisters who have vocational literature in the form of booklets, pamphlets, or leaflets are earnestly requested to send samples of their literature to: The Mother General, Presentation Convent, Clyde Road, Rawaldini, Pakistan. These mission- . ary sisters wish to prepare some literature of their own to try .to attract aspirant~ in their" missionary ~erritory, as well as in Europe. Their work is mainly teaching, with a limited amount of dispensary work and visitation i~a refugee camps. Thiey have a novitiate in Ireland; their missionary work at present is confined to Pakistan and Northern India. 296 Address !:o Mot:hers General Most Reverend Arcadio Larraona, C.M.F. [EDITORS' NOTE: This address was given' by Father Larraona at the conclusion of the meeting of mothers general in Rome, September, 1952. We are publishing it with the permission of Father Larraona. For further information about the ad-drdss and about the proceedings of the meeting, see page 306.] !,~is not without deep emotion that I address you this morning. behold in you the hundreds of thousands of consecrated souls for whom you are responsible before God. Your presence here shows that you feel the full force of this great responsibility. Never-theless the thought of it should not excludi deep and trustful feel-ings of confidence. In your administration strive to imitate those qualities which we find in God's administration of ,the world, if we may so speak, that is, the qualities of understanding, far-sightedness,. kindness, and patience. If you work in this spirit, then have con-fidence that God will work for you and in you. I. REVISION OF CONSTITUTIONS:' In 1922, the S. Congregation of Religious ordered all approved religious communities to send in their constitutions for revision and, if need be, correction in the light of the provisions of the recently published Code of Canon Law. But even after this general obliga-tory revision of some thirty years ago, the S. Congregation does not necessarily feel that all the details of all constitutions must remain forever unchanged. Rome is ready to consider the advisability of, changes on certain points, provided the individual communities show good reasons for the modifications they wish to introduce. Rome wants this" evolution to be without spurts,or shocks--a genuinely vital evolution, imitating the growth and development of a human being[ Hence, the usual procedure is to require that all proposed modifications be first submitted to a general chapter, and that the. changes be approved, not merely by an absolute majority, but even by the moral unanimity of the capitulants. In this connection, the following particular points might be mentioned: Custom-Books The custom-books of religious communities, sometimes called "directories," are not approved by the S. Congregation of Religious except in a negative sense. That is to say the S. Congregation'ex- 297" ARCADIO LARRAONA Reoiew for Religious fimines these books in order to make sure that they contain nothing theologically or canonically erroneous, but does not approve them in the strict sense of the term. In this, the custom-books differ from the constitutions. Notwithstanding all their good qualities, it.is undeniable that custom-books, because of their detailed regulating of many aspects of" daily life, can and do become oppressive, or at least embarrassing. There are superiors of all types and temperaments, and some of them are unduly'a'ttacbed to the letter of the prescription, without con-sidering the spirit, and without thinking sufficiently of the end ar which they aim, an end which frequently can be obtained through the use of different means. Superiors may therefore legitimately make known their wishes to the S. Congregation of Religious. They should not fear to request such changes on the grounds that they will be thought to be unfaith-ful to their community traditions. Change in itself is not heresy, but it goes without saying that no changes should be proposed merely because they fall in line with the caprices or personal likes of an in-dividual superior. All changes submitted to the S. Congregation must usually bare the morally unanimous approval of the general chapter. In case of urgent modifications, the S. Congregation will take action even between general chapters, but with the obligation to submit the matter to the next chapter. The Religious Habit The Holy See leaves to every individual community full freedom of action regarding all the details of its.specific habit. The S. Con-gregation is interested mainly in maintaining the peace of mind of all religious. Peace and charity are of much higher importance than the advantages to be gained through 'improvement in some detail of the habit. Rome's only question in such cases will be: "Are you all agreed?" The modifications will be approved, provided they are supported by the general chapter, and provided the minority, if there be one, is not unduly obstreperous in its opposition. If that should be so, Rome would counsel patient waiting. The Abolition of Class-Distinctions The same principles are followed when there is question of re-moving from the constitutions the articles which set up different classes among the religious of one same community. Peace is the paramount consideration. Rome will approve the elimination of 298 November, 1954 ADDRESS TO MOTHERS GENERAL class-distinction, but only on the three following conditions: (a) that the change insures absolute equality of rights and obligations; (b) that the superiors be fully empowered to appoint any religious to any office, due regard being given to the .individual capacities of each one and the needs of the community; (c) that all the religious, irrespective of the class to which they may have previously belonged, contribute their share of effort in providing for the common needs of the community. Saving these principles, the abolition of the dis-tinction between classes will be approved by Rome, but the S. Con-gregation. will never use any pressure in order to bring this about in any particular institute. II. SUBSTITUTION OF THE DIVINE OFFICE FOR THE LITTLE OFFICE OF THE BLESSED VIRGIN: Through the constantly growing liturgical movement, there is an increasing tendency among religious communities of women to introduce the recitation of the Divine Office in the vernacular instead of the Little Office of the Blessed Virgin. Needless to say, the S. Congregation is favorable in principle to all proposals which' will insure a deeper and richer participation of religious in the sacred liturgy, since such participation brings them into more living contact with the Church. Nevertheless, all innovations must be worked out in a spirit of good balance and discretion. Again, nothing is com-parable to the advantages of peace in a community. The S. Congre-gation does not grant any general permission for substituting' the Divine Office in the vernacular for the Littie Office. Each individual institute must ask for it and submit its own particular reasons for so doing. Proponents of the change oftentimes forget that it is hardly possible that an entire community will react favorably to the innova-tion, and it is the responsibility of the S. Congregation of Religious to forestall discontent and opposition as far as possible. Consequently, the permission for the Divine Office in the vernacu-lar instead of the Little Office will be granted on request, with due regard to the following conditions: (1) that the reqfiest be sup-ported by morhlly unanimous agreement of the general chapter-- what causes trouble is not from God; (2) that the request be not in opposition with either the constitutions or the tradition of the community involved--sometimes the recitation of the Little Office is in conformity with a vow or promise made by the founder or foundresss; (3) that the apostolate of the sisters allow them time 299 ARCADIO LARRAONA Re~ieto [or Religiotts for the recitation of the Divine Office without unduly 6verloading their dhy. This does not mean that the S. Congregation always . drives with its brakes on--but everyone knows that it is dangerous to drive without brakes. III. THE DIFFERENT STAGES OF FORMATION: 1. Apostolic Schools Apostolic schools are of comparatively recent origin, the earliest of them dating from about the middle of the last century. They were first introduced in institutes of men: but they have now become increasingly common in reiigious communities of women. The Holy See has issued practically no legislation on the organization of such apostolic schools. The S. Congregation is patiently awaiting, the guidance of experience. These apostolic schools are not permitted by the S. Congregation for cloistered nuns or for religious whose lives closely approgimate to that of cloistered nuns. This is not a real law of the Holy See, but rather a guiding norm, based on Rome's desire to avoid any sem-blance of pressure ' when there is question of a vocation calling for such special qualities as those required by the contemplative life. The S. Congregation regards apostolic schools as internal schools of a religious community. This point is of canonical importance in determining the degree of freedom to be allowed the community in the organization and administration of these schools: (a) those which do not require any actual, signs of vocation to the religious life; (b) those which demand at least the seeds of vocation to the religious life; (c) those which require signs of a vocation to a speci-fic type of religious life. In any case, the organizati6n and rules of an apostolic school should not lose sight of the fact, that the girls in them are young. The atmosphere as far as possible should be that of a family. The apgstolic school should not be turned into a noviciate in miniature. There should be nothing to interfere with the full freedom' of the candidates in the final determination of their vocation. The pro-gram of studies should not be so highly specialized as to make ad-justment to a different type of life outside difficult. Teach the girls, first of all, to live good Christian lives. No asceticism at the expense of the moral law. Avoid whatever might even remotely result in deformation of the natural qualities and virtues of the candidates. 30O November, 1954 ADDRESS TO MOTHERS GENERAL 2. The Postulate The postulate is obligatory for all women religiousl It must last at least six months. If .the constitutions prescribe a postulate of one year, the six months' prolongation is still permissible. The maxi-mum length of the postulate in any community is eighteen months. Rome does not want the decision as to admission to be delayed too long, and this is why the time limit is imposed. 3. TOe Noviciate Rome will easily grant permission to have two years of noviciate instead of one, if the same conditions are complied with as those pre-viously mentioned in other connections. But if such permission is granted, the chan~e becomes obligatory and superiors have no faculty to dispense from any period of this two-year noviciate. It makes a bad impression on the S. Congregation when a community advances good and cogent reasons for two years in noviciate, and then almosf immediatHy begins to ask for dispensations from the change which the community itself requested'. The S. Cgngregation permit~ the employment of novices in works of the institute during the second year of noviciate. This was a courageous step, which at first seemed to some people to be in 9pen conflict with the fundamental spiritual purpose of the noviciate. The reason is that today no formation can.be regarded as complete with-out some concrete, contact with the apostolate. During such employ-ment the novice remains a novice. She must be given to understand that she is still on probation, even though she be outside the novici-ate. She should be under the supervision and guidance of an ex-perienced sister, since the superior of the house, unless it be a small house, will ordinarily be too absorbed with administrative details to give her tbeOtime and attention required by her special situation. Tbe use of novices during the second year must be motivate~t by the wel-fare of the novice, not by the needs of the community. During this period she is given a chance to prove bet qualities, and to learn un-der supervision how to use the apostolate as a means of personal sanctification. She should be protected and safeguarded without be-ing mollycoddled. Superiors should not forget that when young religious are taken from the hothouse atmosphere of the noviciate and sent out indiscriminatdly into houses where, so to speak, all the windows hnd doors are open, they cannot fail to catch cold. 4. The duniorate In the' noviciate the formation of the religious is begun. In the 301 ARCADIO LARRAONA Review For .Religious juniorate it is continued, though not with the detailed program of the noviciate year. The juniorate is an initiation into the apostolate, while the young nun still remains under the safeguarding influence of supervision and guidance. The juniorate is intended to forestall/ the catastrophes which have sometimes befallen young professed sis-ters who were sent into the active life without any transition period to prepare them for the special problems confronting them in that life. Sisters in the juniorate are in a kind of middle stage of forma-tion, in which they are not subjected to the restrictions of the novici-ate in all their rigor nor yet allowed all the freedom of perpetually-professed religious. At the same time they are provided with an op-portunity to integrate their technical training with the demands of their religious vocation. During the juniorate, whatever may be the special form it may take, the sisters should be under the close-range guidance of experi-enced and capable religious. Unless a house is specifically set up as juniorate, the superior will ordinarily not be in a position to carry out the functions of mistress of juniors. The duration of the juniorate will depend on its intensity, the duration increasing accord-ing as the juniorate is less intense. All communities could at least provide their temporarily-professed sisters with special courses and help during the summer vacation. There is no objection to the juniorate's lasting for the entire period of temporary profession. The ideal is a specifil house, for those communities which can provide one. The threefold aim of the juniorate is: formation, practice, pro-bation. IV. RELIGIOUS PROFESSION: The S. Congregation is ready to allow up to five years of tem-porary profession, ~vith the possibility of an extension of one year. No temporary profession can be extended beyond six years, according to the Code of Canon Law. The reason is that if a sister has not succeeded in satisfying her superiors as to her vocation during the period of postulate, noviciate, and six years of temporary vows, it is hardly probable that she will be able to pro.vide this satisfaction in an extended period of probation. Rome views with favor the so-called "third year of probation," which can be organized either immediately prior to perpetual pro-fession or at some later period after time spent in the apostolate. In whatever form it is organized, the third year of probation has in- 302 ADDRESS TO MOTHERS GENERAL calculable advantages. Nevertheless, although it is highly recom-mended, it is not in any way 'imposed by the S. Congregation. V. THE VOW OF POVERTY: I should like to have time to go over with you each of the vows of religion. Time does not permit, but I cannot resist the desire to say something to you about the vow of "poverty, which is the bul-wark and safeguard of the religious spirit. At the Congress at Notre Dame, after a splendid paper on poverty and the common life in present-day America, a sister asked whether custom could justify the keeping of personal gifts, etc. The speaker, a Dominican Father, replied immediately that neither custom nor any superior could legiti-mately give a permission which might run counter to the demands of the common life. No superior can allow what is against the spirit of poverty. It is important to cultivate disinterested motives for zeal in the apostolate. The ministry, in no matter what form it is ex-ercised, should be emptied completely of all concern over personal gain. It is a fact. of experience that zeal oftentimes diminishes in proportion as interest in personal aggrandizement increases. VI. GOVERNMENT : 1. Elections Sisters often fall into one or the other of two extremes in chap-ters: either they organize a real electoral campaign for or against a religious, or they go around in a state of unconcerned passivity. Canon Law forbids electioneering or anything approximating it. But good sense demands, especially in congregations with worldwide ex-pansion, that the electors take means to assure themselves of the qualities (health, virtue, experience, ete.) bf the candidates for the various offices. The line of demarcation between asking for infor-mation and organizing a campaign is not always too clear, but it can usually be made clear by the good sense and virtue of the religi-ous themselves. It should not be forgotten that a half-vote is sufficient to con-stitute the absolute majority (for instance, 17 votes out of 33 is an al~solute majority). It is not required that the majority be con- 'stituted by one vote more than half. 2. Re-elections Canon Law sets no limit to the' terms of major superiors but leaves this to the constitutions. The S. Congregation is not only ~ 303 ARCADIO LARRAONA Reoiew for Religious not favorable to election beyond the terms provided in the constitu-tions, but it is opposed to it on principle. Superiors and capitulants should remember that they, no less than their subjects, have in ob-ligation to observe the law of the Church. Perpetuation of indi-viduals in office tends to prevent the formation "of capable superiors or makes it necessary for them to be chosen from within a closed circle. Other things being equal, the S. Congregation definitively prefers the election of a new superior rather than the re-election of the one inoffice, when the term fixed by the constitutions l~as ex-pired. In case of a superior general, this re-election is called postulation, and requires a two-thirds majority of the chapter. Some constitu-tions forbid all postulation. The fact of having the two-thirds ma-jority must be accompanied with sufficiently serious reasons to influ-' ence the judgment of the S. Congregation. The reasons will be judged with severity, and the confirmation of re-election after the term fixed by. the constitutions will constitute a rare exception. 3. Admission to Profession The freedom to refrain from perpetual profession is mutual on the part of both the institute and the subject. The sister may leave, and the community may refuse to admit h~r to perpetual profession. Such refusal may not be motivated by ill health, unless there is proof that the illness was fraudulently concealed or d~ssimulated prior to first profession. It is not necessary that this deceit or dissimulation should have come from the religious herself. A religious suffering from some hereditary disease which has been concealed from her by her parents may be refused admission to profession on this score, even though the deceit did ndt come from herself. The language of the Code is purely impersonal. There are difficult cases of ineptitude coupled with ill health. If the ineptitude is in any way connected with the ill health, then the rule is the same as for a religious in poor health; she cannot be dismissed 6r refused admission to final vows. If it be simply inepti-tude for the works of the community, then the community enjoys perfect freedom, since the period 'of temporary profession was in-tended precisely to determine whether or not the subject is able to make a' contribution to the apostolate of the institute. 4. Exclaustration An indult of exclaustration suspends the canonical obligation of 304 November, 1954 ADDRESS TO MOTHERS GENERAL the common life for an individual religious.It entails dispensation from the points of rule incompatible with the new status of the re-ligious, forbids tier to wear the religious habit, and deprives her of active and passive voice for the period of her stay outside the com-munity. If there is no scandal, and especially when the reason un-derlying. the exclaustration is not one for which the religious is re-sponsible, 'Rome may, with the recommendation of the superior, permit the religious to retain the habit. The religious, however, has "no right to demand such peimission. Exclaustration is a favor, not a right, and the religious has the obligation, to return whenever the superiors so wish. Superiors cannot allow subjects to remain outside the com-munity, except for purposes, of study, for more than six months. This residence outside the community is not the equivalentof ex-claustration and thus does not entail a.ny o'f the restrictions men-tioned in the., preceding paragraph. Such residence is not favor~l. Any situation demanding the residence of a religious outside her ~ommunity for more than six months is, generally speaking, a dan-gerous situation. Exclaustration "ad nutum Sanctae Sedis"--at the good pleasure of the Holy See--is a measure adopted to cope With those situations in which a religious shows enough malice to be impossible to live with and yet not canonically sufficient to justify dismissal. Often-times these cases involve a eertain degree of mental weakness: un-balanced enough to be impossible, and not unbalanced enough to be locked up.' In such cases the S. Congregation orders exclaustration, with all the above-mentioned restrictions, and the exclaustration perdures as long as Rome so wishes. The institute is obliged to assist in the maintenance of the religious. The present practice of the S. Congregation demands, under pain of subsequent invalidity of the rescript, that all rescripts for dispen-sation from vows be definitely accepted or rejected within ten days of the date the subject is notified of the granting of the rescript. OUR CONTRIBUTORS BROTHER ALOIS is an instructor in religion and Spanish at Archbishop Stepinac High School, White Plains, New York. SISTER MARY is professor of psychology at Marygrove College, Detroit, Michigan. JOSEPH N. TYLENDA is making his philosophical ~tudi~s at the Jesuit House of Studies, Spring Hill Sta-tion, Mobile, Alabama. 305 SOMI~ SPECIAL PUBLICATIONS ¯SOME-SPECIAL PUBLICATIONS "_. (Continued from Page 289) One further observation about Canon Law Digest. Volume III includes docu-ments published up to December 31, 1952. Hereafter an annual supplement will. be issued in loose-leaf form. The supplement for 1953 is now in the press. An exceptionally useful book for all who catalogue Catholic books is An Al-ternative Classl/ication /:or Carbolic Books. This book, originally prepared by 3eann~tte Murphy Lynn, was first published in 1937. Previous to that, libraries with large collections of Catholic literature had to fit the. books into inadeq;u~a:te' classification schedules. An Alternatit~e Classitication offered a new and satisfa~t.~ry" way of cataloguing Catholic books that could be used with 'the Dewey Decimal or, especially, the Library of Congress classifications. A second, and revised, edition, of this valuable technical work has now been brought out by Father Gilbert C. Peter-son, SJ. A special feature of this new edition is the fact that the index, originally fifteen pages, is now forty-two pages. Also the list of religious orders and coiagre-gations is extensive; in the case of institutes of women, the date and place of founding is given, and, if they came to the United States from another country, the date of the first foundation in this country is given. The price of the book (cloth, 512 pages) is $10.00. It can be,obtained from the Catholic University of America Press, 620 Michigan Avenue, N.E., Washington 17, D.C. FATHER LARRAONA'S ADDRESS Fatfier Larraona's address to the mothers general is one of the clearest and most important statements of the mind of the Church concerning the government of re-ligious. In publishing it we have followed, ~ith some slight changes, the English version that appeared in Acta et Documenta Congressus lnternationalls Superiori.s-saturn Generalium (Rome, 1952). This publication of the Sacred Congregation of Religious is printed and distributed by the Pious Society of St. Paul. which has establishments in many countries. The volume contains the proceedings of the convention of the mothers general in five languages: Italian, French, English, Spanish, and German. In this country it can be obtained from the Society of St. Paul, 2187 Victory Blvd., Staten Island 14, N.Y. For a more complete understanding of the mind of the Church, one should also read three addresses of Pope Plus XII--to religious men (Dec. 8, 1950), to tezch-ingsisters (Sept. 13, 1951), and to the mothers general (Sept. 15, 1952). The last-mentioned address was published in REVIEW FOR RELIGIOUS, XI (Nov. 1952), 305-308., We hope to publish the other papal addresses later. FAMILY DAY The Family Communion Crusade is again sponsoring an international Family Communion Day. The Feast of the Holy Family, ,lanuary 9, 1955, will be ob-served by hundreds of thousands of families in more than forty countries, with family group Communion and family consecration to the Holy Family. The aim this year is particularly to obtain prayers for the persecuted nations behind the Idgn Cuitain. Those who wish to join in promoting the Family Commimion Day can obtain further information, literature, etc., from: Family Communion Crusade, 10 Farm .View" Road, Port Washington, N.Y. 306. . That: ",Judging Ot:hers" Habit: In t:he Light: ot: Modern Psycholog Sister Mary, I.H.M. THE ideal of religious life suffers from many weaknesses in our | human nature, but it" probably suffers from none more than in the ever-present desire to judge the other person. Our Lord l~as warned us against l~his weakness with a threat--Judge not that ~,9u be no~ judged--and yet we persist in doing it. Sometimes it becomes so much a part of the daily fabric of life that we are no longer aware that we do jti~lge other people. Habits of judging are usually formed in childhood, long before what can really be called "social feeling" has debeloped. Only the most careful and spiritually enlightened training offsets the forma-tion of such habits--and even then probably only partially. With the dawn of conscience and still later in adolescence with the de-velopment of social insight and appreciation, charac(~r, training can do much to eradicate or, perhaps better, to supplant the "judging-others" habit. Su?ely, a realization of the doctrine of the Mystical Body and of Our Lord's own commandment which He has made the first law of living together, "that you lox~e one another as I have loved you," should sound the death-knell of unkind judgment for all Christians, and especially for r.eligious._ Yet, as we know so well, it does not. It has always seemed to me that in the pettiness of mind and interest in trivialities which follow the "judging-others" habit the devil gets in his most successful innings. How-ever, this is not the aspect of the problem I am interested in dis-cussing. This aspect is rather, what the "judging-habit" means psychologically. The understanding of. this will, I think, throw light on wbg Our Lord condemned it so rbundly and wb~t, also, He makes our judgment ofothers the norm 5ccording to which He will judge us. ¯ Modern psychiatry has a useful technique which it u~es. ih analysis. This te[chfiiqfie. is from Freud, incidentally, although" the mechanism.itself is part of even Aristotle's psychology. I refer to the mental-mechanism which w~e learned to call .association. in' psy-chology. Freud cMled his tech'nique "tYee association. His theory is that if a person allows his mind to wander freely it will con~i~ct 307 SISTER MARY Revietu for Religious up with past experiences which, though normally forgotten, are still much alive in the unconscious mind. Every religious knows this process well--it seems to be at its best durihg meditation. In setting forih his theory of analysis t'hrough free association Freud liked to start with the material of a dream. Psychiatrists today use many other types of material: daydreams, memories, emotionally toned experiences, etc., as starting points for analysis. Apparently what we start with is not too important. But all who use the tech-nique are agreed with Freud's basic principle: the person who makes the association is the person who is anal~tzed. In this connection, a story once told me by Dr. Thomas Verner Moore (now Dora Pablo Maria) will illustrate the principle. A young doctor, a fallen-away Catholic, read a paper analyzing Charles Darwin at a psychiatric meeting. The young man was well known to Father Moore as one who had repudiated all moral principles both in his professional practice and in his private life. Moreover, lie seemed to take a special delight, whenever Father Moore was present at any rate, in finding some way of ridiculing the Church and Cath-olic. beliefs. However, in his paper on Darwin he limited himself to the subject. He had taken passages from Darwin's writings and, using free association on these, bad built up an astounding picture ot: Darwin as a libertine and even a pervert. (The facts of Darwin's ¯ \ private life actually reveal him a~ a loving father and husband who devoted himself to his family through and outside of his scientific work.) Discussion was limited to remarks expressing surprise and even admiration of psychiatry's revelation of Darwin's inner soul, until the chairman called on Father Moore for his comment. He, too, expressed great surprise at the immorality attributed to Dar-win and then said: "But I must in defense of the absent Darwin call attention to the very important principle at the heart of all analysis by the method of free association which apparently Dr. X has overlooked. It is this: in an analysis the person to be analyzed must make the associations. Since in this analysis, Dr. X made all the associations, the analysis is, by definition, that of Dr. X rather than of Darwin." " Now in our judgments of one another we begin, at least usually, with some action, or look, or statement of our neighbor. Then, as we. say, we "interpret" it. Really this interpretation is.a free asso-ciation of its meaning to us. The material .for it is drawn from our own experiences, our own feelings, attitudes, and ideas, our own 308 November, 1954 JUDGII'~IG OTHERS unconscious mind. And so in the judgment, we have revealed no~ our neighbor but ourselves. The injunction of Our Lord then is intended to protect our neighbor--and He threatens that He will place the judgment back squarely upon our own shoulders. The psychiatrist would say today, "Justly so. For you have judged yourself." How much th~ little-heSS, the jealousy, the short-sightedness, the bitterness, the hostility of human nature can give vent to (and at the same time do the devil's work')" through this simple mechan-ism! It, as we said before, can become so easily a part of our every-day- way-of-doing things. We use it on equals; alas, we use it on superiors, our spiritual fathers or mothers in religious life; and--a ¯ greater alas (because of their greater grace of state), superiors use it on their subjects, their spiritual children. Snap judgments; judging a whole area of life and intention from a single fact or incident; setting in movement a whole set of causes which shape a life and its work for Christ on the personal interpretation of a word, an action, an idea, or even a fault, are ways in which the mechanism works practically. If this one principle of Our Lord's, together with the mechanism of free association whereby.we violate it with such blind security, could be understood, what a difference it could make in social living! The application of that commandment whereby all men are to know that we belong to Christ would be much easier ! Psychology would give us another helpful hint in this matter. Since, when I judge another (let us say Sister Y), I do not really judge Sister Y but rather myself, this judging-others habit becomes an open book in which I can read myself and know 'my weaknesses and strengths. Our Lord is good to let us have so simple a revela-tion' of self always handy. Used aright, that is on one's self instead of on one's neighbors, the motives and the matter for speeding along the road of virtue should be plentiful. Our Lord exhorts us in another place to "judge just judgments." A true'judgment requires not "free association" but objective.truth and sound reasoning on prir;ciples. This is probably why the Holy Spirit in Ecclesiasticus so definitely connects wisdom and justice: He that possesseth justice shall lay hold of her . . . with the bread of life and understanding she shall feed him and give him the water of wholesome Wisdom to drink. "Judging just judgments" will require: (1) that we use all natural sources of knowledge, (2) 309 NEWS. A.ND V~ IE.WS ., t.ha.t we discipline the tendency to use undisciplined association, imagining it to be understanding, and (3) that. we call upofi those g!fts of the Holy Spirit, which we all possess, supernatural knowledge, .u.nderstanding, and wisdom. So often these lie like great untapped r.e.serves of grace and power on the outskirts of an all too busy and natural life. Certainly the first step towards this final goal of "just judgment" is to master completely the "free association-- judging-~babit." News and Views American Founders' Series "Xaverian Pioneers," in our present number, is the first response to our suggestion for an American Founders' Series (cf. REVIEW FOR RELIGIOUS, XIII- [March, 1954], 62). We should like to re-peat the suggestion that good biographies of American founders would make both interesting and profitable reading. But we must also repeat that what we want is the story of American founders: that is, religious who either founded an institute in the United States or Canada or extended an already-existing institute to these coun-tries. For instance, the Xaverian BrotBers were founded in Belgium, but stress is rightly laid in the present article on the brothers who pioneered the establishment of the congregation in this country. Of what should such biographies consist? To answer the ques-tion negatively, let us say that the objective of this series is not to have panegyrics or pious table reading. The biographies should be factual and should bring out the character of the founder and the spirit of the institute, as well as the purpose or purposes that the institute is supposed to serve in the mission of the Church. Length of biographies? For our purpose, about four or five thousand words would be ideal. Nevertheless, we do not wish to confine authors to such a strict limit; after all, the real limit of an article ought to be ~the space required in order to do justice to the subject. Hence, shorter biographies would be acceptable, and so would loffger ones--up to, perhaps, eight thousand words. It seems advisable, also, to repeat here some of our previous sug-gestions regarding the style of the manuscript. 1) Every manuscript should be neatly typed, at least double (Continued on Page 329)" 310 '.Just: November--or Always? Joseph N. Tylenda, S.J. DOWN through the centuries, the Church Militant has pr'ayed for the souls in purgatory; this is evident, above all, from' the history of the Mass. However, it is not our purpose here to discuss the historical aspect of the devotion, but rather to show that this devotion should be an. integral part of the life of every religious. All religious, by profession, strive not only for their own sal-vation and spiritual perfection, but also for that of their neigfibor~ Reality is such a mesh of complex intertwining threads, each strength-ening and supporting the other, that we cannot divorce striving for personal sanctification from working for that of our neighbor. It is not in the tradition of the saints that we should first become per-fect and then work for the neighbor; rather the two should normally proceed simultaneously. Here we wish to stress that it is by work-ing for the sanctification of all souls, not only of those on earth but also of those in purgatory, that we ourselves reach our perfection and attain our salvation. It is by giving that we receive; by leading others to sanctity we can help sanctify ourselves. The need to pray for the Church Militant and those still not members of the Mystical Body is quite apparimt, and no one ~vould deny it. Equally so, no one would deny that the ~ouls in purgatory have need of our prayers; but is the need of the latter as, apparent as that of the former? Because members of the Church Militant still run the risk of losing heaven, some may conclude that they need all our prayerful efforts. As for the members of the Church Suffering, they are assured of beatitude--they have only to wait for it. It would be idle to argue which group needs our prayers more, but we can at least point out that the members of the Church Militant can help themselves, whereas those of the Church Suffering are en-tirely dependent upon the prayers of the living. In this article, then, we are going to consider the reasons why prayer for the souls in pu.rgatory has a place in the spiritual life of a religious and, coupled with this, we shall examine the effects that such a practice has upon the spiritual life of the religious himself. ' Itcan be said that the suffering souls have a claim ~o Our prayers in their behalf. Some of them may found this claim on certain spe- 31i 'JOSEPH N. TYLENDA Review for Religious cial ties; others can appeal o61y to our charity. We are not bound by any special ties to pray for all the dead, but surely we do have such special ties to our dead relatives, fellow religious, extern friends, benefactors, students, and others; and as a consequence, we are under some sort of obligation to pray for souls, their appeal is directed rather to our ~pecifically, to our sense of pity. We offer for them out of mercy and fellow-feeling, whose image we recognize in them. them. As for the other general charity or, more prayers and good works or out of love of God Can gratitude oblige us to pray for the dead? If we are bound to show gratitude and give thanks to the living for their goodness to us, are we any less bound to be grateful to the dead for the good-ness they have shown us while living, and which we, in our pride and envy, have perhaps refused to recognize? The religious order or. congregation to which we belong is a human instrument, and its present progress and perfection is owing in great part to the dead of our order that have gone before us. We, their spiritual children, now enjoy the fruits, without ourselves hav-ing done the sowing. To give but one instance--and this of the more tangible sort--the charity shown to us by our benefactors was enkindled by those now dead; nit is because of them that the living still enjoy many favors first meant for them. Can it be denied, then, that we owe them gratitude, that our fellow religious who have al-ready gone from this life still retain a claim on our prayers? We, as members of a religious community, are supposed to help our fellow re-ligious work out their salvation. Can we say that our task is done when they have died--when as y~t we cannot be sure that their souls are enjoying the blessed vision of God? While alive they gave us generously of their love and friendship, their kindness and help; furthermore, we may reasonably presume that they prayed for us; for our sanctification, our pe.rseverance. Again, these breth-ren of ours were by the good example they set us often our incen-tives to love God and practice virtue; in fact, their very presence ~tcted as a continual reminder of God's goodness and love. Praying for them is now our only way of thanking them. And we do owe' them thanks. In the light of this it is easy to understand why re-ligious institutes require that all their members offer certain definite suffrages for those who have died. Another important reason why we owe certain particular souls prayerful remembiances is that these souls may now be suffering 312 Ploverober, 1954 JUST NOVEMBER-~OR ALWAYS? because of us. Certain actions. ~of ours, either before or after our entrance into religion, may have caused them,, when still alive, to offend the just God, and now in .purgatory they .are .suffering in atonement for those offenses. In such a case, can we derby that we are partially re]ponsible for their sufferings? Are 'we not bound to help such souls? Shouldn't we atone for those faults together? It may be that our parents themselves have already died; there is no question but that for them at least we shall pray much. They gave us our earthly life, our shelter, and our food--gratitude demands that we see to it that they now speedily attain to eternal life, sure refuge and refreshment in their heavenly home. All of us, too, have other relatives and friends for whom we wish to pray and ought to pray. Many there are, therefore, for whom we are obliged in gratitude to pray; ~nd every one of us will, no doubt, be able to think of still other groups or individuals for whom he has some obligation to pray. Besides our duty towards many Holy Souls by reason of these special ties, al! the souls in purgatory excite our charity. Charity is giving of self to others, not because we owe it to them, but simply because they are in need and we can alleviate that need. The Holy Souls cannot leave purgatory until they have been purified and made ready for the beatific vision. This can be effected only through their suffering, or through the prayers and sacrifices offered for them by the living. Not without reason are the Holy Souls often called the "Poor Souls," for they cannot merit anything for themselves. From this' point of view, they are utterly dependent upon the liv-ing. It is charity that incites us to do what we can to lessen their punishments by praying for them and suffering with them. Prayers for the dead are as alms to the poor. Of themselves the dead are helpless to hasten the end of their suffering; but through our passing charitable acts they can come more quickly to the treasure heaped up for them in heaven. The Holy Souls are our 'brethren in distress; we must not close our eyes to their misery. The pre-cept of lovi.ng one'~ neighbor applies to the dead as well as to those that are alive. The mandate is "Love thy neighbor," and, as we know, this is equivalent to "Do good to thy neighbor"; in the present case it means "Pray for thy neighbor," for prayer (with sacrifice) is now the only thing good for them. Charity is also, and primarily, the love of God; but assuredly, to pray for the dead is to love God, for has He Himself not said, "As long as you did it 313 JOSEPH N. TYLENDA ' Reoiew for "Reli~iou's for one of these, the least of my brethren, you did it for hae"? Even from these brief considerations we may come to realize that constant prayer for the Holy Souls has.a necessary place in the life of every religious. However, an obje(tion may be raised that "helping the souls out Of purgatory is a selfish and rather mer-cenarY affair, since we know that they will, both now and upofi their entry into. glory, pray in turn for us." But this objection is wholly unwarranted, for this interchange of prayers between the members of the communion of the saints is not self-seeking in any bad sense of the term;, rather it is a perfect friendship based on a community of grace and charity, and manifesting itself in an ex-change of precious gifts." For doing good there is always a reward; heaven itself is the great and final reward for all our good actions. Can we doubt, then, that there is a special reward for the religious who prays for the dead? There will, surely, be more joy for him hereafter, but is there no more immediate reward which he will receive even while still here below? We believe there is: we be~lieve, for our part, that it consists in an enlivened desire to go to God, a deepened u'ndersta~ad-ing and appreciation of those words of Saint Augustine: "Our hearts were made for Thee alone, O God, and they shall not rest until [hey rest in Thee." Another reward that should come with praying for the dead is a greater de.testation of sin, which, even when forgiven, may still deserve such punishment, and with it a clearer understanding of the sanctity of God, who may not be seen face to face by any soul not wholly pure. Finally, this devotion should inflame us with the desire to have as much as possiblg of our own "purgatory" here on earth so that after death, with little or no delay, we may enter into the joy of Our Lord. Nor is it presumption for a religious to have the desire to avoid purgatory, for it is not in God's primary providence that any soul should go there. Christ would have us be perfect as our heavenly Father is perfect, and the perfect will have no need of the cleansing fires of purgatory. We ought not close this article without recalling the means we have at hand for helping the Holy Souls. These are, to be sure, prayers and indulgences, "works of penance, and, above all, the Holy Sacrifice of the Mass with its unlimited graces. However, these means and their efficacy are so well known to all religious that we do not need to e~plain ther~ here. We conclude in the ~ords of Sacred Scripture that "it is a holy 314 Nou.ernber, 1954 COMMUNICA@IONS and a wholesome thgught to. pray :~or. ~he.de.ad:i' Eve, ry soul out. of purgatory', through:.gur pr~yers,means another saint in heaven~a deeply'consoling thoughl~. Ought we,' then," to remember the souls in. purgatory only at the very end of our almost endless li~t of in~ t~ntions and as a matter of mere routine, or should we not rather .make our petitions f0~ them an integral part of-our prayers for the salvation and sanctification of our neighbor? With all this in mind,. can we maintain that such a devotion ought to receive emphasis ~luring one month only? Can we so confine our charity and our love of God and neighbor? ommun{ca -{ons Reverend Fathers : I have just finished reading Ft. Aumann's excellent article on "Religious and Modern Needs" in the July issue. May I congratu-late him for it? ' Fr. Aumann's article answers a definite need for establishing the correct relationship between contemplation and action. Many of us are unfortunately so engrossed in teaching and the other works of the apostolate that we are fatigued and overworked and cannot give the needed efforts and time to the so necessary life of prayer and meditation. As'a result everything suffers thereby. Thus we cannot insist enough on personal sanctification as the end of religious life. However, I would like to call your attention to another as-pect of the problem which struck me in reading Ft. Aumann's article. Some religious, I am afraid, misunderstanding this primary aim of personal sanctification over the apostolate, go to the other extreme and risk believing themselves good religious if they are materially faithful to their spiritual exercises. In this regard a fellow priest of mine ironically d~fined the good religious as one "who is regularly on time for all his spiritual exercises, punctual at meal time and other community gatherings, and who obeys his superior." But, as my friend pointed out, such a religious may not have begun to under-stand the spirit 'of his vocation. Bishop Ancel, of Lyons, France, pointed out in a conference to religious that the prime purpose of any vocation is to. continue the task that Christ lived while on earth--thus the reason for the 31~5 COMMUNICATIONS oows. We are, in other words, to have at the root of our spiritual lives the building up of "the Mystical Body. We are to have in us "the sentiments that were in Christ Jesus," 'at St. Paul put it. We must eat, drink, and sleep in terms of the growth of the Whole Christ. We must make our own the words of Christ, "I am come tO cast a fire on earth and what will I but that it be enkindled.".Religious must make their own St. Gregory's warning, "Nec castitas ergo magna est sine bono opere, nec opus bonum est aliquod sine castitate." (Cf. the whole homily for Confessors; 3rd Noct.) The reason I am writing this letter is that I believe too many of us do not have the proper sense of responsibility for the Mystical Body of Christ. We are content to let the pope, bishops, and superiors.worry about that. And in the meantime we are not pool-ing our collective heads to anM~rze the current situation, the needs of the Church, whether or not we are getting anywhere with our efforts, etc. A typical example of what I mean is that although classroom teachers are working harder than ever nowadays to do their .work, the pupils seem to be groffcing in secularism, etc, Influ-ences outside the classroom seem often to be gaining the mastery of them. And we are producing practically no apostles from our schools. Thus, I think that something should be done to awaken per-sonal responsibility for the future of the Mystical Body. Each one of us should constantly be saying to himself as the late Cardinal Suhard did, "What can we do, what can we do?" Too many of us, misunderstanding what is meant by the primacy of personal sanctification, are content to do merely what we have been ap-pointed to do, forgetting that we are religious to be other Christs, to "restore all things in Him," and that we must do this. We must be the salt of the earth or we shall be trodden under fo6t. I almost forgot to mention the need of a proper understanding of the relationships between th'e spiritual life and action. All action must come from contemplation--the "contemplata tradere" of St. Dominic. The thing is that contemplation and the primacy of the personal sanctification element properly understood mean that prayer and the Mass must drive us to action, and thought, and a sense of responsibility for the Mystical Body; and that vice versa action must push us constantly to more prayer and contemplation. That has always been the rule of the saints--the more they did the more they prayed, and the more they prayed, the more they did.--A PRIEST. 316 THE PROMISED WOMAN--An Anthology of the Immaculate Concep-tion. Edited by Brother Stanley G. Mathews, S.M. Pp. 3lb. The Grail. St. Meinrad, Indian~. 19S4. $4.00. "From the beginning then and befbre all ages .God selected and set aside a mother for His Only-Begotten Son." As he penned these momentous words one hundred years ago, Pius IX began to list the arguments for Our Lady's Immaculate Conception in the long-awaited Bull Ineffabilis Deus. Not only was this solemn pronounce-ment at once the welcome climax to centuries of belief in the doc-trine and the complete,satisfaction of the ardent desires of the faith-ful and their pastors, but it proved to be the impetus for a new and brilliant age of Marian literature, inspired largely by this definition. In spite of the abundance of books about Mary in the past cen-tury, however, there has been a notable lack of English literature on the Immaculate Conception. The present outstanding work has been designed precisely to fill that need. Acquainted with the best in Mariology in his capacity as li-brarian at the remarkable Marian Library in, Dayton, Brother Mathews has selected thirty-four of the finest tributes to the Im-maculate Conception for his anthology. They are divided into five sections. The eight opening articles stress the dogmatic theology of the doctrine. We, ll-written and short enough for some stimulating per-iods of spiritual reading, they give a good cross-section of contem-porary and recent authors: Vassall-Phillips, Neubert, Sheen, Zundel, Giordani, Bourke, and Feckes. Father Connell gives a short sum-mary of the historical development of the dogma. Part two features six monographs on the inspiration and apostolic influence man has derived from the Immaculate Conception. Espe-cially interesting is Father Ralph J. Ohlman's article on the Im-maculate Conception in the history of the United States. How St.Epiphanius and Bossuet extolled Our Lady is shown in part three, as well as more recent writers like Gueranger, Knox and Leen. A valuable section, part four, gives the answers of Newman, ¯ Ullathorne, Gibbons, and others to Protestant misconceptions about 317 BOOK REVIEWS Revieu; for Religious the Immaculate Conception. ¯ ~ In the final division are included0 six important papal documents from Sixtus IV (in 1476) to Plus XII, as well as two significant Pastoral Letters from the Councils of Baltimore. The scope and worth of this volume can be seen at a glanc'e. Brother Mathews is to be commended for his short introduction to each article--pithy enough not t6 be passed over unread, and yet entirely adequate. His apt section titles, too, are cleverly chosen from among the praises of the Blessed Virgin. It would have been of advantage to the reader to indicate more precisely in the table of contents the type of material in each of the six sections. The index, too, especiaIIy in an anthoIogy which will be used for ready reference, could have been much more complete. A bibliogral~hy of the better works on the Immaculate Conception in French, German, Spanish, and Italian would be of value to the scholarly reader. A final note on typography: Though the type-face for the text is well chosen, the indented quotations would look better in a smalIer case (perhaps itaIicized) than that used. --T. ~,V. "~/'ALTERS, S.J. PIO NONO. A Study in European Politics and Rellcjion in the Nine-teenth Century. By E. E. Y. Hales. Pp. 3S2. P. J. Kenedy and Sons. 1954. $4.00. The scope of this eminently readable account of the ItaIian Risorgimento is indicated in the volume's sub-title: A Study in European Politics and Religion in the Nineteenth Century. The argument the author proposes is that prince and pope in the mind of Plus were not distinct entities. As did his opponents, Mazzini, Cavour, Napolean III, and Bismarck, so too did Pio Nono con-ceive of a close interdependence of politics and religion. Hence his intransigent attitude toward "a free church in a free.state." Mr. Hales has not written "spiritual reading" for his English readers. He is concerned to present "the other side" to his. com-patriots whose views of Pio Nono have been slanted by Dr. Tre-velyan, and who, thanks to Lord Acton and The "-Ffmes. have al-ways looked on the Vatican Council with horror, and its offspring, papal infallibility, with contempt. Gladstone's letters on the Nea-politan prisons and'Palmerston's unabashed references to the Papal Government as the "worst of governments" fanned tempers already b, oiling over the restoration of the English hierarchy in 1850. The author's point is well made: "Has sufficient allowance for English 318 Nooember, 19.54 BOOK REVIEWS' enthusiasm for the risorgimento ever been madein disciassiohs bf.tlse' reactions in this country to the P@e'sSyilabus of Errors. in 1864. or his proclamation of the Dogma of Infallibility in' 18707" Considering the readers Mr. Hales bad in mind, we are npt sur-prised to find some elab6ration of the definition of the Imrfiactilate Conception--the only spiritual accomplishment of Pio Nono treated iridependently of political repercussions. Since the book bears the imprimatur of the Archbishop of New York, the theologian will find nothing censurable here, although he may wince at the,. author's ~eflection that it was. unfortunate that Plus "thre~ his personal 15restige into the scale" at the delicate weighing of papal infallibility. The select bibliography has additional value in that the author has noted the bias of the various authors. --THOMAS N. MuNsON, S.J. THESE CAME HOME. Compiled and edited by Gilbert L. Oddo, Ph.D. The Bruce Publishing Co. Milwaukee. 19S4. Pp. 179. $3.00. The drama of life is played in the concrete struggles of the in-dividual person with the problems which are uniquely his; and the greatest act of this drama is his wrestling with God. Though our faith teaches us that God acts out His part by pouring His grace into the soul, not in many places do we see this grace visibly operating. The fight against sin, which is certainly a work of grace, is not an experience many care to expose to the public. The qdyssey of a convert, however, provides matter which few are ashamed to tell about and is an excellent manifestation of the work of grace. Fifteen university graduate converts narrate their stories in These Came Home, presenting a persistent search for truth away from the shallow and illogical eclecticism in which they were raised. The discovery of a personal .God, the realization that there could be only one true Church established by Christ, the unmasking of the falsehoods and misrepresentations which surrounded their young minds about the Catholic Church, the realization of Our Lord's presence in the Blessed Sacrament are some of the stages on their way home. Some were Protestant ministers and had to abandon their professions; others net obstacles in their families and friends; but all of them endured the mental anguish of realizing that their lives were empty because they had not properly found God. The reader of this book will better appreciate his own faith and under-stand those who do not shar~ it.:~ALBERT J. SMITH, S.J. 319 BOOK REVIEWS MEDIAEVAL MYSTICAL TRADITION AND SAINT JOHN OF THE CROSS. By aBenedic÷ine Of S÷anbrook Abbey. Pp. 161. The New-man Press, Westminster, Maryland. 19S4. $2.75. The author of this l~ook, by defining its scope with precision, has lightened the reviewer's pains. It is a historical study of medieval and sixteenth-century spirituality, culminating in that of the Mysti-cal Doctor, St. John of the Cross. After.h valuable sketch of the early Spanish period, successive chapters present Hugl~ and Richard of St. Victor, St. Bonaventure and his school, the German and Fle-mish mystics. The last chapter, "Spain Again, and Saint John of the Cross," brings the investigation to its goal. Within these bounds, the essayist has traced the theme of mysti-cal prayer. SlOe has read her sources with attentive care, and aligns their'yield with a steady eye to the main object. There is no over-load of learning, no pretentiousness whatever yet anyone, who has handled the tools of literary research will hold this specimen in high respect. The theory of the life of prayer, followed by the author, falls within a general scheme now widely accepted. The indispensable role of asceticism is pr~supposed.~ Vocal prayer, including petition, is taken for gbanted. To liturgical prayer is reserved its unique precedence. The writer's subject is mental prayer, and especially contemplation, acquired and infused. Acquired contemplation is the prayer of simple regard, and may be attained in some degree by a good will with the aid of ordinary grace. The inf.used forms of contemplation depend on God; they may be holily desired, but not counted on, in this world. Purgation, an essential process in the discipline of the senses and of the mind at every stage of pra~er~ takes a higher and severer form, if one is raised to the life of in-fused cgntemplation. What this historical essay has chiefly done for the present reader is tw6fold. It elucidates persuasively the unity of the mystical ex- ¯ perience (to adapt Gilson's phrase) in the Christian tradition, and the continuity, under a bewildering diversity of description, of the teaching of the mystics. Against this background, it sets the doc-trine of St. John of the .Cross in its proper focus as our Summa of mystical theology. In particular, it is he, as the author points out, who has studied with care the nature of acquired contemplation and of the approaches to mystical prayer, as distinguished from the great gift itself. 320 November, 1954 BOOK ANNOUNCEMENTS The Benedictines of Stanbrook are accustomed to give us works of solid worth. The present small volume is an honor to-their tradition.---EDGAR R. SMOTHERS, S.J. BOOK ANNOUNCEMENTS BRUCE PUBLISHING CO., 400 N. Broadway, Milwaukee I, Wis. A Man Born Again. St. Thomas More. By John E. Beahn. Once you begin to read this book, you will find it diffic.ult to lay it aside. It is a fictionalized biography written in the first person: Pp. 208. $3.00. CAPUCHIN FATHERS, 220 37th St., Pittsburgh 1, Penna. The Lagbrother According to the Heart of St. Francis. The Lagbrother Manual. Both books are by Clarence Tscbip-pert, O.F.M.Cap. The first is a translation.and the second an adap-tation from the German, In the German original they have been popular for many years among German-speaking Capuchins and have led many a Capuchin brother along the ways of perfection. The first book is a brief treatise on perfection from the practical point of view. Much of the doctrine is embodied in prayers. The second book is a vade mecum for the brothers. It takes a brother through all the actions of the day. It contains both,instruction and prayers. Both books may well serve as models as to what can be done to h~lp lay brothers in their difficult vocatibn. God's honor and glory would be increased if every brother of whatever order or congregation had similar aids to lead him to perfection. THE GRAIL. St. Meinrad, Indiana. The Jogs, Sorrows, and Glories of the RosarV. By Raphael Grashoff, C.P. This is a small book. It measures only three and a half by five and a quarter inches. In mandscript form it was used for public reading during laymen's week end retreats at Holy Cross Passionist Monastery in Cincinnati. Its purpose is to help indi-viduals to say the rosary as our Lady wants them to say it. Each of the fifteen chapters is preceded by a full page pen-and-ink draw-ing depicting one of the mysteries of the rosary. The excellent drawings are by Sister Augusta Zimmer, S.C. Pp. 173. $1.00. School Teacher and Saint. A Biography of ~Saint Lucy Filippini, By Pascal P. Parente, S.T.D., Ph.D. The foundress of the Re-ligious Teachers Filippini died on March 25th, 1732. It was°not until June 22, 1930, that she was canonized: It was 1910 before 321 BOOK ANNOUNCEMENTS" Reoieto "[or ~ R~ligioug. ttie'first five Religious Teachers Filippini opened their first gchooI in the United States i~t Trenton, New Jersey. It is not remarkable, therefore, that she is little known in this country. The present volume, the first biography in English, should do much to bring her the honor and reco.gnition she so richly deserves. The book is generously illustrated with pen-and-ink drawings by Paul Grout. Pp. 170. $3.00. Teen-Agers' Saint. St. Maria Goretti. By Mgr. James Morelli. Edited by William Peil. The book gives a brief account of the life, martyrdom, and triumph of this "Saint Agnes of the Twen-tieth Century." The illustrations by Gertrud Januszweski add con-siderably to the attractiveness of the book. The work should prove quite appealing to teen-agers, especiall~ grade-school and early-high-school students. Pp. 84. $2.00. B. HERDER BOOK CO., 15 South Broadway, St. Louis 2, Mo. The LitanF o[ Loreto. By Richard KIaver, O.S.C. That the Litany of Loreto is beautiful, and is really a poem in blank verse, all users of this litany will admit. Many, however, may not realize that it is an epitome of MarioIogy. Father Kla~ier proves this point in l~is commentary on the Litany, for to explain the various invo-cations he draws on the whole of Marian theology. The book should contribute much to make the recitation of the Litany more meaningful. Pp. 227. $3.75. Catholic Liturg~t-~Its Fundamental Principles. By the Very Rev. Gaspar Lefebvre,O.S.B. Translated by a Benedictine of Stan-brook. Here is an old classic in a new revised edition, the third in English. It should be on the shelves of the library of every religious community. Pp. 300. $3.50. The Rosary1 in Action. By John S. Johnson. A layman who knows from experience the difficulties that laymen have in the reci-tation of the rosary, soIves those difficulties. There are sections on the history of the rosary and on mental prayer. A very useful book. Pp. 271. $1.75. Neu~ Testament Stories. By Rev. C. C. Marfindale, S. J, It is a child's l{fe of Christ. All who have the care of children will wel-come this well-written book. Pp. 140. $2.25. P. J. KENNEDY AND SONS, 12 Barclay St., New York 8, N. Y. "Marg's Part in Our Redemption. By Msgr. Canon George D. Smith, D.D., Ph.D. This is a revised edition of a book which first 322 November, 1954 BOOK ANNOUNCEMENTS appeared in 1937. Its author is an eminent professor and theologian, who, in this instance, writes not for theologians but for the faithful: Thi~ Rev. Wm. G. Most characterizes the book as one "that co-or-dinates and integrates the dogmatic truths behind devotion to Mary with a solid, unsentimental, and balanced application of these truths to the life of the soul." Pp. 191. $3.00. 'THE LITURGICAL CONFERENCE. Elsberry, Mo. Proceedings of the National Liturgical Conference, 1953. Th£ celebration of a National Liturgical Week, each year in a different place, is one of the most effective means employed by the Liturgical Conference to make both clergy and laity liturgical minded and so to promote a deeper and more solid piety. The present volume re2 ports the National Liturgical Week at Grand Rapids, Michigan. Its central theme was St. Pius X and Sqcial Worship. It contains not only the papers read at the conference but a stenographic report of the discussions whidh followed. Rea~ing the volume one can catch. the enthusiasm which prevailed at the meetings. Pp. 199. $2.00. THE NEWMAN PRESS. Westminster, Maryland. Talks to Teen-Agers. By F. H. Drinkwater. The book is not for teen-agers but for those who are responsible for their spiritual and gemporal welfare. It consists of outlines arranged topically, and should prove very helpful as a rich source of material for talks and discussions. Pp. 110. $2.00. " All Things ir~ Christ. Encyclicals and Selected Documents of St. Plus X. Edited by Vincent A. Yzermans. Thirteen encyclicals and ten other documents are presented in this volume. Each docu-ment is prefaced by an explanatory note which gives the theme ~f the document and its setting: it is followed by a list of pertinent references. Pp. 275. $4.00. J. S. PALUCH CO., INC., 2712 N. Ashland Ave., Chicago 14, Illinois. The Imitation of Christ. The translation' is new and into mod-ern English. The cover is a reproductic;n in color of a portrait painting of Christ by Jerome Gibbons. This is a Lumen book. Pp. 173: $0.50. THE SCAPULAR PRESS, 339 E. 28th St., New York 16, N. Y. Union With Our Lad~ . By Ven. Marie Petyt of St. Teresa. Translated by Rev. Thomas E. McGinnis, O.Carm., S.T.L. That Our Lady has a part to play in the salvation and sanctification of 323 BOOK ANNOUNCEMENTS each individual soul is a truth all religious accept. Some may not be aware how large that part is. The present volume of excerpts of the letters of the Ven. Marie petyt show how very large that part was for her., They show too how a religious may grow in devotion to Our,Lady and so make greater progress toward perfection. The . letters are followed by an excellent one-page outline of the Marian doctrine of Mary Petyt and her spiritual director Fr. Michael of St. Augustine. Twelve one-page meditations on the Blessed Virgin conclude the volume. Pp. 75. Paper $I.00. TEMPLEGATE, Springfield, Illinois. Guide to the Bible. By the monks of Maredsous. Translated from the French by Gerda R. Blumenthal. To read the Bible, par-ticularl~ r the Old Testament, without guidance almost inevitably means to miss the meaning intended by God its author. All that an intelligent reader must know about the Bible will be found in this volume of less than a hundred pages. It should do much to promote the reading of the Sacred Scriptures. Pp. 92. $0.85. All My Life Love. A commentary on St. Th~r~se's poem Vfvre d'Arnour. By Michael Day, Cong. Orat. The translation of the poem is by Ronald Knox. In the poem we 'have a treatise on the love of God as conceived by a saint and poet. Each stanza of the poem, together with the commentary that follows it, can very profitably be used as subject matter for meditation. Pp. 56. $1.25. NOTICE FOR PUBLISHERS Our Book Re~,iew .Editor is Father Bernard A. Hausmann, S.J., of West Baden College. Publishers fire requested to send all books intended.for review in this periodical to: Book Review Editor, Review for Religious, West Baden College, West Baden Sprlncjs, Indiana. 324 Questions and Answers m3 I~ A slsterwith solemn vows in a contemplative order was received without a dowry. It is not clear whether this dispensation was to be con-ditional at that time. The sister wishes now to establish a dowry. Will she need the perm[sslon of the Holy See, or will the superlor's permis-sion suffice? By. taking solemn vows sister gave up her right to ownership of temporal things, hence also the right to acquire anything in the future by way of inheritance, legacy or gift for herself. Here is what canon 582 of the code has to say on the subject: "After solemn profession, likewise without prejudice to any special indults of the Apostolic See, all the property which comes in whatever manner to a regular [that is, to one who takes vows in an order, can. 488, 7°]: "1 ° In an order capable of ow.nership, goes to the order, prov-ince, or house, according to the constitutions; "2° In an order incapable of ownership, it becomes the property of the Holy See." Sister, therefore, must turn over to her monastery whatever money or other temporal goods may come to her from any source whatsoever after she has made her solemn profession. Superiors will then have a free disposition of this money or other goods, since it " now belongs to the monastery. In case the monastery is incapable of ownership, superiors may ask the Holy See for permission to put aside that amount of money required for a dowry by the constitu-tions, and use it for that purpose. According to our constitutions a novice who becoms gravely ill may be admitted to profession . . . and a plenary indulgence in the form of a jubilee is also granted to her mercifully in the Lord. What is % plenary indulgence in the form of a jubilee?" As far back as 1570, Pope Saint Pius V, a member of the Order of Preachers, allowed any novice of the second order of Dominican nuns who was in danger of death to make her religious profession. In the course of time this privilege was extended to other second orders. 325 QUESTIONS AND ANSWERS Reoiew [or Religious In 1912 (September 3) Pope Saint Plus X extended this privi-lege to all novices of. every religious order.or congregation or society, and his grant was published in. a decree of the Sacred Congregation of Religious, dated September 10, 1912 (AAS. IV, [1912], 589- 590) which laid down detailed regulations regarding this profession of a novice at the hour of death (see REVIEW FOR RELIGIOUS, I, [March, 1942], 117-122). In this decree, under number 4, occur the words: "to him is granted mercifully in the Lord a plenary in-dulgence and remission of all his sins in the form of a jubilee." This phrase, "in the form of a jubilee," adds nothing to the plenary in-dulgence granted but is merely gn honorary title, so to speak, which indicates the generosity of the Roman Pohtiff in granting this extra-ordinary indulgence (se~ de Angelis: De Indulgentiis, ed. 2, Rome, 1950, p. 128 n. 176). m33m Our constitutions state: "two members of the same family, for ex-ample, two sisters, two cousins, or an aunt and a niece, may not at the same time be members of the general council." Now the father of our. newly elected mother general is a first cousin of the father of the sister elected to be the fourth general councllor. May this sister act validly and licitly as a member of the general council together with our recently elected mother general? Canori 19 of the Code.of Canon Law tells us that laws which restrict the free exercise of rights are to be interpreted strictly, that is: "the words are taken in their proper meaning, but in a narrower sense than must necessarily be attached to them; an interpretation is broad when the proper meaning of words is retained, but it is taken in a wider sense than the word bears at all times." (Lydon, Read~l Answers in Canon Law, ed. 3, 1948, p. 336.) Webster's New Collegiate Dictionary, 1950, ~lefines "cousin" as: "2. Specif: a son or daughter of one's uncle or aunt; also, a relative descended the same number of steps by a different line from a common ancestor." The first definition is the strict interpretation according to cXnon law, the second a broad interpretation. Ordinarily the term cousin is understood of persons called first cousins. Since the fathers of the recently eldcted mother general and of the newly-elected fourth councilor are first cousins, these religious are really second cousins, and hence do.not come within the strict canonical interpretation of the term "two cousins," as used in ithe 326 Nouember, 1954 QUESTIONS AND ANSWERS constitutions, referred to ifi the question. Hence both sisters may continue in office as members of the general council. We should add that our interpretation is based on the assumption that the examples given in the constitutions limit the meaning of "two members 6f the same f~imily." This interpretation seems reasonable to us. We are a diocesan institute. Our constitutions read as follows: (I} "The sisters elected to the general chapter shall remain, everyone in her own office, up to the ne~t chapter. No one can be deposed,, unless for a grave cause and by the general council alone." (2) "The mistress of novices shall be appointed by the superior general and her council." The general chapter is not a month old, whe~ the second councilor is appointed to the position of mistress of novices. May she be a meml~er of the general council and mistress of novices at the same time? No pro= vision ~s made in our constitutions for an event of this kind. The Normae of 1901, in. article 300, forbade the mistress of novices to hold any other office which might impede the care and direction of the novices and explicitly mentioned the office of general councilor. This article has been written into many constitutions and must be observed in 'such cases. The Code of Canon Law merely laid down a general norm in canon 559, § 3, which says: "Both [the master of novices and his assistant] should be free }rom all other occupations which could hinder them in the care and gov-ernment of the novices." The Code does not determine in par-ticular whicfi offices are incompatible; this judgment is left to the constitutions and to the prudent judgment of superiors. Now since your constitutions have no such prohibition, superiors may determine that the office of mistress of novices is not incompatible with that of general councilor. In that case the second councilor remains a member of the general council and also assumes the office of mistress of novices. --35-- Until recently our congregation has been merely diocesan. Our con-stitutlons permitted the mother gqneral to be elected to two terms of six years each, but not to a third immediate term. Recently we have re-. ceived the Decree of Praise from the Holy See and are now a pontifical congregation. Our new constitutions, like the old, permit a sister to hold two consecutive terms of six years each as mother general, but not a third immediate term. We are to have a general chapter in January, and our 327 QUESTIONS AND ANSWERS Replete for Religious present mother general will have completed twelve consecutive years in office by that time. Some sisters contend that under the new con!stltu-t[ ons she will be eligible for immediate re-dection for two more terms of six years each without any special permNslon from the Holy See. Is this correct? Father Frederic Muzzarelli, S.S.P. in his book De Congregation-ibus Iuris Dioecesani, published in Rome in 1943, holds this opinion, and Father Gallen referred to this interpretation, apparently with ap-proval (REVIEW FOR RELIGIOUS XII [September, 1953], 255). Father Muzzarelli gives the following reason for his opinion: "The time spent in office under the former constitutions is not to be com-puted, since these have nol/¢ lost all force." It seems to us that this in-terpretation is contrary at least to the spirit of the Letter of the Sacred Congregation of Religious dated March 9, 1920 (see Canon Law Digest, I, 276-277, for English text), and sent to all the local ordinaries of the world. The Letter stresses the years spent in of-rice, regardless c;fthe manner of obtaining .it. This likewise seems to be meaning of canon 505 which states that "higher superiors shall be temporary." Father Muzzarelli interprets "temporary" as "not perpetual" but the Letter seems to make it very clear that "tem-porary" is to be taken in the ordinary sense of the term. Twenty-four consecutive years of office certainly seems to us longer than the ordinary meaning of tempora[y. Our interpretation of the canon is confirmed by a recent state-ment of Father Anastasius Gutierrez, C.M.F., an official of the Sacred Congregation of Religious, who published a series of articles regarding the present practiceof the Sacred Congregation in Com-mentarium pro Religiosis during 1953 and is continuing the same during 1954. Here is his statement: "No matter how the mother general may have been promoted to or continued in office (by nom-ination, election, or confirmation), once twelve years of continuous regime have elapsed, she is no longer canonically eligible; she may be postulated, but cannot be re-elected" (page 90)." --36-- . Could you please give us a list of books that treat of obedience? Among rather recently-published books are the following. Valen-tine, O.P., Religious Obedience: A Practical Exposition for Sisters, (London, 1950; also, the Newman Press, Westminster, Md.). Polit, S.J., Perfect. Obedience: A Commentary on the Letter on 328 November, 1594 NEWS .AND VIEWS Obedience, translation by William Young, S.J. (Newman Press, Westminster, Md., 1947) PI~, O.P. (editor), Obedience--Volume III of series on religious .lii:e (Newman Press, Westminster, Md., 1953). Some rather recent books that contain extensive treatment of the subject are the following. Fennelly, C.S.Sp., Follow Me (Burns ~ Oates, London, 1943) ; see Part III, pp. 123-203.Msgr. Gay, Re-ligious Life and the Vows (Newman Press, 1942--reprint of an old book) ; see Part III, pp. 167-264. Brothers of the Sacred Heart, Catechism of Religious Profession (Metuchen, N.J., 1943--new edi-tion in press) ; see Section IV, pp. 159-201. Brothers of ~he Chris-tian Schools, Short Treatise on the Religious State, (Paris, 1950) ; see Chapter VIII, pp. 270-324. And, finally, see the first volume of "the series on the religious life, Religious Sisters (Newman Press, 1950): "The Vow of Obedience," by Marie-Joseph Nicolas, O.P.; and "The Adaptation of Religious Obedience," by Reginald Go-mez, O.P. In listing these, various treatises on obedience we do not neces-sarily recommend them because we have not read all of them suffi-ciently for that. Also, we list these because .we happen to have them at hand. Readers may know other treatises, and their suggestions would be welcomed. NEWS AND VIEWS (Continued from Page 310) spaced (triple is even better), with at least an inch of margin on each side of the page. It is difficult to make editorial notations on a crowded page. 2) Onion-skin paper should not be used. It is frustrating to try to make editorial notations on such paper. 3) For practical purposes, REVIEW FOR RELIGIOUS follows what might be called the "old-fashioned" method of printing quo-tations: that is, we print them just like the rest of the article, except for the fact that they are in quotation marks. This same system should be followed in manuscripts. 4) The use of capital letters should be very reserved. Congress in Canada Our May number (pp. 138-40) contained a great deal of pre-liminary information concerning the national congress of religious institutes to be held" in Montreal, July 26-30. The Acta of the 329 NEWS AND VIEWS Review" for Religious congress will be published: but~-we do not know the precise date of publication. In the meantime, pending the publication of th~ Acta, our readers will no doubt be interested in the following in-formation, which we have received through the kir~dness of Father Edward Sheridan, S.J., one of the Associate Secretaries of the con-gress and First Vice-President of the executive council of religious men. Interesting statistics include the following: At the inaugural general session were three cardinals and some twenty bishops. Also present at the congress were four abbots. In approximate figures, the delegates, representing some 200 religious institutes, with a total of 60,'000 members, were distributed thus: 400, representing 12,500 French-speaking religious men (of whom about 6,000 are teaching brothers); 150, representing 2,500 English-speaking religious men; 600, representing 37,000 French-speaking religious women; 250, representing 8,000 English-speaking religious women. Included among the delegates were 259 major superiors. At the inaugural general assembly Cardinals MacGuigan, of Toronto, and L~ger, of Moni~real, stressed adaptation and moderni-zation in habit and custom book. These points were also much stressed in the sessions of religious women. One fruit of the congress was the establishment of a Canadian Religious Conference--a permanent conference of all major religiou~ superiors resident in Canada, with a permanent secretariate to be established in Ottawa. This was. in resptonse to the express wish of the Sacred Congregation of Religious. Very Reverend Girard- Marie Par~, O.P., was elected the first president of this conference. The closing exercise of the congress was a torch-light procession and outdoor evening Mass, at the famous St. Joseph's Shrine. The Apostolic Delegate, the Most Reverend Giovanni Panico, was the celebrant. The physical plant was ideal for the meetings. This included St. Laurent College, conducted by the French Canadian Holy Cross Fathers; and St. Laurent Convent, of the Holy Cross Sisters--the two together constituting some five solid city blocks of religious and educational buildings, with fine grounds. The Holy Cross Fathers and Sisters were indefatigable in doing everything possible to make the congr.ess a success. The modus agendi of the sectional meetings--which especially impressed Cardinal Valeri, Prefect of the Sacred Congregation of Religious and President of the congres.s--was planned and executed 330 Nooernber, 1594 NEWS AND VIEWS x~ith remarkable ingenuity and efficiency. Before the congress, four books (one for each of the four sections) were printed. These books contained general information, outlines (some rather com-plete) of each of the papers to be given at the sectional meetings, topics for discussion and study, and the full text of the address given by Pope Plus XII to the congress of religious in Rome, December 8, 1950. Every delegate was provided with one of these books. Each of the sections had its own general session in the morning, at which four twenty-minute papers were read Jan the subjects indicated. Then each section broke up into study committees, of from twelve to twenty members, each committee discussing one of the papers read for a period of one hour. After lunch, the committees met again for an hour's discussion, 2:00 to 3:00 p.m. From 3:00 to 3:30 the speaker of the fiaorning conferred with the presidents and sec-retaries of the committee
How many and which firms issue equity and bonds in domestic and international markets, how do these firms grow relative to non-issuing firms, and how does firm performance vary along the firm size distribution? To evaluate these questions, a new data set is constructed by matching data on firm-level capital raising activity with balance sheet data for 45,527 listed firms in 51 countries. Three main patterns emerge from the analysis. (1) Only a few large firms issue equity or bonds, and among them a small subset has raised a large proportion of the funds raised during the 1990s and 2000s. (2) Issuers grow faster than non-issuers in assets, sales, and employment, that is, firms do not simply use securities markets to adjust their financial accounts. (3) The firm size distribution of issuers evolves differently from that of non-issuers, tightening among issuers and widening among non-issuers.
GFDRR was established in September 2006 as a global partnership of the World Bank, UN agencies and bilateral donors, located in World Bank headquarters in Washington, DC. Its missions are (a) to mainstream disaster reduction and climate change adaptation (CCA) in country development strategies, and (b) to foster and strengthen global and regional cooperation among various stakeholders under the International Strategy for Disaster Reduction (ISDR) system. GFDRR supports the implementation of the UN 2005-2015 Hyogo Framework for Action (HFA). This international agreement in relation to disaster risk reduction (DRR) arose from a 168-nation UN conference held in Kyoto, Japan, in 2005. The key player for coordinating the implementation of HFA is the UNISDR bureau with headquarters in Geneva and eight regional offices worldwide. Another UN agency with operational responsibility for UN disaster related work is the UNDP-BCPR. These two UN agencies and GFDRR have complementary goals, creating potential for collaboration among the three organizations, but also calling for care in monitoring the risk of overlapping work among them and other DRR actors. UNISDR was a founding partner of GFDRR and UNDP-BCPR became a permanent observer to GFDRR in 2008.
This policy paper is motivated by the Government's 'Pakistan: framework for Economic Growth (FEG) 2011' which places weak corporate governance at the top of the 'software' constraints to growth. The efforts to reform the State-Owned Enterprises (SOEs) have stalled in Pakistan for almost five years with significant negative implications not only in terms of fiscal losses, but also deteriorated and cost-ineffective service delivery. The paper suggests a number of urgent policy measures designed to improve the efficiency and effectiveness of SOEs. These include basic governance reforms, revamped commercialization processes and enhanced market regulations. The paper also provides some perspectives on international experience on SOE reforms combined with some suggestions on how the Government can move forward.
