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The Mercury April, 1909 HELP THOSE WHO HELP US. The Intercollegiate Bureau of Academic Costume. Cotrell & Leonard, ALBANY, N. Y. Makers of CAPS AND GOWNS To Gettysburg College, Lafayette, Lebigh. Diokinson, State College, Univ. of Penn sylvanin, Harvard, Yale, Princeton, Wellealey, Bryn Mawr and the others. Class Contracts a Specialty. Correct Hoods x Degrees The College Man's Opportunity. We offer the Surest Means of finding your right place. Hundreds of good positions open in business, in teaching and in technical work. Offices in 12 cities. Write us to-day. THK J\mJtTIOJ\"Al, ORGJJYMZJITtOJV OJt BIlJIMjy BKOJKER8. Commonwealth Trust Building, Philadelphia, Pa. HOTEL GETTYSBURG, Headquarters for BANQUETS. Electric Lights, Steam Heat, All Conveniences. Free Bus to and from station. Convenient for Commencement Visitors. RATES $2.00 PER DAY. £vvery CL'biac'h.ecL Job,ii P. fcfatftity Proprietor. L ETREILINO Successor to BKCKER & Co,, DEALERS IN All kinds of Fresh and Smoked Meats Chambersburg St., Gettysburg, Pa. nGETTYSBURG COLLEGE Gettysburg, Pa. LIBRARY WE RECOMMEND THESE FIRMS. Established 1S67 by Allen Walton. ALLEN K. WALTON, Pres. and Treas. ROBT. J. WALTON, Supt. HUMMELSTOWN BROWN STONE COMPANY QUARRYMEN and Manufacturers of BUILDING STONE, SAWED FLAGGING and TILE. Waltonville, Dauphin Co., Pa. CONTRACTORS FOR ALL KINDS OF CUT STONE WORK. Te egrapb and Express Address, Brownstone, Pa. Parties visit ing quarrjes will leave cars at Brownstone Station on the P. & R. R. R. For Artistic Photographs —GO TO T{PTOJ\[ The Leader in PHOTO FASHIONS Frames and Passapartouts Made to Order. D. J. REILE, Clothing, Gent's Furnishings Sole Agent for the CRAWFORD SHOES, 13-15 Ohambersburj* St. Come and Have a Good Shave or Hair Cut —AT— HARRY B. SEFTON'S BARBER SHOP 35 Baltimore St. Barber's Supplies a Specialty. Also choice line of Cigars. Shoes Repaired CHAS. HARTDAGEN, Middle St., Opp. Court House, GUARANTEE ALL WORK TIE GETTYSBURG DEPARTMENT STOR Successors to the L- M. Alleman Hardware Co., Manufacturer's Agent and Jobber of HARDWARE, OILS, PAINTS AND OUEENSWARE, GETTYSBURG, PA~ The only Jobbing House in Adams County. PATRONIZE OUR ADVERTISERS. fcftftaa *««»»»»*«»* 6»ftiR.?s5ft*««ft»ftftftSt»a#aaaaftaaaff ft « » ft ft it « ft f«t ft St a *»* ft ft a** « aa*a* a * «»»« »« »a !» ft ft ft ft « « ft « ft •5 fftt ft ft ft » * SelLgjmc)1! ARE GETTYSBURG'S MOST RELIABLE And show their appreciation of your patronage by giving you full value for your money, and closest attention to the wants of every customer. »*« ft ft ft ft ft ft f«t ft « ft « ft ft ft ft • ft ft ft ft fftt a» « ft « « » ft « ft « «« »« «a *a« a« » * Give Them * » aa« « a a ft »* « **•****• e&ft'>r-$««ft0 *»#«».£« «stft* aafta«ft$$a* A « »«*«#» Your Patronage PATRONIZE OUR ADVERTISERS. KS'friftKsfetygjifrsiSi'gsj'g!^.^ A Special Proposition Is open for the first person ID au> com-munity who will deal with us for a Piano or Organ. WEAVER ORGANS AND PIANOS have no question mark to the quality. ■a I* MAIL THIS COUPON TO OS. Send me special proposition for the purchase of a Piano. Name Address_ WEAVER OR". *N AND PIANO CO., MANUFACTURERS, YORK, PA , U S A. KiKiKiKiKii^

APRIL, 1903 Gettysburg GETTYSBURG COLLEGE GETTYSBURG, PA. DAKBIHENN * LITTLE, LTD., QfTTYBOUHO V PATRONIZE OUR ADVERTIZERS. Geo. E. Sparkler, PIANOS, ORGANS, MUSICAL MERCHANDISE Music Rooms, - York St. Telephone 181 GETT1TSBUBG C. B. KITZMILLER, DEALER IN Hats, Caps, Roots, and ^^^■■•^Douglas Shoes GETTYSBURG, FJRL. h. M. AMxEMAN, Manufacturer's Agent and Jobber of Hardware, Oils, Paints and (joeenswar Gettysburg, Pa. THE ONLY JOBBING HOUSE IN ADAMS COUNTY W. F. Odori, ^DEALER IN^k- D ± ^S-SS,!) . ^r. SPECIAL RATES TO CLUBS. York Street, Gettysburg:, Pa. THESE FIRMS ARE O. K. PATRONIZE THEM. DO YOU KNOW WHERE The Choicest Candies, The Finest Soda Water, The Largest Oysters, The Best Ice Cream, Can he found in town? Yes, at Young's Confectionary On Chambersburg Street, near City Hotel, Gettysburg, Pa. IF YOU CALL OH C. A. Bloehet*, Jeuuelet*, Centre Square, He can serve you in anything you may want in REPAIRING or JEWELRY. SEFTON & FLEMMING'S LIVERY Baltimore Street, First Square, Gettysburg, Pa. Competent Guides for all parts of the Battlefield. Arrangements by telegram or letter. Lock Box 257. J. I. MUMPER. 41 Baltimore St., Gettysburg, Pa, The improvements to our Studio have proven a perfect success and we are now better prepared than ever to give you satisfactory work. EMIL ZOTHE COLLEGE EMBLEMS Engraver, Designer and Manufacturing Jeweler, 716 CHESTNUT ST., - PHILADELPHIA. SPECIALTIES : Masonic Marks, Society Badges, College Buttons, Pins, Scarf Pins, Stick Pins and Athletic Prizes. All goods ordered through PHILIP BIKLE, JR. HELP THOSE WHO HELP US. The Intercollegiate Bureau or Academic Costume. Chartered igo2. Ootrell St Leonard, Albany, ]ST. IT. makers of the Caps, Gorans and Hoods To the University of Pennsylvania, Harvard, Princeton, Yale, Cornell, Columbia, University of Chicago, University of Min-nesota, Leland Stanford, Tulane, University of the South, Wel-lesley, Bryn Mawr, Wells, Mt. 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"\X7~e al-re/ays na-v7-e tine; sea-sons novelties, besides a complete line o£ staples at prices to tempt you, • SPECIAL CARE TAKEN TO MAKE WORK STYLISH AND EXACTLY TO YOUR ORDER. - CUill CQ. Seligman, Taiio*, 7 Chambepsbupg St., Gettysburg, Pa. R. A. WONDERS Corner Cigar Parlors. A full line of Cigars, Tobacco, Pipes, etc. Scott's Corner, opp. Eagle Hotel GETTYSBURG, PA. Pool Parlors in Connection. D. J. Swartz Country Mnce Dealein Groceries Cigars and Tokco GETTYSBURG. Established 1867 by Allen Walton. . Allen K. Walton, Pres. and Treas. Root. J. Walton, Superintendent. Hummelstown Brown Stone (Jompanij, QTT_£L.i^:R,-5r:ivd:E isr and Manufacturers of BUILDING STONE, SAWED FLAGGING, and TILE, WALTONVILLE, 1£E. PENNA. Contractors for all kinds of cut stone work. Telegraph and Express Address, I3ROWNSTONE, PA. Parties visiting Quarries will leave cars at Brownstone Station, on the P. & R. R.R. THE GETTYSBURG JIERGDRY The Literary Journal of Gettysburg College Voi,. XII. GETTYSBURG, PA., APRIL, 1903 No. 2 CONTENTS MY GUARDIAN STAR 48 C. E. BUTLER, '05. JONATHAN SWIFT AS A SATIRIST 49 HERBERT L. STIFEL, '03. THE SIGNIFICANCE OF HIGHER EDUCATION FOR WOMAN S3 M. ADA MCLINN, '04. THE BLACK SHEEP . 57 ESSAY-WRITING AS A COLLEGE DISCIPLINE . . 62 N. R. WHITNEY, '06. A SOLILOQUY 64 B. A. STROHMEIER, '06. THE INFLUENCE OF THE NOVEL . . . . . 66 J. EDWARD LOWE, '05. THE RURAL TELEPHONE 68 BRUCE P. COBAUGH, '05. SHOULD A STUDENT KEEP HIS COLLEGE TEXT-BOOKS? . 70 C. EDWIN BUTLER, '05 EDITORIALS 72 EXCHANGES " . 75 48 THE GETTYSBURG MERCURY. MY GUARDIAN STAR. C. E. BUTLER, '05. *m MiERE are spots in the far away sky *• Where the heavenly bodies stand, Like sentinels over all nature To keep the peace of the land. Here alone, great bodies are strewn And there sweeps a beautiful lake, And an angel brings a rose every night To hang as a clear silver flake. If one were to pause in the evening And gaze to the heavens all aglow, He would find there, a star, by instinct Whose secret only one man can know. This bright and heavenly body Has been placed by the hand of Fate To keep watch o'er a certain pilgrim On his journeys early and late. The Fates favor not only one, But each has his guardian star, And if you will but eagerly look Your guardian is watching from afar. 'Tis sweet to be so shielded By a Father who watches from above, For such stars are the works of his hand As our guardian angels of love. THE GETTYSBURG MERCURY. 49 JONATHAN SWIFT AS A SATIRIST. HERBERT L. STIEEL, '03. {Graeff Prize Essay.] SATIRE has been defined as criticism that searches for de-fects in order to ridicule them. Being destructive rather than constructive, it is not the highest form of criticism; in fact it occupies a low plane in the scale of literary merit. Neverthe-less, it has been a popular form of writing from the times of the Athenian Aristophanes and the Roman Horace down to the present day. At no time, perhaps, was it so prevalent as at the beginning of the eighteenth century. Those days formed a period of literary duels, personal, political, and religious, such as the world has never seen before or since. Satire, lampoon, and epigram were the weapons ; such men as Voltaire, Swift, Addison, and Defoe, were the contestants. Masters of their weapons, all of them ; able to send home their rapier-like thrusts with telling effect. Pre-eminent among them, in satire at least, stands Jonathan Swift, author, clergyman, politician and misanthrope. Many a brilliant production has come from his vitriolic pen, but none of his works contain a satire more keen than his own life. At college he was a poor student. He read much, but the regular studies of his course had no attraction for him. Mathematics and the sciences of the day were his especial bugbear. This dislike may have been the origin of the ridicule to which he subjected them later, in his "Voyage to Laputa." At times he was pinched with poverty. An extremely dis-agreeable disposition prevented his making many friends and soon lost for him the few he did have. Joseph Addison was one notable exception, however; his friendship for Swift was firm and lasting. Swift was a man of irascible passions, mis-anthropic to the last degree. Life, to his mind, was not worth living. He had a horror of old age and a desire for death which would have been pathetic had it not been so cynical and bitter. "God bless you, I hope we shall never meet again," 50 THE GETTYSBURG MERCURY. was his customary farewell to his friends. Brutality towards woman was another of Swift's traits, Esther Johnson, the subject of his "Journal to Stella" and Miss Vanhomrig, known in his works as Vanessa, were the principal sufferers. The last few years of his life were spent in total insanity. Even on his death bed the habit of satire was strong in him. With satirical intent, as he himself admitted, he willed his entire fortune to a home for incurable madmen. Of the writings of Swift, "Gulliver's Travels" is the most im-portant and best known. Nearly all of his other satires are at times licentious, indelicate, and coarse. Particularly is this true of his "Tale of a Tub," a general satire, lashing in all directions. This was one of his earliest works and though very offensive, it has been pronounced "the most powerful satire of the century." The "Drapiers Letters" and the "Battle of the Books" are also among his more important productions. In his two pamphlets written along almost parallel lines, the "Argu-ment Against the Abolishment of Christianity" and the "Modest Proposal for Preventing the Children in Ireland from Being a Burden to their Parents" by fattening and eating them, we have two of the best examples of unrestrained irony known to the English language. He is also the author of numerous political pamplets which are worthy of consideration as examples of pure, simple En-glish. Throughout all of them we can trace the unfailing vein of his satire. The style of Swift is simple, direct and even. Sentences flow naturally and easily from his pen. A child would have no difficulty in understanding the words which he uses. Originality is another "characteristic of his works. Sir Walter Scott draws our attention to this fact, claiming that Swift was more original than any other author of his period. Swift has been imitated, as in the "Travels of Baron Mun-chausen," but never did he imitate. An interesting peculiarity of his writings is his power of giving "the wildest fiction an air of realism." The characteristics and methods of Swift's satire are best discerned by an examination of his well known work, "Gulliver's THE GETTYSBURG MERCURY. Si Travels."* Here he makes the wildest invention and most grotesque humor hide a serious purpose. So well does he succeed that I have heard a college man, a Senior, declare that the work is a story for children, written with that purpose in view. The voyage of Captain Gulliver to Lilliput refers chiefly to the court and politics of England. The political parties in Lilliput, the one insisting that high heels shall be worn upon the shoes, the other equally insistent that only low heels shall be worn, are the Tories and Whigs of England. When Swift tells of the heir apparent of the country, who wears one heel high and one low, the shaft is aimed at the Prince of Wales, whose political leanings were equivocal, to say the least. The petty disputes in Lilliput as to whether eggs should be broken at the small or the big end, find their parallel in the differences of the English Papists and Protestants. Horace Walpole, Prime Minister'of England, is said to have laughed heartily when, on reading Swift's ridiculous account of the Premier Flimnap, he recognized himself. Placing the scene of the story in a country where the inhabitants are six inches high and their surroundings and deeds in proportion, only adds effectiveness. In the next voyage we are taken to Brobdingnag. The satire here is more general. Few particular references to persons or events can be discovered. The littleness and vanity of our desires and the insignificance of our pursuits are shown the more strongly by increasing them to Brobdingnagian propor-tions. The third voyage is to Laputa, and this time the scien-tists of England suffer. It is not real science which Swift de-rides, but the many pretenses and imitations of the day. Nevertheless, some pointed passages are directed against Sir Isaac Newton and the Royal Society. In the author's gloomy account of the Struldbrugs, the immortals of Laputa, we are reminded of his own indifference to life and his fear of old age. * Analysis based on notes of Rev. John Mitford ; W. C. Taylor Edi-tion, Vol. I. 52 THE GETTYSBURG MERCURY. The satire which we find in the fourth voyage is bitterly mis-anthropic and repelling. On this voyage, Captain Gulliver is thrown ashore upon an island where the horse is the superior animal and man the inferior. The picture which Swift here draws of human nature is nauseating and disgusting. The mind at once rejects so horrible a caricature. Had the "Voy-age to the Houyhnums" never been written, "Gulliver's Travels" would be a much more readable book. With all his coarseness, Swift was undoubtedly a genius. Thackeray, with all his adverse criticism, admits that he was "the greatest wit of all times ;" Macaulay claims that he was the "ablest man in the Tory party" and the "keenest observer of men and manners ;" Joseph Addison calls him "the greatest genius of his age." Of Swift's use of English, Dr. Hugh Blair says, "He knew beyond almost any man the purity, extent and precision of the English language." The consensus of opinion is that he was the greatest satirist of his own, if not of any, age. Sir Walter Scott not inaptly compares the personality of Swift to Shake-speare's description of Cassius in "Julius Caesar :" "He reads much ; He is a great observer and he looks quite through The deeds of men. Seldom he smiles ; and smiles in such a sort, As if he mocked himself and scorned his spirit. That could be moved to smile at anything." THE GETTYSBURG MERCURY. 53 THE SIGNIFICANCE OF HIGHER EDUCATION FOR WOMAN. M. ADA MCLINN, '04. "Ignorance is the curse of God. Kowledge is the wings with which we fly to heaven." IF knowledge is so significant for the uplifting of the human race and the lack of knowledge equally significant for its downfall, it is worth while to investigate it and discover in what way it means so much to mankind in general. It is through education that one obtains knowledge. Education is too comprehensive in its workings to admit of definition. This much can be said of it, however. It is an all-round de-velopment of the mind by means of which it expands and changes in character. This development guides the mind to the great realms of thought where a vast, vast expanse stretches before it. There the minds sees by-ways, roads and large avenues which lead to undiscovered knowledge. The only pass needed for traveling upon them is thought—deep, re-searchive thought; but, to speak literally, the training of one's intellectual powers is of untold value. Ask any educated per-son if he would be willing to part with what he knows. He will answer positively in the negative. It means too much to him to part with it at any price. What mean the phenomena of nature to the untaught? What does he see in the sky above him other than a canopy over the earth set with lights ? He does not see the stars as worlds revolving in the endless blue aether. What does he see in the gorgeous cloud formations and hues of dawn and sunset other than a sign of to morrow's weather ? The orchard in its dainty dress of blossom pink and leafy green means only a prospective crop of fruit. To one whose mind has been trained by thought and study these sights give inspiration, they open a new world to him, they fill his mind with glorious reflections and create within him a desire to become something. 54 THE GETTYSBURG MERCURY. To the ignorant person, the world is as an opaque mist. He can see dimly the outlines and positions of objects, but can-not define them. It is education that clears away the opacity and enables him to view his surroundings through a clear transparent atmosphere. It is in our literature that we find the greatest thoughts of the greatest minds, the most soul inspiring thought, the most beautiful songs of gifted poets. These mean nothing to the unlearned. He thereby loses all the best that the world which lived before him left him. Education gives one a constant source of entertainment and instruction. Place an educated person on a lonely island. He can do more than exist. He can find friends in the birds, the trees, in fact, in all of his surroundings. Place him in the crowded city and, because of his insight into human nature, he will be the leader of his circle. In any place, he is at home and capable. Through education one discovers what a potent force is mind—how it rules the world with its all-compelling sway. Before this development one leads, as it were, a vegetative ex-istence ; he is merely an individual—one of the many millions upon the earth's surface. Educate him and he is a person with a personal plan before him to carry out. He is a character with influence. This and much more does education mean to every human being who lives on God's earth—both to man and woman, but we shall now proceed to show what it signifies to woman, specially, in her own sphere. No one will deny that woman's mental constitution is dif-ferent from man's. Her nature is more sensitive to her sur-roundings, she requires a more ideal existence, her sense of sympathy is keener, her heart is the controlling force. To such a temperament education means more than to the more staid temperament of man. Her sensitive nature quick-ened, by such training, to a sense of the great possibilities be-fore it, will make a new world for itself. The horizon will stretch away from the four walls of the house to the great round THE GETTYSBURG MERCURY. 55 - world. To her, personally, it means a life flavored with con-tinual happiness, it is "a thing of beauty and a joy forever." It gives her the ideal existence that she needs. Instead of be-ing bound down to the hum-drum routine of her household duties, she rises above the drudgery of them. With systematic order she can arrange these duties, then lay them aside to en-joy life in a realm above the culinary department. Her tendency to be ruled by the heart is restrained, which, while most humane, is sometimes dangerous without the con-trolling power of reason. Her judgment and reasoning powers are developed. She views the questions of life with logical perception. Her sanguine temperament is brought to its proper balance and her mind in emergencies becomes calm and clear. It is the ideal existence which makes woman happy, and Ruskin says, that is what makes her lovely. It is education that gives substance to her day dreams. With clearer vision than man she grasps the ideal which stands out upon the heights of possible achievement. She listens to the low voice of duty which commands the actualization of this ideal, and with the power which the intellectual life bestows, she approxi-mates it more closely, in her daily life, than man can do. In the home it establishes her as queen. What does it not mean to a home to have an educated mother in it? Her trained faculties, combined with her innate love and sympathy, make her an ideal mother. It is safe to say that the rudeness of American children, for which unfortunately they are noted, would disappear could educated and cultured mothers be placed in all homes. To his mother a child owes his mental endowment. Review the biographies of the great men of the age. It will be found that from their mothers they inherited superior mental traits. Again to be an ideal wife a woman must have reached such a stage of mental development that she can meet her husband on any ground. Can there be per-fect congenialty and love between two minds, one of which has expanded and been broadened in its development, the other a small intellect filled with trifles ? In addition to the influence education exerts upon a woman 56 THE GETTYSBURG MERCURY. personally, and her elevation in the home, it means a great deal to her social position. One can judge the status of a com-munity by the women he finds in it. Woman rules the social world about her. Every one will acknowledge that it is desir-able to live in a community of some standing and culture. Then he must acknowledge that it is necessary to have the women educated who live in the community. An educated woman will have no time for petty gossip and slander. And by conversing with her one will gain more than mere diversion. It gives her presence, assurance and tact in her intercourse with others. If one wishes to know what education has done for woman previous to this, let him note the changes in her condition and in the condition of the world, since the time when she was de-nied the privilege of learning even so much as the alphabet. Education enables woman to help man directly and indirectly in his work in the world. It was Psyche, in Tennyson's "Princess," who in speaking of this union of the minds of man and woman, said with prophetic voice: "Everywhere Two heads in council, two beside the hearth, Two in the tangled business of the world, Two in the liberal offices of life, Two plummets dropped for one to sound the abyss Of science and the secrets of the mind." This combining of the two minds she expected to see brought about by woman's being educated apart from the world. We are seeing her prophecy fulfilled, not by woman's exclusion from the world, but by her mingling with it, and being edu-cated to dwell in it. In this way she is becoming an interesting factor in the world's history, while at the same time she is becoming a womanly woman, full of charm, and ready to fill any place where the world needs her, be it within or without the home. THE GETTYSBURG MERCURY. 57 THE BLACK SHEEP. IN his library, one December night, an old man sat watching the flames as they leaped higher and higher in the old fireplace, each one seeming as though it were trying to reach a greater height than its fellow. His head rested in his hands, and on his face was a look of sadness, such as might have been produced by some mental agony. If the old man's face could have been seen, a tear would have been noticed trinkling down his old, wrinkled face. He might, perchance, be recalling the dark days of his life. For no life, no matter to what height of perfection it has attained, but has had its hours of temptations and darkness. Outside the winds howled and moaned. The snow flew in clouds. A fierce winter's storm was raging. The streets were deserted except for those whom business compelled to be abroad on such a night. Yes, on such a night the home was the Mecca of all pedestrians. The old man continued to sit in silence until he was aroused from his musings by the opening of the door into his den. And turning around he beheld his daughter in the doorway. She was a woman of perhaps twenty years of age, not to say beautiful; but her face had that in it which makes one feel at once that he has found a woman of noble character. One whose life was filled with noble sentiment and pure thoughts. "You wish to see me, father?" she asked, approaching the old man. "Yes, my dear," replied the old man, raising his head, "draw a chair up to the fireplace, I wish to talk to you." While she was doing as her father directed, the old man's head was again in his hands and he seemed lost in thought. She sat for some moments in silence, waiting for the old man to speak, but he did not move. At length she ventured to say, "I am still here, father." Without seeming to notice her remark the old man began : "Nellie, I have always been a good father to you, haven't 58 THE GETTYSBURG MERCURY. I ? I have always done all for you that I should ? I was always good to your mother before she died? I never brought disgrace or sorrow to our home ? We were always happy, we three ?" "Why, certainly, father, why do you ask ?" his daughter questioned, in some surprise. "Because, my daughter," the old man resumed, "I feel that my life is almost at its close; that my race is almost run." "Don't talk so foolish, father, you know that you will live many years yet." "Ah ! my daughter, I wish it were so, but I know it cannot be. And before I die there is something which I must tell you. Something which only myself and my God know, yet I feel, my darling, that when I have told you that you will turn away from your poor old father in disgust. You won't do that, Nellie ? Say that you won't do that." And the old man stretched his hands appealingly toward his daughter. "You have always been true and noble to me, father, and whatever you may have done I am sure that I will love you still," replied the girl taking the old man's hands in her own. They sat in silence for some moments but at length the old man began: "Having started out in life under favorable circumstances, it was not long until I had made a name for myself. At a quite early age I became cashier in the bank then run by Howard & Rawlston. My mother and father were proud of their son. He was an honor and joy to them. Soon my name became a by-word for honesty and integrity. But not so with my elder brother Dick. On the contrary, Dick was a wild sort of a chap. The old folks never mentioned his doings excepting when things had gone so far that we could not bear them any longer. Time after time father had gotten him out of one scrape only to find that he had gotten into another. At last it came to a crisis and when father had given poor old Dick his last chance, he ignominiously failed. Then father left him shift for himself. I really pitied my brother often, believing that we THE GETTYSBURG MERCURY. 59 did not fully understand him. For I knew that at heart he was a noble fellow. " Year after year glided by, during which I met your mother and our friendship was eventually consummated in our happy marriage. At length, one day, I was shown a chance by which I might make my fortune. I invested. Then came the crash. What should I do ? I needed money. An idea came to my mind, but I would not listen to it. No, I had lost my all but I was still honest. " Oh ! how many sleepless nights I spent. Oh ! how many days of torture I lived through, no one will ever know. And then to cap the climax you were born. There were three mouths to feed now, what should I do? After much delibera-tion I resolved to give way to the thought which had come into my mind, and make of myself a criminal. I was surprised to see with what complacency I arranged my plan. Really, I was astonished with myself. " I waited with impatience the fatal day. It came at last, bringing with it rain and a high wind. A very suitable time for my opprobrious project. After the business hours of the day were over I went home, ate my supper, and told your mother I must go out on business. This being a frequent oc-currence did not surprise her in the least. 'About midnight, muffled in a long coat, I made my way to-ward the bank. The rain was falling fast. No one was on the streets. All the better for me. At length I stood on the bank steps; my heart almost failed me. No, I would not turn back, I had made my resolve and would stick to it. I took out my keys and soon had the door open. It was only the work of a moment to get to the safe and open it. Quickly taking out ten packages of bills, each containing ten one thousand dollar bills, I put them into a bag which I had brought with me for that purpose. Ah, I was rich once more, but the bank! The bank was ruined, but what cared I for that, I had gone too far to turn back. The bank must look out for itself. "In a few moments I had the safe closed and was soon on the outside. I hastily looked up and down the street. No one 6o THE GETTYSBURG MERCURY. was in sight. I started quickly up the street. Soon I was at the corner and just as I turned around it I bumped into a man coming in the opposite direction. He muttered something about people looking where they were going. We looked at each other, my God! It was my brother Dick. He did not apparently recognize me, or if he did he did not care to let me know it. "I was soon at home and after having put the bank notes in a safe place turned to my bed to spend a sleepless night. ******** "The next day the town was wild., The robbery had been discovered. The bank was on the verge of ruin. Detectives were sent for, but they could find no clue. The robbers had left not the slightest trace of their identity behind. "A few weeks after, one of the parties believed he had traced the crime to me. He as much as told me that I had done it. What should I do ? Was all my work for nothing ? I must prove an alibi by all means, but how ? That was the question. "The directors of the bank were in meeting. I was there against my will. I was to prove to them that I had had no connection with the robbery whatever. If I failed in this I should be handed over to the authorities in the morning. I was almost frantic with fear. I believed myself lost. I had been away from home that night and they knew it. Try as I would, I could not think of any plausible thing to tell them. "Many questions were asked me, and I was given a chance to prove that I was not near the place of crime. But it was of no avail. I could not do it. I was doomed. At length Mr. Howard arose and looking squarely at me said, 'John Gilford, we have given you a chance to clear yourself. You have failed. Yet you stoutly maintain your innocence. We wish to believe you. I wish to God I could do so. But if you are not guilty, who is?' "Not a sound was heard. The perspiration was trinkling down my face in large drops. The fatal moment had come. THE GETTYSBURG MERCURY. 61 All eyes were riveted upon me. I resolved to confess, to tell them all. I was just about to answer when 'I am' came the answer in a clear and distinct voice. We all turned and there standing in the doorway was a man, worn and haggard-looking, and that man was my brother Dick. "I tried to see Dick during the trial but he would not let them admit me to see him. All too soon the trial was over, and Dick was sentenced to twenty years in the State prison. But the poor boy did not last long. The next year we buried him in the cemetery on the hill. He had fallen a victim to typhoid fever, contracted shortly after he entered the prison. "My darling, what years of torture I have gone through since then no one can realize. What remorse and anguish have filled my soul God alone knows. But I was a coward then. I could not confess and clear him, and Dick, poor boy, did it for myself and your mother. He loved your mother, Nellie, and he would not see her disgraced." The old man in his earnestness arose, stretched his hands toward his daughter : "You forgive me my child ? You will love—you will love—me—still ?" He tottered and fell to the floor. Quickly his daughter was by his side. "Speak to me, father," she cried, "speak to me." She felt at his heart. It had ceased to beat. No, he would speak no more. He had gone to his God. His race was run. He had gone to join the Black Sheep. w. A. G. 62 THE GETTYSBURG MERCURY. ESSAY-WRITING AS A COLLEGE DISCIPLINE. N. R. WHITNEY, '06. THE end for which men come to college is to gain a lib-eral education. To attain this end it is necessaiy to make use of some means besides that of poring over text books. These means are to be found especially in literary-work. This must not be understood as implying that the knowledge gained from text books is of secondary importance. On the contrary such knowledge is of primary importance, for one must have thoughts worthy of utterance before he begins to write; and the knowledge gained from a course of study is such as to suggest these thoughts. Besides text books we have access to another source of in-formation. This is found in the reading of good literature. When a person reads a book properly it is not the thoughts of the author that impress and benefit him so much as it is the ideas suggested to him by the book, but enlarged and converted into thought by his own brain. We never truly appreciate a book or its author until we possess ourselves of the facts he had and then strive, by our own mental powers, to arrive at the same conclusions at which he did. Reading, in addition to furnishing thoughts, will give one an ideal of the proper literary form and thus serve a two-fold purpose. The ability properly to express one's thoughts is an accomplishment of no mean worth and will be found of great value in whatever occupation he may engage. Language is but the garment of thought. Good taste is just as evident in the selection of language as in dress. It is man's nature to wish to communicate his joys and his sorrows to others. His joys are never half so enjoyable as when shared with others, and his sorrows never so heavy and depressing as when borne alone, hidden in the depths of his own heart. So in all his experiences he feels the impulse to communicate them. Language, either written or spoken, is the means by which he makes known his innermost feelings THE GETTYSBURG MERCURY. 63 and desires, hence we see the value of this practice in express-ing thought. The ability to communicate with others is not restricted to man alone. The lower animals also have some means of communicating with others of their kind, and as we advance in the scale of intelligence and civilization this means of intercourse becomes more perfectly developed. In fact we have come to gauge the degree of the civilization of a people by its literature. In studying the history of the Middle Ages we regard the revival of learning as the chief instrument or agent in dispelling the darkness of ignorance and superstition, and awakening the human mind from its long sleep to witness the dawn of a new day in the world's history. The expression and progress of this intellectual revival is found in the literature of that period. Thus literature is synonymous with enlighten-ment and education. This being true, practice in literary work is a necessity to a liberal education. Exercise in this branch of college work will gain for one the habit of thinking logically and of arranging his thoughts in the most effective manner. It will increase our vocabulary and improve our diction. The reading necessary to this work will enlarge our fund of general information and develop the aesthetic side of our nature. If one attempts to write a descriptive article, the necessity of observing more closely his surroundings will be forcibly impressed upon him—it is truly amazing how little one sees in comparison with what there is to be seen all around him. Thus, looking at the matter from every side, one must be conscious of the great benefits to be derived from this work. It is true that it requires a great deal of time and effort, but the results will prove it to be a profitable investment. Bacon has said, "Reading maketh a full man ; writing an exact man," to which we might add, and together they make a liberally edu-cated man. 64 THE GETTYSBURG MERCURY. A SOLILOQUY. B. A. STROHMKIER, '06. TEJTAVE you ever been off with a college team— ■^■*- With a basket-ball, base-ball, or football team, When your spirits were high and your heart was light, And your soul bubbled over with hopes all bright? Say, have you? Have you ever thus gone from your college home Like the legions that marched out of ancient Rome, Full of confidence born in a brilliant past, Gone to war with a foeman that stands aghast? Say, have you? Have you entered the land of the foe and felt All at once, at Uncertainty's shrine you knelt, When you heard the wild crowd giving hostile cheers And the young vulgur rabble hurl stinging jeers ? Say, have you? Have you girded your lions for the coming fray Thinking still that your prestige will win the day ? Have you heard the shrill, referee's whistle blow When, relieved, in to conquer or die you go? Say, have you ? Then alas! has your prestige and fame dissolved Like the mist into air by the sun resolved ? Have you lived not to glory, but groan.in pain, While the ignoble foe sings the victor's strain? Well, I have. Of a truth it is bitter to taste defeat; It is sweet to be feared as unconquered, unbeat. But in all the wide world, and in any age Who can find such a one writ on history's page ? Say, can you,? THE GETTYSBURG MERCURY. 65 When Ambition appeared, then great Caesar fell; It was Carelessness sounded vast Rome's death-knell; And Napoleon met with his Waterloo When he least was afraid. Can it be it's true ? Say, can it ? Then remember the lesson, and hold it tight: It is power not prestige that wins the fight; And defeat now and then is a wholesome thing That conceit, too high flown, back to earth will bring, For a man's but a man, that withal he's done, Though there's many a man thinks he's more than one. Say, do you ? THE YOUNG SINGER. He sang the charge song of the Guard A mad, wild fever seized me. He crooned a mother's cradle-song ; What far fond dreams it weaved me ! With bursts of laughing opera airs Tumultuously he'd wake me; And through a flaunting Gypsy dance His tripping voice would take me. He sang of love, my blood caught fire, For lo ! soft hands caressed me. He sang of death ; a calm cold breath With mystic power oppressed me. He sang, but now his voice is still. Why should his memory grieve me? For in the spirit of his songs He lives, he ne'er shall leave me. —The Monthly Maroon. 66 THE GETTYSBURG MERCURY. THE INFLUENCE OF THE NOVEL. J. EDWARD LOWS, '06. THIS is an age of education, and the present generation is a generation of readers. Illiteracy, at least in the most pro-gressive countries, is no longer the rule, but the exception. Since education has become so general, it is hard to find a man, who has gone beyond the purely elementary stage of mental train-ing, who is not somewhat familiar with the literature of his mother-tongue. There is a class, often referred to as the read-ing public, who compose the material for the newspapers, magazines and books. Since literature is a subject with which so many are inter-ested, it might be proper to inquire what particular branch of literature is the most powerful and far-reaching in its effects. The answer, I think, is not hard to find ; it is the department of prose fiction. It will doubtless be readily considered that the novel is at least the most popular kind of writing. There are reasons for this. For to appreciate poetry properly often requires no small degree of culture, if not, indeed, a special cast of mind. Not every-body enjoys reading history, be it ever so graphi-cally portrayed. There are few who do not enjoy reading a good story and who cannot appreciate, in some degree at least, the work of a master-hand in this department. Who does not follow with breathless interest the vivid narrative of Scott ? Who does not laugh at "Mr. Pickwick," the inimitable creation of Charles Dickens ? Or again the vividly portrayed story of "Rip Van-Winkle," written by Washington Irving? It is safe to say that ten novels are read to every volume of poetry; a hundred to every volume of history. One great reason for the popularity of the modern novel is its realism. It is in this respect that it is so very different from its prototype, the romance of the Middle Ages. The hero of the Medieval romance was generally a king or knight, an impossible creature, who was the very embodiment of virtue and bravery. En- THE GETTYSBURG MERCURY. 67 chanted castles, witches, ghosts and spectres played a promi-nent part in the plot. These went to make up a story so fan-tastic that it could have appealed to minds only the most imaginative and credulous. The modern novel, on the contrary, is decidedly realistic. "Robinson Crusoe," by some called the first English novel, is so well composed, that it is often hard to convince a boy. who reads Defoe's celebrated story that it is not gospel truth. Every cause can be best judged by the effect it produces and,, judging the influence of some of the world's greatest novels bjr the results they have achieved, it is beyond doubt that they have been most potent factors in the great work of moral re-form, and social progress. It was the publication of Dickens' "Nicholas Nickelby," that opened the eyes of the English people to the abuses existing in the public-school system, and its direct results was a radical change in that system. In "Oliver Twist" the evils in the system of poor-relief were pointed out. We turn to the United States, for the most re-markable effect a novel has ever produced upon the public sentiment. That novel was "Uncle Tom's Cabin," which a prominent Southern writer recently asserted was the cause of the Civil War. This may seem a little far-fetched, but it was at least one of the causes of the awful conflict between the North and the South. It has been predicted by certain writers, that there will come a time when the novel as a form of literature will cease to exist. They think that eventually everything in the form of a plot will have been so completely worked out that the new will be only a repetition of the old. This, it seems to me, is a foolish view. Solomon was doubt-less correct when he said, "There is nothing new under the Sun." But the fact remains that there have always been minds that could present the old in a new and attractive form. When the military hero has ceased to win the admiration of the ap-plauding millions ; when all the world has ceased to love a lover; when, in short, the human mind has lost the faculty of imagination; then, and only then, will the novel cease to live. 68 THE GETTYSBURG MERCURY. THE RURAL TELEPHONE. BRUCE P. COBAUGH, '05. THE telephone is one of the great factors of modern pro-gress. Now, it is a noticeable fact, and a deplorable one too, that, while miles of telephone lines stretch across the country, the farmer seldom avails himself of the benefits afforded by the telephone. Nor is it wholly through ignorance that he does not do this, for any intelligent man must recognize the usefulness of the 'phone; but the farmer must consider the cost of the telephone service, and in the stock companies the yearly rate is so high that he cannot well afford the expense. What the farmer needs is a line that will connect him with the market, and his neighbors as well, at a moderate expense. The question of the rural telephone has been successfully solved by the mutual company. By this is meant the entire ownership and operation of the line by the subscribers. In order to show that mutual control of a line is practical, the writer will state a few facts concerning a mutual line with which he is familiar. This line has been in operation for several years and has given good satisfaction. The residents of a certain community held several meetings to discuss the necessity of a telephone line. It was agreed that the telephone would be of advantage but that the cost was too great. This was based on the offer of a stock company, which proposed to place 'phones in the homes at a yearly rent of fifteen dollars each. This led to the suggestion of a cheaper method: the mutual control of the line, and accordingly a company of twenty subscribers was organized. The members of the company did as much work as possible in the construc-tion of the line, thereby restricting the cost to the minimum. The line when completed was ten miles long and connected a small town to a larger one. The total cost of construction of the line was twelve hundred dollars, or an average of sixty dollars per member. But new members were added at once and so the cost was lessened THE GETTYSBURG MERCURY. 69 greatly. Each member paid eighteen dollars in cash and the remainder in yearly payments of six dollars each till the line was paid for. At the end of his payments the subscriber owned a full share in the company and his 'phone as well. The yearly cost of operation was found to be not over two dollars per member. The line has later been extended by con-nection with another mutual line and by a rate free exchange of connection with a good stock company. The necessity of the 'phone is clearly shown by its many advantages. It brings the farmer into close touch with the markets. He can keep track of the fluctuating prices of pro-duce by ringing up his home dealer, for the business men are generally connected with a farmers' line. In this way some men have saved more than the cost of their 'phone. Then the telephone brings the people of a community into close contact. The farmer finds it rather more convenient and more pleasant to sit down to his desk and speak with his neigh-bor than go a mile to borrow an implement only to find it in use. Formerly it was a half-day's work to procure hands for threshing. By use of the 'phone it is done now in an hour. And in procuring assistance for all kinds of work, the 'phone is especially useful to the farmer. But we should not omit the social intercourse which the 'phone affords the farmer's home. This is probably one of the greatest advantages of telephone service. No need of braving a winter storm to inquire about the health of a sick friend. One great advantage is yet to be named : it is the time which the 'phone saves in summoning a physician. All physi-cians within reach of the line are connected with it. In many cases they have arrangements for night calls. The time saved in their arrival may save the-life of many a sufferer. These are only a few of the advantages of the rural telephone. Others could be named which would prove further the profit-able use of the 'phone and the comfort and pleasure as well which it affords the home. The farmer can well consider him-self fortunate in having the 'phone, by it a comparatively isolated life has been socially strengthened through a ready means of intercourse. 7o THE GETTYSBURG MERCURY. SHOULD A STUDENT KEEP HIS COLLEGE TEXT BOOKS ? C. EDWIN BUTI,ER, '05. THIS is a question every college man must meet, and that very early in his college course. Comparatively few men go through a course of four years at college without pur-chasing a number of text books. Everyone knows the neces-sity of them for a successful study and research, and if it is so essential to have them during the college life, why should they not be just as necessary afterwards, or what is the reason for parting with them ? There can be only one of two reasons : either the student has no use for them in later life, or the money he gets for them—which is generally a very small sum—is of more value than the books themselves. If it is proven that a student has need, and great need, of his books after he leaves college; and if it is proven that they are of greater value to him than any price he can obtain for them, then is it not clear that a student should keep his college text books ? It is the prevailing custom of the human race to have friends. Each person, no matter of what degree or station in life, enjoys the companionship of certain friends. Whether he be a doc-tor, minister, statesman, or common day-laborer, they are as necessary to his peace of mind and contentment as food and clothes are for the body. And what are books to the student, but friends? They help him over the rough places in his course and stand by him in all his need and labors. What he does not know they tell him. When he chances to go astray, they put him on the correct path. Verily, they are friends indeed as well as friends in his need. At least it does one a great deal of good to think of them as such. While seated in the class room many little notes and marks are made in those books that in later years are found to be a source of fond recollections. The memory of them will float through the mind as sweet incense. Hence they would be THE GETTYSBURG MERCURY. n worth the keeping for old times' sake, if there were nothing else to enhance their value. It matters not into what profession you enter, your college text books will prove themselves friends to you at many times. You will have need of them. Being thoroughly acquainted with their contents you can very readily turn to any subject which may have escaped your memory and refresh yourself in half the time and with thrice the ease you would find by con-sulting any other book. And back of it all, you have the authority which you have been prepared so well to defend dur-ing all your college course. The cost of college books now compared with former days is so small that the student of moderate means finds it within his power to retain them even for his whole life and then hand them down to his children, from whom they could not be pur-chased for ten times their value. When you purchase your text books you pay full value for them, and if you sell them to another student, you cannot receive more than that, and gener-ally but half as much. ' They have become endeared to you by frequent use, and like old friends you dislike parting with them. The price you paid for them is incomparable with the value of them to you now. Even should you never have any cause to use them, are not the recollections they recall worth the cost? Any man who should dare to insult you by offering to buy your friends would receive a blow from you that would com-pensate him in full for his audacity. Why then should any college man misusing or offering you a mean price for your books not receive as much or more? Fellow-students, keep your text books ! Under no circum-stances barter them away for a mess of potage. They will prove a monument of pleasure more enduring than brass and which the countless succession of years cannot wear away. You will love them in later years as you do no other books, and curse the hand that dares to misuse them. Honor your college career, your library, and your home, and take with you the joy and comfort of your old age, which may be found in your books, and which treasures should not purchase from you. THE GETTYSBURG MERCURY Entered at the Postoffi.ce at Gettysburg as second-class matter Voi,. XII GETTYSBURG, PA., APRIL, 1903 No. 2 Editor-in-ch ief LYMAN A. GUSS, '04 Exchange Editor M. ROY HAMSHER, '04 Business Manager F. GARMAN MASTERS, '04 Asst. Business Manager A. L. DIHENBECK, '05 Associate Editors M. ADA MCLINN, '04 BRUCE P. COBAUGH, '05 C. EDWIN BUTTER, '05 Advisory Board PROF. J. A. HIMES, LITT. D. PROF. G. D. STAHI,EY, M.D. PROF. J. W. RICHARD, D.D. Published each month, from October to June inclusive, by the joint literary societies of Pennsylvania (Gettysburg) College. Subscription price, one dollar a year in advance; single copies 15 cents. Notice to discontinue sending the MERCURY to any address must be accompanied by all arrearages. Students, Professors and Alumni are cordially invited to contribute. All subscriptions and business matter should be addressed to the Busi-ness Manager. Articles for publication shoidd be addressed to the Editor. Address THE GETTYSBURG MERCURY, GETTYSBURG, PA. ■ THE REASON WHY EDITORIALS. Scientists tell us that in this world of ours all is strife. Of all the forces in the universe every one is antagonistic to every other. The domin-ating and controling are eternally being opposed by the minor and subordinate. All is constant strain. In the physical world the animating energies of nature are continually work-ing counter to one another. Although there is interpenetration yet there is resistance. In the lowest forms of life, in the smallest microcosms, there is unrelenting conflict. In a higher grade we find the same warfare exemplified in the continued existence of the most capable. Finally the antagonism finds its culmination in the great struggle for existence common to the race. THE GETTYSBURG MERCURY. 73 Even as this is the climax, so it is likewise the point of demarcation. Success now crowns the efforts of the strong ; failure those of the weak. Success! That for which all men hope. Strength ! The means by which they attain it. The latter is the cause, the former the effect. The inference is ready. The effect is the necessary consequential of the cause, but let it not be supposed that the strength incident to success is that typical of a Cyclops, or that symbolic of a Hercules. Rather it is that kind which has been evinced by the master-minds of all ages—intellectual strength. And this is the reason why men go to college ; to attain intellectual power, to cultivate brain-energy, to discipline mental vigor, to learn to appreciate the good, the beautiful and the true, to exalt their being in every way tending to symmet-rical development and, in short, to bring out all that is worth the effort in self. But too often, alas, do college men fail to realize the vitality of their situation; they neglect to seize circumstance and to clinch with time, pregnant with the possibilities of future great-ness. Too frequently is the collegiate life considered one of imposing task work, a mighty preponderance of labor over-shadowing the student. Hence his constant aim is to elimin-ate it, not by conquering it, in which case the law of compen-sation yields ready returns, but by shirking it, whence comes only a void which the craving of later years will seek in vain to satisfy. Instead of surmounting obstacles he shuns them, instead of trodding boldly over the rocky places he rides over them, while his companion plods. But the tortoise beat the hare at the finish. This is the reason why some college men are, and forever will be, in the great but glorious struggle for existence. Their lot must ever be commonplace. They can-not rise above the common level of humanity. The scholar must overcome, not surrender, must conquer, not submit, and must take advantage of all advantages. As Winter, with his cold and stormy winds takes his departure, Spring appears before us in all the beauty of awakening life, and if there is one place especially favored with a beautiful Spring-time it OPPORTUNITIES OF SPRING. 74 THE GETTYSBURG MERCURY. is the country surrounding Gettysburg. Not only do the climate and natural contour of the country with its hills, woods and creeks make it pleasing, but the avenues over the battle-field furnish ideal walks for recreation hours. For the lover of natural scenery this country furnishes a magnificent prospect with charming color effects. To the botanist it gives a most varied flora. The country is also full of birds. Many rare kinds may be found by the close observer. One of the stu-dents has counted thirty different kinds of birds from his win-dow already this Spring. For the student of geology the land formations will repay any attention given them. And if one unfortunately should have no taste for any of these things he can at least study the history of his country in the many mon-uments and tablets erected over the battlefield. Rarely does one find a place so inviting to the man who wishes to increase his store of general knowledge; and these delightful spring days furnish time to make use of the opportunities. Instead of a spring fever that gives one a desire to loaf and neglect all his work let him contract a fever for making use of what Gettysburg and her surroundings offer him in the above men-tioned lines. THE TRUTH FOR In all colleges there exists a spirit of mis- ITS OWN SAKE, chief and diablerie. No college is without it; none can be without it. It is peculiar to the college world. As such it can scarcely be called an infection, yet it is in the atmosphere, and may be said to be an all-pervading character-istic of every collegiate community. The infusion of this unavoidable, yet not always desirable, element in the student body often finds its manifestation in some overt acts on behalf of its most arduous enthusiasts, rang-ing even from the quite insignificant to the violent, but for the most part in our own college this diablery has existed only in a dormant state, and its most ostentatious expression has been, excepting extremely rare cases, of a mediocre kind. Therefore, when in its mild form it so impels a few students to commit a mischievious act of harmless and unimportant con-sequences, resulting in nothing but a slight inconvenience to THE GETTYSBURG MERCURY. 75 the usual routine of college affairs, why should it be enlarged upon to such proportions and amplified to such an enormity as was the case in the recent chapel disorder? Such misstatements as appeared rife and rank in the city papers a few days ago cannot help but redound to the degredation of the good name of the college. May not our reporters be more considerate in noting details? May we not have more of the truth for its own sake ? ALUMNI REUNIONS. As the spring term opens we gradually be-come aware of the approaching end of the collegiate year. Then naturally our minds turn to the events which always take place at such time and the abundance of pleasure derived from their occurrence. In other words, we begin to think about commencement and its attendant circum-stances. This time is undoubtedly the most enjoyable time of the year, but its success is only made possible by the presence of the students, in the first case, and by the alumni, in no less degree, in the second. One of the best means perhaps of per-suading the congregation of a large -number of alumni is by class reunions. The class spirit never dies out in the breast of the college man, and if he can come to his alma mater with the expectation of meeting old-time friends and class-mates, the chances of his coming, no doubt, will be greatly enhanced. The class spirit, redoubled by the college spirit, would certainly act as a powerful stimulus or persuasion in inducing the alum-nus to visit the scene of his college days. It is to be hoped that we may have several class reunions at least during the coming commencement week. Now is the time to arrange for them. EXCHANGES. The editor of the average college literary monthly is usually at a loss for material to make the magazine truly interest-ing to all its readers. Several of our exchanges seem to have struck the proper means of awaking interest, in publishing 76 THE GETTYSBURG MERCURY. articles on travel and foreign lands, written by recent graduates. "Random Sketches" in The Otterbein Aegis was written by an alumnus travelling in Europe. The Swarthmore Phoenix contains an article on "A Journey to the Second Cataract of the Nile" and another on "University Life Abroad," written by a graduate of Swarthmore, who had taken a course in the Ger-man Universities. Such contributions certainly add to the in-terest and value of a college monthly. There is the danger, however, that the true object of a college paper, which con-sists in securing literary contributions from the students, may thereby be neglected or forgotten. The Pharetra comes out in a very pretty blue and white dress with the representation of a demure college maiden on its cover page. We find several delightful storiettes in the last number; and may say that the paper is characterized by a general tone of pleasantness rather than by any philosophic traits. "Tell a tale of troubles March wind and April rain, Second term has ended Marks are here again— Sing a song of quizzes, Are we to take them all? Reports they'll soon be reading, How great may be the fall!" —Maryland Collegian, The Mountaineer has again devoted the greater part of her exchange column to a pleasant criticism of our former editor. We agree with one of our exchanges in saying that our col-league of Mt. St. Mary's should not have blamed the MERCURY representative for words that were not his; and that he should reconcile his preaching with his practice. We sincerely hope that our "smoky" (?) article will cease to inflame the wrath of our neighbor. May we add our regrets that The Mountaineer of last month has not arrived in time to be reviewed. Among the influences that tend to corrupt our speech there is none more pernicious than the play upon words. It is with THE GETTYSBURG MERCURY. 77 some surprise then, that we find an article entitled "A Defense of Shakespeare," in one of the college papers, which ends with the following paragraphs : "In the second place, why should anyone who loved the name of BACON SO lose all sense of his own dignity and all respect for his own good name as to give a play of "his own make" by the name of "Ham-let." "Now I hope I have made myself clear and vindicated my client. If I have not, this has been 'Love's Labor Lost'— yea, even more ! it has been 'Much Ado About Nothing.' This, however, is a serious matter; it is no 'MidsummerNight's Dream' but a plain 'Winter's Tale.' Take it ^As You Like It' but remember All's Well That End's Well.' " EASTER LILIES. Sweet emblems of a purity unknown to earth, They wake the soul of man to aspirations fair, And fill the palace—aye, the cot of meanest worth— With fragrance like the incense of an angel's prayer. So fragile all, so weak, they seem a tempting prey To every hostile gale—each hand untaught of ruth; But ah ! the spoiler e'en should know that in the day That beauty dies, the world must die to love and truth. Fit consorts these of faith and prayer and holy praise; Mute worshippers and witnesses of Him above, Whose skill can wed to matchless glory simplest grace, And veil in wondrous art the mysteries of love. —University of Va. Magazine. The Monthly Maroon has a poem to Robert Louis Stevenson as its frontispiece. One of the best features of this number is the well-written paper on Stevenson, depicting the life and character of this Scottish author. "Unto the End" is a beau-tiful story; the author portrays an ideal love which seems none the less real for its beauty. Some of the shorter stories are of a bravado character, but "The Cub-Errant" depicts a phase of college life seldom represented. 78 THE GETTYSBURG MERCURY. Quite a number of the exchanges this month contain "Char-acter Sketches" of different great men or characters in fiction. We refer the reader particularly to "Francis Parkman : a Study-in Success," in the Nassau Literary Magazine ; and "Mr. Jack Hamlin," a study of one of Bret Harte's heroes in the College Student. This is a most commendable kind of essay-writing, and every student should try his ability along this line. The Medico-Chirurgical College of Philadelphia, DEPARTMENT OF MEDICINE Offers exceptional facilities to graduates of Gettysburg College, especially to those who have taken a medical preparatory or biological course. The instruction is thoroughly practical, particular attention being given to laboratory work and bed-side and ward-class teaching. Ward-classes are limited in size. A modified seminar method is a special feature of the Course. Free quizzing in all branches by the Professors and a special staff of Tutors. 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Ivan's Self-deception and Hypocrisy in Leo Tolstoy's The Death of Ivan Ilych Ayu Widyaningrum English Literature Faculty of Languages and Arts State University of Surabaya Ayu_widya75@yahoo.com Drs. Much. Khoiri, M.Si. English Department Faculty of Languages and Arts State University of Surabaya Much_choiri@yahoo.com Abstrak Penelitian ini focus pada penggambaran penipuan diri yang dilakukan oleh tokoh utama dalam novel The Death of Ivan Ilych oleh Leo Tolstoy dan bagaimana penipuan diri tersebut memunculkan kemunafikan. Penipuan diri terjadi sebagai hasil dari ketidaksiapannya dalam menerima kenyataan bahwa dia sedang menghadapi kematian. Untuk menjawab permasalahan pertama, penelitian ini menggunakan teori penipuan diri oleh Annette Barnes yang didukung oleh beberapa filsuf dan dengan tanda-tanda orang yang menipu dirinya sendiri oleh James Peterman. Permasalahan kedua dijawab dengan menggunakan konsep kemunafikan. Data dalam penelitian ini menyajikan tentang penipuan diri yang dilakukan oleh Ivan dan bagaimana penipuan diri tersebut memunculkan kemunafikan dalam dirinya. Analisis dalam penelitian ini mengungkapkan penipuan diri yang dilakukan oleh Ivan dan tanda-tanda bagaimana dia menjadi seseorang yang menipu dirinya sendiri. Penipuan diri ini digunakan untuk mengurangi kecemasannya terhadap ketidaksiapannya dalam menghadapi kematian. Selain itu, penipuan diri ini muncul sebagai hasil dari kecemasannya tentang keinginan hidup yang tidak terpenuhi karena sakit yang dialami. Selanjutnya, penipuan diri yang dialami memunculkan kemunafikan dalam dirinya. Ivan mengalami tiga macam kemunafikan, kemunafikan kepura-puraan , kemunafikan menyalahkan , kemunafikan inkonsistensi. Perilaku kemunafikan tersebut bersumber dari sikap penipuan diri. Kata Kunci : Penipuan Diri, kemunafikan, kecemasan, kematian Abstract This study focuses on depicting self-deception performed by the main character and how his self-deception gives raise to his hypocrisy. The self-deception is used as the result of his unreadiness in accepting the truth that he faces death. To answer the first problem, this study uses the theory of self-deception by Annette Barnes and supported by several philosophers and the symptoms of Self-Deception offered by James Peterman. The second problem is answered by using the concept of hypocrisy. The data presents Ivan Ilych's self-deception and how his self-deception gives raise to his hypocrisy. The analysis reveals Ivan's self-deception and the symptoms how he becomes a self-deceiver. The self-deception is used to reduce his anxiety toward his unreadiness in facing his death. Besides, his self-deception emerges as the result of his anxiety about the desire of life which is unfulfilled because of the illness. Furthermore, his self-deception gives raise to his hypocrisy. Ivan experiences three kinds of hypocrisy, they are hypocrisy of pretense, hypocrisy of blame, hypocrisy of inconsistency. Those hypocritical behaviors are rooted by his self-deception. Keywords: self-deception, hypocrisy, anxiety, death INTRODUCTION Novel is literary work which presents more detail and complicated problems. The readers will get more experience, fantasy and imagination by reading it. A great novel is born from a great writer. With a lot of great novels in the world, automatically there are also many great writers whether they are from west or east part of the world. There are many problems and phenomenon that is existed by the writers in their literary works, such as culture and tradition, sociological and psychological problem, and so on. There are many writers exist the psychological problems which is related to the personality of the characters in their literary works. It can be seen in Russian writers. There are so many literary works from Russia and their several novels state about psychological problem that is related with the personality of the characters. One of the great famous Russian writer is Leo Tolstoy. Leo Tolstoy, the author who was born in Yasnaya Polyana, Russian Empire in 1916. There were many literary works which were made by this Russian writer, such as short stories, poems, plays, essays. Some of his works are war and peace and Anna Karenina are acknowledge as two of the greatest novels of all time and pinnacle of realist fiction. His novels are so well planned, written, and executed that Tolstoy's finished story is a perfectly formed narrative. And, critics agree that his work alone defines the true nature of an epic novel that eerily depicts the joys and sorrows of real life. Tolstoy is equally known for his complicated and paradoxical persona and for his extreme moralistic and ascetic views, which he adopted after a moral crisis and spiritual awakening in the 1870s, after which he also became noted as a moral thinker and social reformer. During the 1860s, and encouraged by his publisher, Tolstoy wrote War and Peace. During this time, he also endeavored to write a novel about Peter I the Great and about educational pedagogy, but thereafter finished what would become the greatest book of his time. Following, Tolstoy released Ana Karenina, which was considered as important as War and Peace, but with a slightly different focus – ethics and virtues can evolve and change over time. Unhappy with the Russian Orthodox Church and its teachings, which he found blasphemous, Tolstoy started his own church based on five tenets. For this, he was excommunicated, but gained his own followers, who were more like cult members than clergymen. These five tenets inspired Gandhi in his passive approach to violence – evil cannot be combated with evil. His novella, entitled The Death of Ivan Ilyich is often regarded as one of the best short novels ever written. The Death of Ivan Ilych, first published in 1886, is considered as one of the masterpieces of his late fiction, written shortly after his religious conversation of late 1870s. The Death of Ivan Ilych is deeply religious work, but religious of its own terms. The protagonist is a somewhat clueless, spiritually empty hero whose long illness forces him to confront the meanings of both death and life. Ivan Ilych represents a small but important class of urban bureaucrats, prominent in the day-to-day running of Russian affairs in Tolstoy's days, whose live became increasingly detached from nature, the land, and spiritual values. By exposing the horrible vacuity of Ivan Ilych's life, Tolstoy explores the self-deception, immorality and alienation of a whole class of individuals. Although Ivan is nowhere near as intelligent as his creator, like Tolstoy he comes to accept death and gain deep, if painful understanding of what his life has meant. The novel embodies the kinds of values and purpose Tolstoy thought literature should have. The Death of Ivan Ilych conveys the existential horror of sickness and morality while describing civilization as a web of lies designed to distract people from an awareness of death and also it is perfectly demonstrates this introspection as it magnifies a man's struggle with how to live his life. There are considerations of taking the novella as the main source of analysis. The first is novella performs the characteristics of self-deception and hypocrisy which experiences by the main character of the novel. The second reason is that in Leo Tolstoy's The Death of Ivan Ilych, he set out merely to describe a single segment of society or to present a single example of humanity and also his writing is very honest. Besides, the story uses words which are easier to understand. The last consideration can be the best reason why this novella is analyzed by using theory of self-deception. In The Death of Ivan Ilych also has conflict and problem, both external conflict and internal conflict. Ivan is everyman an average nineteenth century bureaucratic functionary, a bourgeois, a middle class citizen (Sklare, 1965 : 3). The Death of Ivan Ilych is about an ordinary man, has a bright childhood and good life. His pleasure of life changed, since his marriage brings him unpleasantness and incurable illness that tortures him biological and psychologically until he dies. The illness makes him to stay in bed day and night with a great pain, worse than biological pain, psychologically it tortures him by the horror of death. Not believing that he will die, he struggle to avoid death by deceives his own self that he is not dying and hides his real condition by being hypocrite to his environment, but his efforts are useless. Having fought against death, ultimately he realizes that he is mortal. At the end, he accepts it and dies in piece. Death is such a taboo subject to discuss in our society, but actually it is human nature. What Woody Allen writes may be able to explain how allergic people are to death. "I am not afraid of dying, but I just don't want to be there when it happens" (Coon, 1992 : 436-437). Psychology finds that people do not like to talk about death because they are afraid of it. The pool to 1500 adults shows that there are no fears of death ; yet. They find another possibility. It may be more exact to say that the people hide and intense denial to death (Coon, 1992 : 436). The fact that all men must die is hardly news, and as an abstract statement it dulls our fears at least as much as it aroused them. The Death of Ivan Ilych is one of interest novella by Leo Tolstoy that can be analyzed because it tells about psychological sides of human's life that lead to the main point self-deception and hypocrisy of the main character named Ivan Ilych. Having the feeling of anxious in facing death makes people tend to do something which can reduce his anxiety. People tend to deceive himself by believing that he is not facing death and forces to think that his condition is better while he knows well that he suffers illness which leads him to the death. The topic in this thesis is about self-deception and hypocrisy, because it is the most important one and it is suffered by the main character, Ivan. Self-deception is a mental defense mechanism by which some people cope with intensely painful emotions. They avoid becoming aware of, or accepting the truth about, a current life circumstance or person simply because it is too painful or scary to do so (from http://nirmukta.com/2010/06/21/self-deception-as-a-coping-mechanism-among-victims-of-the-sai-baba-cult/). Meanwhile, there is also another term that almost has the same meaning as self-deception which is hypocrisy. Based on the online dictionary, hypocrisy is "the condition of a person pretending to be something he is not, especially in the area of morals or religion; a false presentation of belief or feeling. The study of self-deception and hypocrisy are related to the main character in Leo Tolstoy's The Death of Ivan Ilych. In this novella Ivan as the main character of the story experiences self-deception. He forces himself to believe something which he knows that it is false. It happens when he faces illness that leads him to the death. He knows well that the illness will leads him to the death, but he keeps forcing himself to think that everything will fine even his life will not be disturbed by the illness. Ivan is someone who has ambitious in life. He desires that his life should be easy, pleasant and decorous. When he gets the illness, he feels fear that it will give big impact in his life. He feels anxiety that his desires about life will not fulfill because of that illness. That is why he uses self-deception to reduce his anxiety. Meanwhile there is also another term that almost has the same meaning as self-deception is hypocrisy. Self-deception is so related to hypocrisy. It is because self-deception is the root of hypocrisy. If someone experiences hypocrisy in his life, it can be analyzed that he also experiences self-deception as the root of his hypocritical behavior. Furthermore, if someone experiences self-deception in his life, it might also lead him to have hypocritical behavior. The main character Ivan experiences self-deception in his life, and his self-deception give raise to his hypocritical behavior. He pretends that he is fine, hides his real condition even though in the depth of his heart he knows that his illness is getting worse and will lead him to the death. In addition, this novel ever discussed about the anxiety by Anita Christina HR from English Literature 2004 entitled Ivan's Enxiety in Leo Tolstoy's The Death of Ivan Ilych. It tells about the anxiety experienced by the main character Ivan in this novel. This study will not same with that previous study, because this study will discuss about self-deception in the main character Ivan, and how Ivan's self-deception give raise to his hypocrisy. The idea to unearth the self-deception and hypocrisy of the main character probably is not the main message of the novel, but the freedom of reader's interpretation lets unguessed ideas be out of the author's purpose, even exceed the consciousness of the author. These all ground the creating this thesis with potential title "Ivan's Self-deception and Hypocrisy in Leo Tolstoy's The Death of Ivan Ilych". RESEARCH METHOD The used method is descriptive quality; it means the quality of the data becomes the reference to work rather than the quantity of the data. Besides, a technique is needed to understand the data. Technique of interpretation must be used to interpret and analyze the data. Through interpretation the analysis can be worked. Interpretation is a crucial step that has to do before analyzing the data. Then, extrinsic approach is used as an approach toward the analysis in which environment belongs to it. According to method above, the first thing that has to do is collecting data. In collecting data this research focuses on reading and documentation. Reading novel. In this step, novel becomes the object of the research. The novel is entitled The Death of Ivan Ilych, written by Leo Tolstoy. To collect the correctly data, it needs reading more than once, because to get interpretation, it needs understanding all contents completely with all possibilities both intrinsically and extrinsically. Inventorying data. This step is collecting data through noting the quotations related to the statement of the problems and objectives of the study, it is including in words, sentences, and discourse that can represent self-deception and hypocrisy in Leo Tolstoy's The Death of Ivan Ilych. Thus, all data that will be analyzed are started and sourced through the novel's contents. Classification data. It is appropriate to the statements of the problems about self-deception and hypocrisy in Leo Tolstoy's The Death of Ivan Ilych. Tabling the data. It is to simplify reading the data and classify data that is used in the analysis for the readers. Continuously, the selected data or the collected data, which are related to the statements of the problems and the objectives, are analyzed through self-deception and hypocrisy to the main characters in Leo Tolstoy's The Death of Ivan Ilych. SELF-DECEPTION Barnes argues that in self-deception, self-deceivers must intentionally get themselves to believe something they know or truly believe is false (Barnes, 1997 : 4). It means that self-deception only involves one person, she/he is not only as deceiver but also deceived. It is the difference between interpersonal deception and self-deception, that in interpersonal deception, one intentionally gets the other one to believe something, but in self-deception, deceivers intentionally get themselves to believe something. The same thing is also confirmed by Mele in his book Irrationality. The conception of self-deception as lying to oneself is fueled by the idea that interpersonal deception necessarily involves lying to another. If deceiving someone else is getting him to believe something that one knows (or correctly believes) is false, it is natural to understand self-deception as getting oneself to believe something that one knows (or correctly believes) is false. (Mele, 1987 : 122). Deceiving someone else is to make the other person believe something that the deceiver knows it is false. While in self-deception, deceivers make themselves to believe something which they know it is false. Self-deception involves just one person, where she or he is not only become deceiver but also deceived. In self-deception, deceivers must intentionally get themselves to believe something which they know or truly believe is false. I deceived myself, then (Barnes, 1997 : 18) : (a) As deceiver, I must believe of some proposition that it is false, and at the same time, as deceived, believe that it is true, and (b) As deceived, I must be taken in by a deceitful strategy that, as deceiver, I know to be deceitful As quoted by Mele, according to Demos self-deception exists when a person lies to himself, that is to say, persuades himself to believe what he knows is not so. In short, self-deception entails that B believes both p and not-p at the same time. (Mele, 1987 : 122). It means that in self-deception, deceivers know what they believe is actually false, but they keep believing something false in themselves. . That is called as self-deceivers believes both p and not-p. they know the truth, but still keep believing the false. Self-deceptive belief functions to reduce anxiety. The self-deceptive belief that p may function to reduce anxiety that not-p, it can sometimes function instead to reduce anxiety about some other proposition (Barnes, 1997 : 36). This suggests that when self-deceivers deceive themselves into believing that some future event will occurs, their self-deceptive beliefs function to reduce their anxiety about the non-occurrence of that event. Self-deceptive belief always functions to reduce a self-deceiver's anxiety, whether the self-deceptive belief is about what will occur, what has occurred, or what is occurring. A belief that p functions to reduce anxiety that not-q when (Barnes, 1997 : 59) : (1) the belief that p is caused by the anxious desire that q and (2) the purpose of the occurrence of the belief that p is to reduce anxiety that not-q According to requirement 1, the anxious desire plays a casual role in the person's coming to have that belief. According requirement 2, the having of the belief that p is purposive. Its purpose is to reduce anxiety that not-q. Barnes argues that self-deceiver's anxious desires cause them to be biased in favor of beliefs that reduce their anxiety (Barnes, 1997: 59). People have self-deceptive beliefs because having self-deceptive beliefs reduces their anxiety. Something (having a self-deceptive belief) which has a certain effect (reducing anxiety) is explained by the fact that it has that effect (Barnes, 1997 : 60). HYPOCRISY People do something because they have a motive. Everything which is done by them is a sign of their motive or the aim they have. When they want to get attention from others, they tend to do something which can make the other people give them attention. It can be done by the people who did not intend to deceive. They do something which is consistent with their motive. Deceit is done by the signs of outward deeds. Such as when a person pretends to have a good purpose or intent through their actions, but in reality it was a bad goal. The purpose is actually bad and not in accordance with the action they did. It can be said as a lie. The lie can be regarded as hypocrisy. A deed is a sign of the person's intention. But it is not so for the hypocrite, who by outward signs of deeds or things signifies that which he is not (Spiegel, 1999 : 20) As quoted by Spiegel, philosopher Gilbert Ryle suggests that to be hypocritical is to try to appear actuated by a motive other than one's real motive (Spiegel, 1999 : 23). A hypocrite takes an action to deliver a purpose that is not the real goal. They tend to hide the real goal with actions which they are doing. So it conveys through his actions, others will accept that the goal is not their real goal. They made their actions as a mask to hide the true purpose. Hypocrisy is an act to make a 'belief', in which he pretended to believe what he actually knows that's not the real problem/case. These actions will continue to do so leads to a different motive other than the actual motive. The hypocrite engages in action which, as it were, contradict or "negate" one another morally. One is morally good, while the other is bad. Thus, the hypocrite is irrational, because inconsistent, in the moral sense (Spiegel, 1999 : 30). Hypocrisy hates the truth. Because a hypocrite's self-worth is based on maintaining an illusion of righteousness and godliness to himself and the others, he must continually deceive himself and others that his righteousness is genuine. However, since his righteousness is not genuine, he must be on constant guard against fact, circumstances, or people that might expose him. Instead of the truth being the foundation of his life, values, and hope, it becomes an enemy against which he must always be on guard (Matthew 6:23 ; Luke 11:34-36 ; john 3:19-21) ( http://questions.org/attq/whats-so-dangerous-about-hypocrisy/ ) Others will be difficult to understand what he was hiding. It is because the hypocrite will continue to provide the signs, through actions to cover up the truth. Not only through actions, hypocrites with their self-consciously deceive others through his language, the words they said to others. Those are why the lie will be difficult to be understood. KINDS OF HYPOCRISY Roger Crisp and Christopher Cowton offers a fourfold distinction of the vice, which are (Spiegel, 1999 : 30) : Hypocrisy of Pretense The hypocrisy of pretense occurs when a person puts up a front of being morality or physically better than he is. Pretentious hypocrites are motivated by desire for selfish gain. But as Crisp and Cowton note, pretenses may be motivated by malice, shame, and even interest in others (Spiegel, 1999 : 30). Nor must the pretense aim to sham genuine virtue. People experiences hypocrisy of pretense when they hide their real motive which is better rather that the real motive. For instance, a person is feeling in bad condition but when the other people ask about his condition he tends to hide by telling that his condition is good. This example can indicate that this person is experiencing hypocrisy of pretense. Hypocrisy of Blame Hypocrisy of blame, defined as moral criticism of others by someone with moral fault of their own. The vice often appears to lie particularly in the fact that the fault of the critic is worse than criticized (Spiegel, 1999 : 31). Hypocrisy of the blame Occurs when the perpetrator has an error then he tends to put the blame on to someone else. it is done with the purpose to cover up his own mistakes. By blaming others actually he does not realize that his sin was far worse than the mistake he accuses. It was because he had an error and then add the mistake of accusing others with the intent to cover up his mistake which ended up being worse. Hypocrisy of Inconsistency The third category of hypocrisy is that inconsistency, which is defined as the uttering of some (overriding) moral requirement that does apply to oneself and then failing to live up to it. Hypocrisy of inconsistency occurs when a person's action is not in accordance to his words. For instance, a person told to his friend that he would read a novel but then the other friend of this person sees that he is not reading a novel but he is playing piano. The other example which can be indication of hypocrisy of inconsistency is when a person promised to himself or another person about something, but in fact he does not do what has been said by his own self. Judith Sklar regards it as "the distance between assertion and performance" (Spiegel, 1999 : 31). Hypocrite are generally regarded as insincere the faults of the other two characters are quite different. The hypocrite engages in action which, as it were, contradict or "negate" one another morally. One is morally good, while the other is bad. Thus, the hypocrite is irrational, because inconsistent, in the moral sense. Hypocrisy of complacency Lastly, complacency in certain conditions can be said a form of hypocrisy. To be guilty of this is to ignore the demands of morality when they become costly, to be content with one's moral status, refusing to improve or even to reflect upon it, while carrying on a pretense of virtue blaming others for they vices, or failing to practice what one preaches. Thus, as Crisp and Cowton note, complacent hypocrites protect "their complacency from criticism on the grounds of the first three kinds of hypocrisy" (Crisp and Cowton, 1994: 343-345). The hypocrisy of complacency could also fall into any of these categories, as suggested by Crisp and Cowton's own assertion that such hypocrites may sustain their complacency through any of the other forms of hypocrisy ; pretense, blame or inconsistency (Spiegel, 1999 : 32). RELATIONSHIP BETWEEN SELF-DECEPTION AND HYPOCRISY Some writers maintain that at least in some form, hypocrisy is rooted in self-deceit. The self-deceived which can be called as 'internal' hypocrite is characterized by psyche fractured by refusal to fully own up to some moral truth she knows in her heart to heart (Spiegel, 1999: 33) . The self-deceived person tends to act that way because of she/he wants to refuse some moral truth she/he knows. It can be caused by her/his unreadiness of accepting the truth. The self-deceived person tends to 'make believe' in which he/she pretends to believe what she/he knows that it is not the case. The delusional person experiences no conflict in her belief of a lie, for she is completely convinced. On the other hand, the self-deceived does experiences conflict because of her belief contradicts her knowledge. Self-deceived actually knows that what she/he has done contradicts to her knowledge. Hypocrisy involves self-deception when it results from either: (1) A false belief resulting from a motivated bias of some sort, (2) A disavowal of some continuing engagement in which one is involved, or (3) Some combination of 1 and 2. Some writers prefer to see hypocrisy as a "second order" or "meta" vice. It means that self-deception occurs as the result of self-deception that happened before. In the words of Crisp and Cowton, it is symptomatic of "a failure to take morality seriously" (Spiegel, 1999 : 35). It can be said that it is metavirtuous to acknowledge the domain of morality, that is, to be moralist. But the hypocrite is metavicious, for someone tacitly refuses to do so, and is therefore an amoralist such a person considers herself somehow exempt from moral constraints. And yet, being aware of how the moral community operates and when and why rewards are doled out to the virtuous, the hypocrite plays a part for personal gain. As quoted by Spiegel, Christine McKinnon notes that hypocrite "wishes a certain status and she recognizes that this can be achieved if she can manage the elicit positive moral assessments" (Spiegel, 1999 : 35). So like the self-deceived hypocrite, the amoralist hypocrite gains praise and respect for qualities she does not really possess. But unlike the self-deceived hypocrite, she experiences no psychological dissonance, because she is genuinely convinced that she is not the subject to the relevant moral rules. As quoted by Szabados and Solfer, Shklar argues that allowing self-deception to count would result in a regrettable proliferation of accusations of hypocrisy (Solfer, 2004 : 256). It is possible that such hypocrisy involves, not only deception to others, but rather than self-deception, which may not similarly involve knowledge that one is engaged in deception. In short, self-deception and hypocrisy are two terms which cannot be separated because they have relationship each other. Self-deception can also be called as internal hypocrisy, a hypocrisy which is done to his/her own self. A deceived and a deceiver are the same person. Meanwhile hypocrisy can also be called as interpersonal deception, a deception which is done to the other people. Hypocrisy involves more than two people, there is a deceiver and also involves the other people which become deceived. Besides, self-deception can give raise to hypocrisy when a person becomes self-deceiver, there is a possibility that makes him/her becomes hypocrite. It is because self-deception is the cause of hypocritical behavior. One and the same hypocrite's actions are as resulting from self-deceit or lack of moral seriousness. Self-deceit and amoralism as dual causes of hypocritical behavior (Spiegel, 1999 : 36). If self-deception is deceiving their own selves to believe something they know that it is false. If the self-deceptive belief results action, behaviour, language or something else which lead them to deceive others rather than their own selves, it can be said that their self-deception give raise to their hypocrisy. Thus we can see how self-deception and hypocrisy have relationship each other and cannot be separated. DEPICTION OF IVAN'S SELF-DECEPTION Self-deception is a mental defense mechanism by which some people cope with intensely painful emotions. The self-deceivers are becoming aware of, or accepting the truth about, a current life circumstance or person simply because it is too painful or scary to do so. In this novel, the central drama of the story is Ivan's struggle with illness and death, and Tolstoy gives us quite the setup. He tells us Ivan's whole life story up to the point when he becomes sick. We get to know Ivan, his habits and desires, his family and friends, and his circumstances. The main character Ivan is someone who experiences self-deception because he is not ready in accepting the truth that he is facing illness which leads him to the death Ivan forces himself thinking that he is getting better. He keeps forcing himself to believe that the illness is getting better and the medicine begins to take the effect. But then the usual pain is coming back to him, he becomes more painful because the illness feels more serious. As he grows sicker, Ivan's mood and attitude toward life begin to change dramatically. He starts having to struggle with fear, discomfort, and isolation. The illness begins after he slipped when he was preparing his new house. Ivan feels everything is well after his move to his new house, but sometimes Ivan complains of a strange taste in his mouth and something wrong with his left side, but this could hardly be called as an illness. The something wrong grows worse, and although it is not real pain, it is a feeling of pressure in his side which throws him into a constant state of depression. The state of depression depends and begins to spoil the pleasure of the easy and decorous life that the Golovin family had recaptured. As his ill humor begins to mar the easy and agreeable lifestyle he has worked so hard to construct, volatile disputes with his wife occur more and more often. Ivan goes to see the doctor. To him, the only important question is whether his case is serious or not. But ignoring Ivan's concern, the doctor focuses on the strictly medical question of whether Ivan's problem is a floating kidney or appendicitis. This question the doctor answers brilliantly, and as Ivan thought, in favor of the appendix. Ivan gets the feeling that his case is very serious and he is struck by the doctor's indifference and utter lack of sympathy to a matter of such importance. After think about his illness, he becomes more realize that he is going closer to the death. It shows that Ivan reviews from the beginning when the first time he gets the pain from his illness. It begins when he slipped in his new house, then he get a bruise which hurts a little. But then it becomes more painful, so he visit to the doctor to consul about the pain he feels. He is not sure to the doctor's diagnosis then he intents to see another doctor to get more accurate diagnosis. But from the other doctors, he gets the same diagnoses which resume that his illness is chronic. Then from doctor's resume, he gets the thought that it is not the case of what disease he is suffering, but it is about life and death. Demos argues that self-deception exists when a person lies to himself, that is to say, persuades himself to believe what he knows is not so, self-deception entails that someone believes both p and not-p at the same time (Mele, 1987 : 122). This argument also confirms what is being experienced by Ivan, because based on quotations in the novel it is clear that he believes something contradictory at the same time. On the one hand he fully understands that there is something bad in him as a result of his illness, he knew it was the explanation from the doctors he visited. On the other hand, he forced himself to think that there would be no bad thing in him, and believe that it is not a chronic disease, unlike what has been described by doctors. Then it can clearly be seen that in this case Ivan lies to himself. Barnes argues that a belief that p functions to reduce anxiety that not-q when (1) the belief that p is caused by the anxious desire that q (Barnes, 1997 : 59). In Ivan's case, a belief about his illness that it is just a small thing functions to reduce his anxiety that it is a chronic illness not a small thing as he believes. It occurs because his belief is caused by his anxious desire that it is a chronic disease. Ivan has anxious feeling about his illness, he will not it becomes chronic because it will make him die. In the depth of his heart, he feels so anxious with what has been said by the doctor, he knows well that the doctor diagnoses there are something bad in himself because of his illness. He also feels that his condition becomes worse gradually, and becomes more understand about the illness from medical book he read. All these things make his anxious feeling becomes worse. That is why he always forces himself to think that he is getting better and his illness is just small thing, it functions to reduce his anxious feeling. It occurs when the purpose of the occurrence of the belief that p is to reduce anxiety that not-q (2) (Barnes, 1997 : 59). Barnes explain that the belief about p does not only function to reduce anxious feeling but also has the purpose to reduce it. Ivan's belief about his illness does not only function to reduce his anxious feeling, it also has a purpose. His purpose to have a belief that his illness is just a small thing is to reduce his anxious feeling that it is a chronic disease. Ivan feels anxious that his illness will mar his pleasure of life. Ivan is someone who has desire in life that his life ought to be easy, pleasant, and decorous. He has bright childhood, good life, and good physic, mental and social background. . He is someone who has big ambitious in life, especially in his job. He will do everything to fulfill his pleasure of life. In his mind, the happy frame of life comes from his success in job and the harmonious relation with his wife, the one augmenting the other. Everything goes in accordance with what he desires in his life. But since he married with Praskovya Fredorovna, his easy, pleasant and decorous of life changes gradually. He feels that his marriage cannot bring him the pleasant of life. He realizes that being married at least to this wife, does not necessarily augment the pleasures and proprieties of life, but on the contrary, threatened them and that therefore he must guard himself against these threats. Something worse happens and then begins to mar his easy, pleasant and decorous life. He suffers the chronic illness which makes his condition became worse gradually. Since he got an incurable illness that has tortured him biologically and psychologically, Ivan feels anxious. He feels anxious because he seems that he is not ready in facing death and also he feels anxious that his illness will mar his easy, pleasant and decorous life. As the time goes by, and the illness becomes worse more than before, automatically Ivan cannot live his life like he used to live, easy, pleasant and decorous. Peterman describes in the symptoms of self-deceiver that A part of the explanation for A's believing that P is that A desires that P (Spiegel, 1999 : 56). If it is used to analyze Ivan's case, the A stands for Ivan as the self-deceiver and P is Ivan's belief that his illness is just a small thing. Ivan believes it because he desires it to be. Ivan believes that his illness is just a small thing that it is actually not a chronic diseases because he indeed desires everything is well. Then his desires lead him to keep believing that his illness is just nothing, just a small thing. he does not want his illness will destroy what he has believed about his life that it should be run in accordance with what he believed : easy, pleasant and decorous. REVEALATION OF IVAN'S SELF-DECEPTION GIVES RAISE TO HIS HIS HYPOCRISY There is also another term that almost has the same meaning as self-deception which is hypocrisy. Based on the online dictionary, hypocrisy is "the condition of a person pretending to be something he is not, especially in the area of morals or religion; a false presentation of belief or feeling" (http://www.thefreedictionary.com/hypocrisy). Indeed, hypocrisy is very close to self-deception but it may affect one else rather that just between his/ her own self. Self-deception and hypocrisy are two terms which are cannot be separated. It is because at least in some forms, hypocrisy is rooted in self-deceit. Self-deception is also called as internal hypocrisy. Self-deception is deceiving themselves to believe something they know that it is false (Spiegel, 1999 : 33). If the self-deceptive belief results action, behavior, language or something else which lead them to deceive others rather than their own selves, it can be said that their self-deception give raise to their hypocrisy. It has been analyzed that Ivan experiences self-deception in his life, but unfortunately his self-deception give raise to his hypocrisy. Ivan does not only deceive himself in the matter of facing his illness. His self-deceptive belief results action, language and behavior which lead him to deceive others rather than his own self. Ivan's self-deception give raise three kinds of hypocrisy, they are hypocrisy of pretense, hypocrisy of blame, and hypocrisy of inconsistency. HYPOCRISY OF PRETENSE Ivan experiences hypocrisy of pretense in himself. It happened when he had to struggle with the illness. As explained in the previous analysis of self-deception, he has a belief in himself that his illness is just a small thing. Ivan believes that his illness is just a small thing, that it is actually not a chronic disease. It is because he indeed desires everything is well. Then his desires lead him to keep believing that his illness is just nothing, just a small thing. he does not want his illness will destroy what he has believed about his life that it should be run in accordance with what he believed : easy, pleasant and decorous. He realizes that his illness will destroy his faith about life. Then he forces himself to think that he is getting better. But then it appears the internal conflict in his heart, because his belief contradicts with the fact that his illness is a chronic disease. He knows that he is dying, but he is unable to grasp the full implications of his mortality. He sees that he is dying, and he is in a constant state of despair. In his heart of hearts he knows he is dying, and it is not simply that he could not get used the idea that he could not grasp it, could not possibly grasp it. He hides his real condition by pretending though his words that "the appendix is getting better". But then the painful feeling of his illness follows his words. By doing so, everyone especially his wife in this case, will consider that indeed he is in a good condition because he say to her that "the appendix is getting better". It occurs to a hypocrites, they will act through their action and language by their self-conciously that this action or this utterance is false. It is done to hide the actual case. That occurred in Ivan's case, when his friend and his wife or everyone in his environment considers that Ivan illness is just a small thing, Ivan success becoming hypocrite. A hypocrite takes an action to deliver a purpose that is not the real goal. They tend to hide the real goal with actions which they are doing. So it conveys through his actions, others will accept that the goal is not their real goal. They made their action as a mask to hide the true purpose (Spiegel, 1999 :20). From the quotation above, Ivan uses "cheerfully" action as a mask to hide his condition, so it leads the other goal which is his wife will assume that his condition is good. It is called that Ivan's pretense will raise another perception in his wife's perspective, rather than the actual case that Ivan never forget about the pain which is caused by his illness. He pretends and hides his real condition to everyone, so then it leads the thought of everyone that Ivan is in a good condition. Everyone think that Ivan is just suffers simply disease, not a chronic disease. The only thing that Ivan need is simply following the doctor's treatment and taking his medicine regularly. By doing so, Ivan will get better again as he used to be before he got the illness. Others will be difficult to understand what he was hiding. It is because the hypocrite will continue to provide the signs, through actions to cover up the truth (Spiegel, 1999 : 23). The quotation above shows that how everyone does not know about the real condition of Ivan. It is because Ivan always hides it by acting like he is not suffering the chronic illness. HYPOCRISY OF BLAME Ivan's self-deception give raise to his hypocrisy of pretense because in the matter of hiding his condition, Ivan does not only experience hypocrisy of pretense, but also hypocrisy of blame. When everything goes but it is not in accordance with what he wants, he blames his wife. He also blames his wife's attitude that it seems like his wife does not notice him. Ivan's attitude in hiding his condition causes his wife's attitude towards his illness. Ivan thinks that his wife seems not notice and will not understand about his condition. It is described clearly by the statement above, that his wife's attitude is actually his own fault. But Ivan seems that he is blaming his wife because of her attitude. In this case, his wife's attitude toward him happens as a result of his own deception. As it has been described in the previous analysis about hypocrisy of pretense, that Ivan hides his real condition by pretending through his "cheerful" action, then it leads to his wife's perspective, she assumes that indeed Ivan is in good condition. By thinking that way, automatically she also will not too worry with his condition. So then his attitude in blaming his wife can be called as his hypocrisy of blame, which is rooted by his own deception. Ivan hides the doctor's diagnose about his illness from everyone even his wife. Ivan seems blame everyone's attitude toward him that they seem annoyed and do not want understand about his condition. He does not realize that the environment's attitude toward his illness is a result of his hypocritical behavior which he pretends as he is not suffering chronic disease. Then it automatically leads the thought that he is indeed in a good condition, so then everyone will notice him like a person who is in good condition and will not give more attention like the attention to person who is suffering chronic disease. Ivan hates his wife who is actually always giving him attention but he himself always rejects it. The only one to blame is actually Ivan himself, it was because he pretends and hides the actual condition. The second is because he always refused any attention that is given by his wife. When someone is always giving attention, but the attention she gives was rejected then she will feel bored to continue giving attention to the same person. Likewise with Ivan's wife, who wants to give him more attention even by every simple way, but Ivan always refused and thought that his wife would not understand his real condition. Actually it is Ivan's mistake because he does not want show the doctor's diagnosis to everyone, including his wife. When his wife tries to ask about the doctor's diagnosis he lies and hides it by telling that everything is fine. With all his mistakes, he blames his wife. He does not realize that actually the only one to blame is his own self which is cause by his own behavior, not the mistakes of other people even his wife. Finding Ivan's condition even worse, however, his wife chooses to tell Ivan to take his medicine rather than make the announcement. Ivan looks at his wife with extreme animosity and tells her to let him die in peace. Ivan greets the doctor with the same hostility, declaring that the doctor can do nothing for him. The doctor admits to his wife that Ivan's case is very serious, and that he can only administer drugs to ease the pain. Yet more than his physical sufferings, Ivan's mental sufferings cause him the greatest torture. One night Ivan begins to doubt whether he has lived his life correctly. It occurs to him that his official life, the arrangement of his family, and all his social interests are actually false. He wants to defend his life path, but finds that there is nothing to defend. Realizing that the only truth in his life was when he attempted to struggle against the expectations and values of high society, Ivan realizes that his life "was not real at all, but a terrible and huge deception which had hidden both life and death." Seeing the footman, his wife, his daughter, and all the other people he comes across in his daily routine confirms to Ivan the truth of his realization. This consciousness increases his suffering "tenfold." For the first time, Ivan recognizes the hypocrisy and artificiality of his life. He calls into question the values that he has lived by, and he honestly entertains the conclusion that the way he lived has obscured both life and death. A proper view of life, Ivan now understands, entails an acknowledgment of the inevitability of death, as well as an appreciation of the true joys of life. The two go hand in hand. By accepting unpleasantness as a fact of life, one can derive full benefit from life's joys. Ivan's realization has affected a shift in the focal point and intensity of his spiritual suffering. Ivan no longer feels obliged to take part in the pretense around him. He confronts both his wife and the doctor with the truth of his condition. Now, however, Ivan's spiritual pain is caused by the possibility that his whole life has been in error. Yet despite Ivan's new knowledge, Ivan still does not wholly relinquish the hope that his life was lived rightly. Even though he is now keenly aware of the spiritual component of life, he is not yet ready to fully admit the error of his life. In a sense, he knows it, but does not acknowledge it. In this manner, Tolstoy paves the way for the resolution of the life and death of Ivan Ilych. HYPOCRISY OF INCONSISTENCY Ivan's attempts to deal with the disruption caused by his illness are also revealing. By following the doctor's orders in a scrupulous and exact fashion, he not only takes up the position that his illness is purely physiological, but he also demonstrates his belief that life is well regulated and predictable. With his wife's pregnancy, Ivan managed to adopt a perspective that ignored the disagreeable aspects of her behavior. And when the proper channels of complaint failed to gain Ivan notice when he was passed over for promotion, a sudden and miraculous reorganization of the government landed him a better position. Yet unlike the previous incursions of unseemliness and unpredictability into his life, Ivan's illness resists such decorum restoring measures. When meticulous attention to the doctor's instructions fails to help, Ivan tries to force himself to think that he is better. But even self-deception is unsuccessful when problems with his wife, difficulty at work, or bad cards at bridge make him conscious of his disease. The fact that life's unpleasantness causes the pain that Ivan experiences is a key to Ivan's condition. If Ivan's condition is not physiological, but is truly caused by a misperception of the nature of life, i.e., if Ivan's illness stems from his belief that life is always proper, formal, decorous, and neat, then any signs to the contrary would serve to aggravate his symptoms. A close look at Ivan's night of bridge seems to point to the same conclusion. Ivan enjoys bridge because it mirrors his perception of reality. Bridge, in a sense, is a metaphor for Ivan's ideal of a proper life. Thus, when Ivan realizes that his excitement at making a grand slam (the best possible bridge hand) is ridiculous in light of his present condition, bridge seems to lose all its appeal. Ivan's illness makes him conscious of the fact that bridge does not reflect the true nature of life. Missing a grand slam, as Ivan does when he misplays his hand, is really a trivial occurrence. Ivan simply does not care. And the reason that "it is dreadful to realize" why he does not care is because that realization implies the destruction of his worldview. Although Ivan has not yet completely relinquished his view of life as neat and predictable, his illness is gradually making him aware that a world and a reality exist outside of the one he occupies. He begins to deal with himself that he should stop being too aware of his condition as the impact of his illness, the only thing he should do is just going to one doctor and follow the instruction in order to get better. Ivan believes and hopes when he follows the instruction and takes the medicine regularly, his condition will get better. But then his wife tells to the doctor how Ivan does not follow the doctor's instruction by not taking his medicine. Then it clearly described that Ivan becomes inconsistence, because his action is not accordance with what has been said by him. Two more weeks pass by, and Ivan's physiological condition degenerates further. One morning Praskovya enters Ivan's room to tell him that their daughter's suitor has formally proposed. Finding Ivan's condition even worse, however, she chooses to tell Ivan to take his medicine rather than make the announcement. Ivan looks at his wife with extreme animosity and tells her to let him die in peace.Ivan does not want follow his wife's demand, he did not take the medicine even his condition has become more serious and worse. Ivan greets the doctor with the same hostility, declaring that the doctor can do nothing for him. The doctor admits to Praskovya that Ivan's case is very serious, and that he can only administer drugs to ease the pain. His wife tells that Ivan does not take the medicine and does not follow the doctor's instruction. The only thing he does is just lying in his bed while his legs up, because he feels better by doing so. Ivan does not consistence with what he has been told and promised that in the previous he said that he will follow the doctor's instruction and take his medicine regularly, but in fact he does not do it. It indicates that what Ivan is not in accordance with what he has told that it can be said as hypocrisy of inconsistency. As Judith Sklar regards about hypocrisy of inconsistency is that "the distance between assertion and performance" (Spiegel, 1999 : 31). Where it can be described that what happen to Ivan is hypocrisy of inconsistency, does as Ivan said, not as Ivan does. CONCLUSION Based on the whole analysis of the study in chapter 3, there are several conclusions in line with the statement of the problem. Based on the definition of self-deception which has been explained by Barnes that self-deception involves just one person, that person does not only become deceiver but also deceived. The deceivers are getting themselves to believe something that they know or truly believe is false. It occurs to the main character Ivan in The Death of Ivan Ilych. The central drama of the story is Ivan's struggle with illness and death, and Tolstoy gives us quite the setup. He tells us Ivan's whole life story up to the point when he becomes sick. The writer gets to know Ivan, his habits and desires, his family and friends, and his circumstances. Ivan experiences self-deception in his life as a result of his unreadiness in accepting the truth that he is facing death. Barnes argues that the self-deceptive belief functions to reduce anxiety. It also occurs to Ivan that he feels afraid in facing his illness. He seems aware even anxious that the illness will disturb his pleasure of life. That is why he uses self-deception to reduce his anxiety about not fulfilling of his pleasure of life and the anxious because of his unreadiness in facing death. Furthermore, Ivan's self-deception gives rise to his hypocrisy. Self-deception is deceiving themselves to believe something they know it is false, if this self-deceptive believe result action, language, behaviour or something else which lead them to deceive others rather than their own selves, it can be said that his self-deception give raise to his hypocrisy. In Ivan's case, his self-deception results action, language, behaviour and something else which lead him to deceive others rather than his own self. So it can be analyzed that Ivan's self-deception gives rise to his hypocrisy. Ivan's self-deception gives rise to three kinds of his hypocritical behaviours those are hypocrisy of pretense, hypocrisy of blame and hypocrisy of inconsistency. His hypocrisy of pretense appears to hide his real condition from people around him. Besides hypocrisy of pretense, Ivan's self-deception also gives raise to his hypocrisy of blame. Ivan blames his environment's attitude toward his condition that they tend does not pay more attention to his condition. Actually it is his own mistake that he hides his real condition which leads the attitude of everyone that they will not give him more attention. Ivan blames the other person which actually the only person to blame is his own self. Lastly, Ivan also experiences hypocrisy of inconsistency. It occurs because he does not take his medicine regularly. Whereas he has promised that he will allow the doctor's instruction by taking his medicine and does not eat food which is forbidden by the doctor. It indicates that what Ivan does is not in accordance with what he has said. All hypocritical behaviours performed by Ivan are rooted by his self-deception. Basically self-deception is root of hypocrisy. When someone experiences self-deception, she/he has possibility to be hypocrite. But in the end story of Ivan, Ivan realizes that he has actually been traveling opposite his intended direction. Moving up in social esteem has not led to joy, fulfillment and life, but to misery, emptiness and death. Blinded by the values of high society, he has been traveling in the wrong direction on the road of life. After Ivan's climactic realization, his waking life is defined by one thing, suffering, and lots of it. But he has at least finally stumbled on the thing he needs to recognize: his life was wrong. when Ivan realizes his error and comes to a fuller understanding of the nature of life, he is reborn spiritually and experiences extreme joy. REFERENCES Barnes, Annette. 1997. Seeing Through Self-Deception. Cambridge : Cambridge University Press. Coon, Dennis. 1992. Introduction to Psychology : Exploration and application (6th Edition). St Paul : West Publishing Company. Jabrohim. 2001. Metodologi Penelitian Sastra. Yogyakarta : PT hanindita Graha Widia. Mele, Alfred R. 1987. Irrationality. Oxford : Oxford University Press. Sklare, Arnold B. 1965. The Art of the Novella. New York : The Macmillan Company. Solfer, Bela Szabados & Edon. 2004. Hypocrisy : Ethical Investigation. Canada : Broadview press, Ltd. Spiegel, James S. 1999. Hypocrisy : Moral Fraud and Other Vices. United States of America : Baker Books. Tolstoy, leo. 1960. The Death of Ivan Ilych and Other Stories. London : The New American library of World Literature, Inc. Waluyo, Herman. 2002. Apresiasi dan Pengajaran Sastra. Surakarta : Sebelas Maret University Press. Wellek, Rene & Austin Warren. 1949. Theory of Literature. New York: Harcourt, Brace and Company.

Introduction. Covid-19 outbreak has changed human life and activity [1], Especially In urban areas forcing citizens to stay for large periods of time in lockdowns. Protective measures (social distancing and isolation) that have been globally implemented has caused the isolation of millions. Preliminary findings (Moreno et al, 2021) suggest adverse mental health effects in previously healthy people and especially in people with pre-existing mental health disorders. Extended lockdowns come at the expense of mental health, psycho-physical conditions, wellbeing, and social relations within societies (Campion et al., 2020).
Before COVID-19 outbreak, city centers offered a high-quality life with a wide range of services, utilities, public and green spaces, as well as city parks (Sharifi & Khavarian-Garmsird, 2020). Living in a small apartment with a minimal private space in the city center was balanced by the high level of socialization in public spaces, outdoor activities and events, intense interactions among inhabitants, allowing them to maintain relations (Portegijs et al., 2021). With COVID-19 outbreak, this modern urban standard of living was challenged. Social distancing took place at several levels: at home and at work, and, in the city, in the street and on public transport. Everything created for urban life changed and became uncertain. Societies got used to sharing common spaces, often crowded, and everyone was cut off from everyday socialisation. The isolation forced millions of individuals and families to remain at home, causing them to change their routines, rituals, and habits (McCay, 2020). In dense urban areas, this mostly meant locking people in cramped apartments, cut off from everyday physical activity outside the home (Portegijs et al, 2021; Bil et al, 2021).
Smart cities are instrumented, interconnected, and intelligent urban areas (Harrison et al., 2010) that pursue shared growth through an integrated set of technologies that shape interactions between actors (Nam & Pardo, 2011). A smart city can be defined as complex set of technology (infrastructures of hardware and software), people (creativity, diversity, and education), and institutions (governance and policy) (Nam & Pardo, 2011). Smart cities aim is to create an environment that drives innovation from a technological, managerial, and organizational point of view by fostering environmental and social wellbeing (Karvonen et al., 2018; Polese et al., 2021].
The aim of this study is the literature review of the role of technology for citizens mental health during Covid-19 pandemic lockdowns in Smart Cities and to investigate if there is a relation between digital tools provided to the citizens of Pafos Municipality to use during quarantine, and their mental health status.
Methodology\design\approach. A review of the literature and an additional critical review were conducted in the fields of smart cities and mental health with a focus on the latest research concerning COVID-19 influence on ICT, mental health and wellbeing. For the purposes of this article, a thorough database search has been made. The database used was mostly Google Scholar and Science Direct. Selection criteria included full-text publications and consisted of the following keywords: COVID-19, post-COVID-19, mental health, wellbeing, lockdown, isolation, anxiety, infection rates, density, smart city, digital technology, ICT and Virtual Reality. Author focused on qualitative research available until April 2022.
Further than this, field research was conducted through a qualitative method in the particular case of Paphos Municipality in Cyprus, the introduction of various ICT technology solutions during the pandemic lockdowns and their impact on citizens mental health. ICT tools were briefly analyzed and their contributions towards citizens mental health was evaluated based on questionnaires distributed to the citizens before and after the use of these tools. Now the key question that needs an answer is "Did smart cities impact on citizens mental health during the pandemic?"
During the pandemic, Pafos Municipality introduced to its citizens various ICT solutions that despite initially they were targeting foreign tourists visiting the district, they ended up as entertainment tools that ease the lockdown period during the quarantine phase. As part of the E.U. co-funded by European Union program "Smart Cities – Interreg: Greece – Cyprus" the municipality implemented the "Collection, Documentation and Digitization of Cultural and Tourist material, Development of Digital Tourism / Culture and Entrepreneurship Platform and Development of digital applications of e-democracy and participation in the Municipality of Pafos" project. The result of this project was the creation of 3 websites: 1. Explore Pafos https://www.explorepafos.org/ with multimedia information (text, photos, videos, 360-pictures, interactive map with points of interest etc.) about the province's major points of interest sorted by category: Culture, Environment, Tourism and Services. 2. Historical Timeline https://xronologio.explorepafos.org/ with information about the history of the city in a chronological order. 3. Electronic Participation https://diavouleusi.explorepafos.org/ offering User Registration, Consultation, Online Citizens Community (forum), Civil Council Decisions, Online Polls, News and Announcements. Further than these 2 mobile applications for iOS and Android devices were developed, Explore Pafos with various important information about the city of Pafos and Pafos AR which contain Augmented Reality representation of various significant cultural and historical sightseeing in the district. The websites and mobile applications were available in 5 languages (Greek, English, Russian, Hebrew and German).
These platforms were presented to the citizens of Pafos Municipality on the 27th of February 2020, slightly earlier than the first lockdown. After the first strict lockdown, the administrators of the website reported a significant increase in the traffic of the website among local citizens compared to pre-pandemic. This led the creators of the platforms among which is the author of this article to provide online questionnaires to people using the digital platforms on their leisure time during COVID-19 lockdowns to answer various questions regarding the impact of these digital tools in their mental health status during COVID-19 lockdown.
A questionnaire containing 5-point Likert scale questions and questions about qualitative and quantitative use of the ICT tools and their mental health during COVID-19 lockdowns was completed by citizens of Pafos Municipality.
Due to this study objective, two main criteria were established for sample selection. First, respondents should be citizens of Pafos Municipality from various areas over at least the past 5 years. Additionally, respondents must have been present during COVID-19 outbreak and lockdowns in the city. To verify this criterion, an initial survey question asked whether respondents were staying in the city during the COVID-19 outbreak.
The questionnaire was constructed in three parts. Its first one aimed at collecting descriptive variables (demographic information) of respondents' location, and professional profile. The second part asked citizens about their mental health status before and after COVID-19 outbreak and lockdowns. Each question was assessed according to a 5-point Likert scale (1 referred to 'not used' and 5 denoted 'fully used'). The last section of the questionnaire examined the adoption level of the ICT tools introduced by the Municipality as supporting tools for their mental status during the COVID-19 outbreak. For that, all 6 ICT tools were listed and evaluated based upon a similar Likert scale that ranged from 1 (not used) to 5 (fully used).
Results. The online questionnaire had its link firstly sent by e-mail to 480 citizens that registered in the platform in December 2020. A follow-up message was sent two weeks later. 215 responses returned but only 206 of them were actually from citizens that met our selection criteria, which resulted in 42.9% valid response rate,
For analyzing data, two distinctive procedures were carried out using the SPSS® Statistics 23 software to identify differences in levels of each characteristic related to ICT tools, device available (PC, mobile phone, tablet), and content (Cultural, Environmental, Social, Multimedia Content) when considering the degree of how they impact their mental health during COVID-19 lockdowns.
Our respondents were half men and half women. Moreover, 10% are aged between 20 and 25, 34% between 26 and 35, 36% between 36 and 45, 14% in the interval of 46 till 55 and only 6% are older than 55. 36% are single, 59% being married and almost 5% under another non-defined situation. Most respondents were living in a house (56%), with their family (54%), and had 1 or more kids (44%). 75% of the respondents mentioned that they use more often their mobile/laptops to access the internet compared to before. The majority of respondents (62%) mentioned that they used ICT tools provide 1 or more times per week to remind them of their daily habits while 56% mentioned that they used the platforms to navigate at their favorite place at least once. The largest majority (82%) accessed the services from their mobile phone while the smallest percent (12% accessed the services from their PC/Laptop. Regarding COVID-19 lockdowns, 86% stated that it is very stressful to stay at home in another lockdown while 36% said they wouldn't comply if they were forced to stay at home in another lockdown. 65% mentioned that they found the ICT tools useful to keep them mentally active and 72% mentioned that they wouldn't be able to stay in quarantine without access to internet. 68% of the people using the platforms declared that using the platforms helped to remain mentally active during the quarantine and 70% said they would use the platforms again in case there is a new lockdown.
Discussion. The present work was done having as basis 206 questionnaires applied to citizens of a Municipality in Cyprus, namely Pafos Municipality, in order to assess citizens mental health during lockdowns, and the impact of the use of ICT tools for their mental health. The survey collected data from 3 sections, namely demographics, mental health status before and after the COVID-19 pandemic and ICT tools usage during the lockdowns. The average respondents' sample shows that our interviewees are aged between 26 and 45 years old, half are men and the other women, married, qualified with college education. Citizens living in smaller apartments accessed the platforms more times per week compared to people living in the rural areas in houses and their conceived percentage of ICT tools contribution towards their mental health was higher compared to people leaving in rural areas. Citizens' inclusion and digital literacy are relevant issues that were affecting the use of ICT tools that do not apply only to urban contexts and should be addressed to solve societal, economic, technological, and political problems worldwide. COVID-19 restrictions and lockdown increased people's acceptance and use of ICT solutions.
Other studies are in line with the above findings (Troisi et al., 2022) where their key theoretical contribution of their study is the building of a framework that detects the main psychological, rational, social, and cultural determinants that can foster or prevent the acceptance of the changes forced by the pandemic, the adhesion to digitalization, and the transactional distance processes launched in the public sectors. These results are more evident in vulnerable groups (Dai et al., 2020; Ammar et al., 2021) which will require further development and usage of e-health solutions.
Finally, two other studies targeting different populations investigated the effectiveness of interventions by considering, as primary outcomes, not mental illness indicators (e.g., depression and anxiety symptoms), but positive mental health indicators (positive affect and positive mental health). Vara et al. (2020) provided us with a secondary analysis of a randomized controlled trial that assessed the efficacy of a low-intensity internet intervention aimed to promote positive affect in depressive patients in primary care, as an adjunct therapy to improved treatment as usual (Fonseca & Osma, 2021).
Scientific value / practical value. Another report (Fonseca & Osma, 2021) highlighted the urgent need for research to help improve our understanding of the pandemic's mental health consequences on the general public (Mahase, 2020). In order to help characterize the psychosocial effects of the COVID19 crisis as well as the moderators of these effects, a research group launched a multi-language, multi-center anonymous online survey to assess the "Effects of home Confinement on psychosocial health status and multiple Lifestyle Behaviors" during the COVID-19 outbreak. Preliminary findings from this project revealed that the COVID-19 home confinement resulted in significant negative effects on mental wellbeing and emotional status, with more people experiencing psychosocial and emotional distress compared to before the pandemic (Ammar at al. 2020; Ammar et al, 2021a; Fonseca & Osma, 2021). This research results highlight the importance of introducing ICT tools to provide a virtual tour of citizens to their favorite city spots and remain mentally active during quarantine period.
Conclusions. ICT tools offer citizens the opportunity to remember their pre COVID-19 lockdown habits as highlighted in this article and they contribute towards the improvement of their mental health during quarantine. This study aimed at (i) identifying wither ICT tools use increased during COVID-19 outbreak; (ii) investigating the effect of the tools use and the impact on mental health of their users; and (iii) examining the relationship between the adoption of ICT tools and the demographics of citizens using them most during COVID-19 outbreak. Our findings provided arguments to answer these three research questions raised from existing gaps in both theory and practice.

Fragestellung In zahlreichen, sowohl wissenschaftlichen als auch politischen Veröffentlichungen, wird die "Energiewende" als Transformationsprojekt eingeordnet. Zweifelsohne birgt eine Umstellung auf ein erneuerbares Energiesystem transformative Potenziale. Die Bedeutungsbestimmung von "Energiewende" oder auch Transformation bleibt in Politik und Forschung aber häufig unklar. Um dem zu begegnen, wird in der vorliegenden Studie die Bedeutung von "Energiewende", wie sie im Bundestag verhandelt wird, untersucht. Darauf aufbauend wird analysiert, ob und inwiefern die "Energiewende" einem Anspruch als Transformationsprojekt gerecht werden kann, bzw. wie sich die Wirkrichtung der mit "Energiewende" verbundenen Politiken im Spannungsfeld beharrend – reformistisch – transformativ verorten lässt. Forschungsgegenstand Die besondere gesellschaftliche Bedeutung der Bundestags-Debatten um "Energiewende" leitet sich diskurstheoretisch unter anderem aus der ihnen zukommenden' Schaufensterfunktion' ab, wonach die Debatten strategisch auf eine außerparlamentarische Öffentlichkeit ausgerichtet sind. Hinzu kommt, dass sich der hier stattfindende Diskurs, bspw. in Gesetzen, unmittelbar materialisiert. Als Startpunkt der Untersuchung wird der Beginn der rot-grünen Regierungszeit gewählt (1998), da diese – u.a. wegen der Verabschiedung des Erneuerbaren-Energien-Gesetzes (EEG) und dem politischen Beschluss zum Atomausstieg – in besonderer Weise mit der "Energiewende" in Verbindung gebracht wird. Als Endpunkt dient die letzte vollständige Wahlperiode zum Zeitpunkt der Untersuchung. Die Diskursanalyse bezieht sich demnach auf die Bundestagsdebatten zur "Energiewende" zwischen der 14. und 18. Legislaturperiode (1998-2017). Theorie Die Studie basiert auf einer Verknüpfung der Diskurstheorie nach Laclau/Mouffe (2015) mit dem Konzept des Vorsorgenden Wirtschaftens, das die transformationstheoretische Positionierung der Arbeit konkretisiert. Die Diskurstheorie nach Laclau/Mouffe (2015) zeichnet sich insbesondere durch ihre Bedeutung als politische Theorie und Hegemonietheorie sowie durch ihren Diskursbegriff aus, der die Dichotomie zwischen sprachlich/geistig versus nicht-sprachlich/materiell subvertiert, indem er die materielle Welt als Teil des Diskurses betrachtet – ohne deren Materialität zu bestreiten. Das Vorsorgende Wirtschaften versteht sich als "kritischer Ansatz", der die herrschaftliche Prägung gesellschaftlicher Natur- und Geschlechterverhältnisse zu einem Ausgangspunkt der eigenen Arbeit macht (Netzwerk Vorsorgendes Wirtschaften 2013: 10). Es basiert auf drei Handlungsprinzipien: Vorsorge, Kooperation und Orientierung am für das gute Leben Notwendigen. Mit der Verknüpfung von Diskurs- und Transformationstheorie leistet die Studie einen Beitrag zu deren gemeinsamer theoretischer und methodischer Weiterentwicklung. So gelingt mit dem Vorsorgenden Wirtschaften eine normative Erweiterung der Diskurstheorie, welche die politische Ökonomie in den Blick holt. Gleichzeitig wird das Potenzial des materiellen Diskursbegriffes nach Laclau/Mouffe (2015) für die sozial-ökologische Forschung deutlich. Ausgehend von der Perspektive des Vorsorgenden Wirtschaftens ist die Studie innerhalb einer kritischen, feministischen Nachhaltigkeits- und Transformationsforschung zu verorten. Methodik Das methodische Innovationspotenzial der Arbeit liegt insbesondere in der Verbindung aus einem Verfahren quantitativer, computerbasierter Diskursanalyse mit einer qualitativen Analyse. Als Ergebnis der Verknüpfung von Transformations- und Diskurstheorie wird ein methodisch komplexes Forschungsdesign präsentiert, das sich neben der Analyse des "Energiewende"-Diskurses auf weitere Bereiche der politischen Transformationsforschung übertragen lässt. Basis dieses Forschungsdesigns ist eine Diskursanalyse über vier Dekonstruktions-Ebenen. Zunächst erfolgt eine Operationalisierung der Diskurstheorie nach Laclau/Mouffe (2015) in einem quantitativ und zwei qualitativ ausgerichteten Verfahrensschritten. Die quantitative Auswertung aller Plenarprotokolle im Betrachtungszeitraum erfolgt mit PolmineR, einem Tool zur Analyse von Plenarprotokollen in der Programmiersprache R (www.polmine.github.io). Auf der obersten Dekonstruktions-Ebene der lexikalischen Elemente werden so zeitliche Entwicklungen des Diskurses (z.B.: Häufigkeitsentwicklungen) um "Energiewende" nachvollzogen und regelmäßige Differenzbeziehungen (Kollokationen) herausgearbeitet. Die 30 Plenarprotokolle und Dokumente, die sich dabei als besonders relevant für den Diskurs erweisen, werden im nächsten Schritt qualitativ analysiert und der Diskurs wird somit auf zwei weiteren Dekonstruktions-Ebenen analysiert. In einem kodierenden Verfahren werden zunächst komplexitätsreduzierende Erzählungen, sogenannte Story-Lines, identifiziert. Daraufhin werden den Erzählungen zugrundeliegende fantasmatische Narrative herausgearbeitet. Die diskurstheoretische Analyse auf diesen drei Dekonstruktions-Ebenen wird schließlich in einer hegemonietheoretisch fundierten Diskussion zusammengeführt. Die Ergebnisse der Diskursanalyse werden anschließend auf einer vierten Dekonstruktions-Ebene aus der Perspektive des Vorsorgenden Wirtschaftens reflektiert. Das Vorsorgende Wirtschaften wird dabei anhand seiner Handlungsprinzipien (Vorsorge, Kooperation, Orientierung am für das gute Leben Notwendigen) sowie der aus der Literatur entnommenen Kriterien "Externalisierung als Prinzip" und "Potenziale für eine herrschaftsärmere Zukunftsgestaltung" (vgl. Biesecker/von Winterfeld 2015) operationalisiert. Es wird eine Analyseheuristik generiert, mit Hilfe derer schließlich die Wirkrichtung von mit "Energiewende" verbundenen politischen Praktiken im Spannungsfeld beharrend – reformistisch – transformativ verortet wird. Die Grundlage dieser Klassifikation leitet sich aus der im Theorieteil erfolgten Verortung in der kritisch-feministischen Transformationsforschung ab. Im Sinne des retroduktiven Forschungsdesigns dieser Studie nach Glynos/Howarth (2007) wird die empirische Anwendbarkeit des Konzeptes Vorsorgendes Wirtschaften gegenstandsbezogen entwickelt und erweitert. Beispielsweise zeigen sich in der Analyse der Debatten zur Energiepolitik in einem deutlichen Umfang neokoloniale Artikulationsmuster und nationale Erzählungen, weshalb das Vorsorgende Wirtschaften hier im Hinblick auf nationale und neokoloniale Machtstrukturen analytisch konkretisiert wird. Ergebnisteil Die Ergebnisse der Dekonstruktion des "Energiewende"-Diskurses werden in zwei Teilen präsentiert. Der erste bezieht sich auf die Diskursanalyse der Bundestagsdebatten zur "Energiewende" nach der Diskurstheorie von Laclau/Mouffe (2015). Hier verweisen die Ergebnisse darauf, dass sich in den Bundestagsdebatten nach der Reaktorkatastrophe von Fukushima ein Post-Politisierungsprozess identifizieren lässt. Dieser manifestiert sich in einer überwiegend marktökonomischen Einordnung von "Energiewende" sowie einer diskursiven Loslösung von sozial-ökologischen Problemlagen. Im zweiten Teil der Dekonstruktion liegt der Fokus auf dem Sichtbarmachen von hierarchischen Externalisierungsstrukturen unter Anwendung einer kritisch-emanzipatorischen Forschungsperspektive Vorsorgenden Wirtschaftens. Materielle Wirkweisen politischer Praktiken in Verbindung mit "Energiewende" werden ebenso wie die damit verbundenen Machtverhältnisse entschlüsselt. Die feministische Perspektive der Arbeit leistet einen innovativen und in bisherigen Forschungsarbeiten marginalisierten Einblick in die Debatten um "Energiewende" im Bundestag. Die (geschlechtshierarchische) Strukturierung dieser Debatten manifestiert sich zum einen darin worüber überhaupt diskutiert wird, nämlich überwiegend über ökonomische und technologische Fragen, die dem Öffentlichen zugewiesen werden, während soziale Themen dem Privaten zugeordnet bleiben und kaum vorkommen. Zum anderen werden gegenhegemoniale Forderungen über die Abwertung des sozial Weiblichen (z.B.: als "hysterisch" (CSU 24.03.2011: 11300)) delegitimiert und aus dem politischen Raum gedrängt. Fazit In den Bedeutungskämpfen um "Energiewende" ist im zeitlichen Ablauf mit "Fukushima" ein Bruch festzustellen. Vor "Fukushima" wird "Energiewende" im Bundestag – auch unter rot-grün – nur selten artikuliert und kann in der Diskursbewertung nicht als Transformationsprojekt bundespolitischer Gesetzgebung klassifiziert werden. Nach "Fukushima" lassen sich in der Analyse überwiegend energiepolitische Praktiken identifizieren, die vor dem Hintergrund einer Forschungsperspektive Vorsorgenden Wirtschaftens in ihrer Wirkrichtung im Spannungsfeld reformistisch-beharrend zu verorten sind, bzw. in einigen Fällen sogar reaktionäre Elemente aufweisen. So lässt sich insbesondere nach "Fukushima" eine Reduktion von "Energiewende" auf verfahrenspolitische, technokratische sowie managementorientierte politische Praktiken nachzeichnen, die auf einer Naturalisierung marktwirtschaftlicher Strukturen basieren und gesellschaftliche Naturverhältnisse nicht adressieren. Es wird zudem aufgezeigt, wie vor "Fukushima" marginalisierte energiepolitische Forderungen danach von einer hegemonialen Diskursformation angeeignet werden. Das Narrativ, das sich in diesem Zusammenhang etabliert, wird hier als 'technokratisch-managementorientierter Ökokonsens'bezeichnet. Die zentralen Ergebnisse der Arbeit verweisen darauf, dass mit der "Energiewende" ein großes, potenziell auf Transformation ausgerichtetes Projekt, aus sozial-ökologisch orientierten zivilgesellschaftlichen Bewegungen für verfahrenspolitische Prozesse im Bundestag mobilisiert und gleichzeitig sozial-ökologisch und politisch an Bedeutung entleert wurde. Reflexion und Ausblick Der "Energiewende"-Diskurs konnte gerade durch die Kombination von Diskurstheorie mit einer Perspektive Vorsorgenden Wirtschaftens umfangreich dekonstruiert werden. Die Erweiterung der Diskurstheorie um ein normatives Konzept, welches wie das Vorsorgende Wirtschaften, den Blick auf politisch ökonomische Strukturen richtet, leistet einen Beitrag dazu den materiellen Diskursbegriff nach Laclau/Mouffe (2015) zu operationalisieren und die Diskurstheorie somit für die sozial-ökologische Transformationsforschung empirisch noch stärker zu öffnen. Das Instrument der computerbasierten Datenerhebung hat sich insbesondere als Vorstrukturierung für die folgenden qualitativen Analyseschritte als wirksam erwiesen und dazu beigetragen, dass das Forschungsdesign im Sinne des retroduktiven Ansatzes angepasst werden konnte. Nach dem der Arbeit zugrunde liegenden Theorieverständnis ist das Erkennen von Externalisierungsstrukturen und Naturalisierungen eine Voraussetzung für eine emanzipatorische Politik und Praxis. Kritik erfüllt dabei keinen Selbstzweck, sondern aus ihr heraus scheinen immer wieder emanzipatorische, nicht-externalisierende Gestaltungsperspektiven auf. In diesem Sinne werden am Ende der Arbeit als Ausblick Strategien einer Repolitisierung von "Energiewende" genannt. ; Research question In numerous publications, both scientific and political, the "Energiewende" is classified as a transformation project. Undoubtedly, the change to a renewable energy system has transformative potential. However, the meaning of "Energiewende" or transformation in politics and research mostly remains vague. Therefore, the present study examines the meaning of "Energiewende", as negotiated in the federal German parliament (German: Bundestag). On this basis, it is analyzed whether and to what extent the "Energiewende" complies with the claim of being a transformation project – or rather where the associated policies can be placed within an axis of persistence – reform – transformation. Object of research The particular social significance of the Bundestag debates on the "Energiewende" derives, among other things, from their so-called 'showcase function', according to which the debates are strategically oriented towards an extra-parliamentary public. In addition, the discourse taking place here materializes directly, e.g. in laws. The starting point of the investigation is the beginning of the legislative period led by a coalition of the SPD (German Democratic Party) and the Green Party (1998). This government is generally associated with the "Energiewende" due to the adoption of the Renewable Energy Sources Act (German: Erneuerbare-Energien-Gesetz, EEG) and the political decision to phase out nuclear power. The discourse analysis therefore is applied to the Bundestag debates on the "Energiewende" of the 14th until the 18th legislative period (1998-2017), which is the last complete legislative period by the time of the study. Theoretical background The study is based on a combination of the discourse theory according to Laclau/Mouffe (2015) with the concept of 'Vorsorgendes Wirtschaften', which specifies the position of the present study within transformation theory. The discourse theory according to Laclau/Mouffe (2015) is characterized in particular by its significance as a political theory and a theory of hegemony. Its concept of discourse 1 Energy transition is not a precise translation of "Energiewende", which is why the German word is used in the following. 2 As there is no precise translation of 'Vorsorge' into English, the word formation 'pre-caring', which has already been used in earlier translations of 'Vorsorgendes Wirtschaften', is used here. subverts the dichotomy between linguistic/spiritual versus non-linguistic/material by considering the material world as part of the discourse – without denying its materiality. 'Vorsorgendes Wirtschaften' is defined as a "critical approach" that takes the domination-shaped character of societal relations to nature and gender as a starting point for analysis and intervention (Netzwerk Vorsorgendes Wirtschaften 2013: 10). It is based on three principles: pre-caring, cooperation and orientation towards what is necessary for a good life. By linking discourse and transformation theory, the study contributes to their common theoretical and methodical development. Thus, by the combination with 'Vorsorgendes Wirtschaften', a normative expansion of the discourse theory becomes possible, which brings political economy into view. At the same time, the potential of the material concept of discourse according to Laclau/Mouffe (2015) for social-ecological research becomes explicit. Based on the perspective of 'Vorsorgendes Wirtschaften', the study is considered in the context of critical, feminist sustainability and transformation research. Methodology The innovative methodological potential of the study lies particularly in the mixed methods approach, combining a method of quantitative, computer assisted discourse analysis with a qualitative analysis. The link between transformation and discourse theory methodically results in a complex research design, which could also be valuable for other fields of political transformation research. The basis of this research design is an analysis of the "Energiewende" discourse over four levels of deconstruction. Als Ergebnis der Verknüpfung von Transformations- und Diskurstheorie wird ein methodisch komplexes Forschungsdesign präsentiert, das sich neben der Analyse des "Energiewende"-Diskurses auf weitere Bereiche der politischen Transformationsforschung übertragen lässt. Basis dieses Forschungsdesigns ist eine Analyse über vier Dekonstruktions-Ebenen. The discourse theory according to Laclau/Mouffe (2015) is operationalized in one quantitative and two qualitative steps. Quantitative evaluation of all plenary protocols during the periods under review is carried out using PolmineR, a tool for analyzing plenary protocols in the programming language R (www.polmine.github.io). At the first level of deconstruction of the lexical elements, temporal developments in the discourse (e.g. frequency) are traced around "Energiewende" and regular difference-relations (collocations) are examined. 30 plenary protocols and documents, which prove to be particularly relevant for the discourse, are qualitatively analyzed in the next step. In doing so, the discourse is analyzed on two further levels of deconstruction. By means of a coding method, complexity-reducing narratives, so-called story lines, are identified. Thereupon, underlying fantasmatic narratives are explicated. The discourse-theoretical analysis on these three levels of deconstruction is finally brought together in a discussion based on theory of hegemony. As a next step, the results of the discourse analysis are reflected on a fourth level of deconstruction using the perspective of 'Vorsorgendes Wirtschaften'. The concept is operationalized on the basis of its principles (pre-caring, cooperation and orientation towards what is necessary for a good life) and supplemented by two additional criteria from the literature – "externalization as a principle" and "potentials for shaping the future, less characterized by domination" (cf. Biesecker/von Winterfeld 2015). A heuristic for analysis is generated, with the help of which the effects of the policies associated with the "Energiewende" are classified within an axis of persistence – reform – transformation. The basis of this classification derives from the positioning of the study in critical feminist transformation research, which is explicated in the theory part. As defined by the retroductive research design of this study according to Glynos/Howarth (2007), the empirical applicability of the concept 'Vorsorgendes Wirtschaften' is developed in a subject-related way and expanded. For example, the analysis of debates on energy policy clearly shows neocolonial articulation patterns and national narratives, which is why 'Vorsorgendes Wirtschaften' is analytically specified here in terms of national and neocolonial power structures. Results The results of the deconstruction of the "Energiewende" discourse are presented in two parts. The first part refers to the discourse analysis of the Bundestag debates on the "Energiewende" according to the discourse theory by Laclau/Mouffe (2015). Here, results indicate that a post-politicization process has taken place in the debates after the reactor disaster of Fukushima. This becomes apparent through a predominantly market-economic integration of "Energiewende" as well as a discursive dissociation from social-ecological problems. In the second part of the deconstruction, the focus is on the elaboration of hierarchical externalization structures using a critical-emancipatory research perspective of 'Vorsorgendes Wirschaften'. Thus, material effects of political practices in connection with "Energiewende" and the associated power relations are decoded. The feminist perspective of the study provides an innovative insight into the debates, which has been marginalized in previous research. On the one hand, the (gender-hierarchical) structure of these debates manifests itself in what is being discussed – mainly economic and technological questions, which are assigned to the public sphere – while social issues remain assigned to the private sphere and hardly occur. On the other hand, counter-hegemonic demands are delegitimized and forced out of the political sphere by depreciating the socially feminine (e.g. as "hysterical" (CSU 24.03.2011: 11300)). Conclusion The analysis of the discourse on "Energiewende" shows a significant turning point with "Fukushima". Before "Fukushima" "Energiewende" is rarely articulated in the Bundestag – even under the red-green government – and thus cannot be classified as a transformation project of federal legislation. After "Fukushima", energy policy practices are identified, which – on the basis of the research perspective "Vorsorgendes Wirtschaften" – can be classified between reform and persistence, regarding their effects; in some cases they even show reactionary elements. Thus, especially after "Fukushima", a reduction of "Energiewende" to procedural, technocratic and management-oriented political practices can be illustrated, which are based on a naturalization of market-economic structures and do not address societal relations to nature. Moreover, it is shown that energy policy demands, that were marginalized before "Fukushima" are appropriated by a hegemonic discourse formation afterwards. The study identifies the narrative that is established in this context as 'technocratic-management-oriented ecoconsensus'. The central results of the study point out that with the "Energiewende" a large, potentially transformation-oriented project, which was originally promoted by social-ecologically oriented civil societal movements, is mobilized for procedural oriented political processes in the Bundestag and at the same time emptied of social-ecological and political meaning. Reflection and outlook The discourse on "Energiewende" was deconstructed extensively with the help of the combination of discourse theory with a perspective of "Vorsorgendes Wirtschaften". The extension of the discourse theory by integrating a normative concept focusing on political economic structures contributes to operationalizing the material concept of discourse according to Laclau/Mouffe (2015) and thus opens discourse theory empirically for social-ecological transformation research. In particular, the computer assisted data analysis tool has proven to be effective in pre-structuring the material for the following qualitative analytical steps and has helped to adapt the research design to the retroductive research approach. The underlying theory of this study implies that understanding and recognizing externalization structures and naturalizations is necessary for an emancipatory policy and practice. However, critique does not fulfill an end in itself, but can open up emancipatory, non-externalizing perspectives. In this sense, at the end of the study, some strategies for a re-politicization of "Energiewende" are outlined.

THE « GETTYSBURG JBERGUHY The Literary Journal of Gettysburg College Vol. XII. GETTYSBURG, PA., NOVEMBER, 1903 No. 6 CONTENTS THE EVOLUTION OF OUR NATION'S PRINCIPLES . 174 JOSEPH E. ROWK, '04. ROOSEVELT AND MALTHUS 180 W. W. BARKLEY, '04. "THE RAVIN' " SCHOOLMASTER 1S4 B. A. STROHMEIER, '06. POLITICAL INDIFFERENCE 185 THE ANALYSIS OF A NURSERY RHYME . 188 JAMES G. DILLER, '04. A VISIT TO McKINLEY'S TOMB 191 BRUCE COBAUGH, '05. THE HOUSE WE BUILD i93 EDITORIALS . 196 EXCHANGES 199 174 'J'HE GETTYSBURG MEKCURV. THE EVOLUTION OF OUR NATION'S PRINCI-PLES. JOSEPH E. ROWE, '04. TIME continues to roll on in its eternal course. Nations are only born under the doom of decay. Men rise to heights of greatness, are cut off in the twinkling of an eye, and pass forever from this earthly habitation. But there is one principle whose evolution the vicissitudes of fortune have failed to arrest. It is the development and growth of government. From time immemorial men have lived under some sort o f government; its genesis antedates all history. As far back as the great Aryan migrations there existed established laws, but even these were not the first in the history of the world. Many centuries had passed away since the mighty Nimrod or the queenly Semiramis held sway in Babylon; the Israelites had al-ready grown into a great nation, and the valley of the Nile had become both the "cradle and the tomb" of kings. Even the most primitive and most degraded peoples recog-nize some sort of leadership or control. From the Bushman of Australia, and the Hottentot, down to the American Indian, there is the same idea, though vastly different in degree, of rul-ing and of being ruled. Slowly has the evolution of government progressed, but, as surely as there is a God from whom it flows, no obstacle has impeded its steady advance. It has grown under the law of "the survival of the fittest," and its triumphs are but the re-sults of natural law. The civil ideas which have been evolved from a less complete to a more perfect and more practical sys-tem were as irresistible in their course as decrees of fate. There seems to have been that same great but awful force at work for the development of the ideal nation which, to a great extent, "shapes our ends, rough hew them as we will." When con-ditions favored the established principles, epochs of peace and prosperity ensued; when circumstances were adverse, wars and revolutions necessarily arose to restore the equilibrium. THE GETTYSBURG MERCURY. 175 The path of their triumphal march down through the ages reeks with blood; where they have been opposed desolation reigns. The once glorious empires of the East are only dis-covered in their buried ruins; the pyramids are monuments of the dynasties which built them ; the crumbled statuary and art of Greece are but symbolic of her decay; and the ruins of Pompeii are the only vestiges of glorious Rome. Every at-tempt and apparent success to crush out the idea of further de-velopment in the governmental realm has virtually been a throwing of oil upon the fire glowing in the hearts of patriotic people. The pious Aeneas, exiled by fate, founded a nation greater than the victor of his fatherland. Carthage tried to crush aspiring Rome and only brought about her development. Pilgrims, deprived of liberty and exiled from the Old World, founded a mightier and freer commonwealth in the New. In this governmental evolution there have been two distinctly opposite principles warring against each other—Liberty and Unity. The spirit which has animated the heroes of liberty is active in its plans, uncontrollable in its measures and irresistible in reaching its goal; its doctrine is Radicalism. On the other hand, unity has been developed under the stern but careful plan of deliberation and statesmanship; its doctrine is Conservatism. Liberty is the harder to repress and was first evolved ; unity is the more difficult to maintain and its completion was last. The Goddess of Justice, determining the destiny of nations, holds in her hands a huge balance; on the one side is liberty, on the other unity. An uneven amount of either disturbs the equilibrium in the affairs of a nation; only a complete balanc-ing and blending of both can assure stability. The struggle which has shaken the world for so many centuries arose, first, from an excess of one and, then, of the other; the great beam rose and fell, and in turn the glory of nations grew resplendent or faded away. Every nation has been founded upon the plan of remedying one defect or the other. The people, furious at the remembrance of former injustice, drove Tarquin from the streets of Rome simply because he had been called king, but their freedom soon led to anarchy. Rulers of the Middle 1' 176 THE GETTYSBURG MERCURY. Ages, fearing such outbreaks, kept the people in virtual servi-tude, and the French Revolution was the inevitable reaction. The momentum of hatred for tyranny had so accumulated that no earthly force could withstand it. The equilibrium of the French nation was disturbed and it did not regain itself until Napoleon arose, who tried to force the great beam to the oppo-site extreme of one-man power. But France was not the only country in the world to groan beneath the horrors of revolution. In England there had been an almost continual contest between the King and Commons. The Magna Charta and the Declaration of Rights were both proclamations of liberty. James I brought about the "blood-less revolution of 1688," and later, George III forced the American Colonies into rebellion. But our forefathers felt the great importance of freedom. They fought with an invincible determination for liberty. For-mer examples of oppressed liberties made them desperate, and they sallied forth to meet the foe with the battle cry, "Give me liberty or give me death !" Thus, the seed, implanted in the heart of man from the be-ginning of the world, blossomed forth into newness of life. It had at last fallen upon good ground, taken deep root, and brought forth the blessings of liberty to all succeeding genera-tions. The United Colonies of America became free and inde-pendent states—the goal of liberty's evolution was reached. But unity was lacking. So long as there was a common foe, the States were as impenetrable as a Macedonian phalanx. But now there was no longer a common cause, and it looked as if there would be many little nations, each trying to main-tain its own place in the great struggle for existence. The States were jealous of one another, and bitter quarrels soon arose. Under the Articles of Confederation, the nation had no head. Congress could indeed pass laws, but could in no way enforce them. Conventions were called, but the States even refused to send representatives. Conditions grew worse and worse; so much so that the historian declares, "Instead of be-ing a united and friendly people, the States were fast growing THE GETTYSBURG MERCURY. 177 to be thirteen hostile nations, each ready to draw the sword upon its neighbor." Finally, in 1787 a convention was held in Philadelphia, the object of which was to form "a more perfect union." But the difficulties to be surmounted were indeed perplexing. The populous States insisted that representation in Congress should be apportioned according to population; the smaller States were equally emphatic in maintaining that each State, large or small, should have equal power. They finally compromised. There were to be two houses embodied in Congress: the one, whose representatives were to be apportioned according to pop-ulation ; the other, whose delegates were to be two from each State, vested with equal power. Thus, it is a blending of prin-ciples which lies at the foundation of our government. Accordingly, under the new Constitution, our nation entered upon a career of great success and national development. Dur-ing this period the Louisiana Purchase more than doubled our area. The pirates of Tripoli were disposed of with impunity. The war of 1812 proved beyond doubt the great power of American arms, whilst not one battle was lost by us in the war with Mexico. There had come into the heart of every true American a common national pride and devotion to country. So long as the foe was external the States fought together like brothers. But, in the near future, there were times to come when the foe would not be common. From the very foundation of our republic an awful tempest had been gathering its threatening clouds. Eminent men no longer .feared destruction or dismem-berment by any European power, but looked forward with great anxiety at the inevitable causes of internal disorder. Even in Jefferson's time the storm was already so menacing that he said: "In contemplating the future welfare of my country, there are troubles which startle me as a fire-bell in the night." It broke forth in its fury in the year 1861. The South claimed the right to secede. She looked upon the election of Abraham Lincoln as-a great step toward the abolition of slav-ery which, as she thought, meant her ruination. Eleven States f 178 THE GETTYSBURG MERCURY. seceded and set up a government of their own under the title of "The Confederate States of America." But the integrity of the country had to be maintained. War was declared; not to abolish slavery, but to prevent the disasters of permanent sepa-ration. The first gun was fired from Fort Sumter on April 12th. It is said to have been heard around the world, for it heralded a conflict which concerned not only our nation but the world. Men on both sides were inspired, not only by the prestige of the principles which they upheld, but by the love of home, country and family. The one represented freedom in the ex-treme, the other unity or common welfare. Both realized the vast importance of victory; each knew that defeat meant utter failure. They fought with the desperate valor of a wounded wild hart, which turns once more to make a final and supreme effort against its foe. Four long years of war left the country in desolation and ruin, which before had been the peaceful habitation of ttscbild-ren. For a long time the destiny of our beloved republic hung in the balance. Bull Run raised the fervor of the combatants to a white heat. Antietam favored the non Unionists. But, led on under the heat of passion and by the glory of victory, their "vaulting ambition o'erleaped itself." The Mason and Dixon line was crossed and the cause of secession was fighting against fate. But the valor of her constituents was mighty, and their spirit invincible. The crisis came. Something had to be immediately done or all would be lost. Fifteen thousand men rushed forth on open ground to dislodge the Unionists. Cannon after cannon ploughed through their gallant ranks, but on they came unfaltering. Even the cannon's mouth—the High Water Mark was reached, but their ranks had been mowed down and the cause of secession forever lost. The evolution of the ideal governmental principles was com-pleted, and the stability of our nation proven by test. She had long since shown her shores impregnable to a foreign foe, but now it was proven to the world that America, unlike the na-tions of the past, was not to be rent or overthrown by internal THE GETTYSBURG MERCURY. 179 disorder. The civil world was at last given a breathing spell, for the combating forces seemed glad to discontinue the con-flict and forget their quarrels. And now there is no longer a North, South, East or West, but all are blended into one in-separable compact—the United States of America. Her principles have spread throughout the world. They have leaped across the Atlantic and modified, if not completely changed, the spirit of the mother country; they have given new life to the sturdy mountaineer of 'Switzerland ; they have brought peace into Italy's sunny climes, and have made Greece long for a second "Golden Age." And it is only a matter of time, of progress, and of civilization until the world will recog-nize the efficiency of America's governmental principles, which are, in the words of her greatest statesman: "Liberty and Union now and forever, one and inseparable!" • Ever judge of men by their professions. For though the bright moment of promising is but a moment, and cannot be prolonged, yet if sincere in its moment's extravagant good-ness, why, trust it, and know the man by it, I say,—-not by his performance; which is half the world's work, interfere as • the world needs must with its accidents and circumstances: the profession was purely the man's own. 1 judge people by what they might be,-—not are, nor will be.—BROWNING. "Sow a thought and you reap an act, Sow an act and you reap a habit, Sow a habit and you reap a character, Sow a character and you reap a destiny." 180 THE GETTYSBURG MERCURY. ROOSEVELT AND MALTHUS. \V. W. BARKLEY, '04. The attitude which President Roosevelt has recently taken toward 'the increase of population in the United States, apparently challenging the theories of certain political econo-mists, particularly Mr. T. R. Malthus and his followers in Eng-land and America, puts before us a question worthy of our earnest consideration. Is it wise or unwise to advocate a con-tinuous increase in the population of our country ? In order to determine the wisdom of Mr. Roosevelt's position regarding this matter, we must go to our authorities, viz: Mr. Malthus and certain other political economists—to obtain a basis for our decision. The object of Mr. Malthus' investigations (1798-1803) were to find means for the improvement of society and to deliver it from its wretchedness and .poverty. He inquired into "the causes that had impeded the progress of mankind toward hap-piness," and offered a corrective for the same. Mr. Malthus advanced a theory (which is popularly known as the Malthusian Doctrine) in which he tried to prove that society could not hope to provide enough food to sustain all its members and that poverty, therefore, must be the inevitable outcome of a persistenee in increasing population, and that no blame could reasonably be attributed to society for its poverty. The Malthusians hold that population has a tendency to in-crease faster than subsistence, and that under such conditions some people, in the course of time, will not have sufficient food to maintain themselves, and poverty must be the inevitable re-sult, irremediable, unless the race in question adopts some means to prevent the possible increase of population. If the race fails to provide the necessary restriction, nature will step in and provide it for the race. Vice, disease, war, pestilence and famine—all these and more means may be adopted by na-ture to do her work of reducing numbers. In such a sifting process as this nature will make her selection and the fittest must ultimately survive. The above is a brief statement of the Malthusian Doctrine ^ THE GETTYSBURG MERCURY. l8l It has been substantially adopted and supported by many mod-ern political economists whose opinions we have consulted. The Malthusians show that the birth-rate among any people, when procreation is allowed to run free and unrestricted, will always be in advance of the death-rate, hence, there will be a continual rise in population. The possibilities of this increase are very large, according to the law of geometrical progression. The probabilities are considerable. The facts of history indi-cate that the birth-rate is almost always in the advance, in a higher or lower degree, in an undisturbed state of society. Population then increases steadily. We said that it increases or has a tendency to increase faster than subsistence. This conclusion is based upon the great law of Diminishing Returns in Agriculture. This law needs no proof or explanation. Walker proves it conclusively in his Economy. Briefly it is this: "There is a limit to the amount of labor and capital which can be advantageously employed or expended upon a given area of land." Subsistence increases according to the law of arithmetical progression in contradistinction to the law of geo-metrical progression, according to which population increases. It is easily seen, therefore, that, as population increases, subsist-ence pet capita decreases. If population be carried beyond the limit of sufficient production lor the maintenance of the whole bod)' of society, poverty will ensue among a people. In a crowded community, such as the above continued in-crease in population will lead to, the pressure will come first upon the man with the large family and will force him to struggle hard against the scarcity of food and comforts; dis-ease and starvation must finally come. We have illustrations of this among barbarians and some modern Oriental nations, such as India and China, where they experience frequent fam-ines. Improvements in the arts of agriculture, domestic man-agement and government may withstand this pressure for a time, but, no matter in what direction, or how great the im-provement may be, population will ultimately, under the above circumstances, reach the point where the products of the soil will not support it adequately. So, the only sure and reason-able remedy for such a condition of scarcity, according to Mai- 182 THE GETTYSBURG MERCURY. thus, is prevention of reproduction to an extent sufficient to insureamplesubsistence/ifrcapita forall. Malthus wouldemploy rnan's reason and prudence and make it a moral restraint in-stead of reducing numbers by means of vice and misery, which, as we have seen, become inevitable results unless the former method is adopted. Evidently, France has adopted this Mal-thusian theory and practices it. The population of France is decreasing, and there is a growing sufficiency of subsistence and comfort for the whole nation. However, it is a question among many whether France is not doing this at the expense of her moral and physical well-being. It seems to be leading her into gradual degeneration. After all, France is hardly a good illustration of the practicability and good common sense of what Malthus taught regarding prudence and moral restraint as a means of checking the too rapid increase of population. Now returning to the question asked at the start, we may inquire again whether President Roosevelt is right in encour-aging the enlargement of families and the consequent growth of the total population of our country. What reasons can he produce? Has America yet reached the point in her econ-omic development where the Malthusian precaution is needed to check population ? If she has, how can we account for President Roosevelt's attitude ? There are reasons, perhaps, outside of the field of political economy that prompt Mr. Roosevelt to take the position he holds, but, assuming that he accepts the doctrine of the Malthusians, there is, nevertheless, sufficient ground to justify his attitude. He certainly would not advocate recklessness and imprudence in a matter of so great importance to the welfare of his country. In the first place, I do not believe that the United States has yet reached the point of Diminishing Returns in Agricul-ture, taking the country as a whole. That it is rapidly ap-proaching that point is not to be doubted. As it is, however, the prevention under consideration is uncalled for. With our present population, we have hardly reached the limit of our highest economic usefulness and the greatest returns per capita, with our vast areas of farm land under cultivation and still capable of much greater returns by the addition of more la- THE GETTYSBURG MERCURY. 183 borers. I refer particularly to the broad expanse of arable land in our Great West. Undoubtedly, we have not yet reached the limit where we cannot advantageously add more laborers in agriculture. Surely there is no room for apprehension and fear. What poverty there is now in our country is largely due to shiftlessness, ignorance, laziness and vice. There is still a splendid chance for all who will take advantage of our educa-tional system and then go to work. Mr. Roosevelt is right from a moral standpoint also. The increase of population ought to be encouraged in our country. There are those among the wealthy and educated classes in the United States, holding erroneous ideas about "Social Standing," who deprecate large families and who consciously avoid them. This ought not to be true. It would be a blessing for our country if more children were born to the wealthy and cul-tured and fewer to the poorer classes, the ignorant and vicious. We need more citizens reared in the upper strata of society among our best people and fewer in the lower strata. Mr. Roosevelt is right and has given his country a splendid ex-ample in the honest pride he takes in his own large family. France is wrong. Without doubt she is carrying the Malthu-sian Doctrine to wicked extremes. We need to rid ourselves of the sinful tendencies abroad in France which are wasting her morals and reducing her national strength. We need to exercise prudence and reasonable restraint at all times and shun conscious and wicked checks to the increase of our population. The honor, hope and pride of a mother are her children. This is Mr. Roosevelt's opinion and he would have no father and mother consider them a disgrace, a dishonor or a burden. f» 184 THE GETTYSBURG MERCURY. "THE RAVIN'" SCHOOLMASTER. B. A. STROHMKIKR, '06. ONCE upon a school-day dreary, As I waited weak and "skeary," 'Waited nervously the verdict from the teacher's judgment seat; While my eyes were nearly sapping, Suddenly there came a tapping As of something loudly rapping, Rapping on my breeches' seat. 'Twas the music of the raw-hide as it mercilessly beat Tunes upon my breeches' seat. How the dust flew out those patches, As I felt the raw-hide's scratches ! Yet I didn't necessarily have to skirmish or to dance. Strange the sound those whacks were making As the Prof, great paiiis was taking To appear to have me aching ; But he didn't have a chance, For the force of all the muscle he could use could not advance Past my armor-plated pants. Suddenly there came a silence, And I stood in grim defiance, While the goggle-eyed Professor squinted at me long and hard. He was tired out and panting. And I thought I heard him chanting Words that told that he was granting I his record sad had marred. Then he started, paused, and said these words which cut me like a sword, "Hand me out that weather-board !" Robbed of all my former po.wer, Like a nation's final hour— Like a Sampson with his hair off—I grew weak and weaker still. Then a bright thought struck me : "Mister, I know that you court my sister, And I'll tell Pa that you kissed her, Hit me even with a quill!" Fire flashed his eyes ; but that was all—he dared not do his will. Glory hallelujah Bill! W THE GETTYSBURG MERCURY. I85 POLITICAL INDIFFERENCE. SECOND only to the claims of religion are the claims of country. This does not mean that the Christian should desecrate holy places with political harangue, or that he should become the willing servant of a political boss, but that he should discharge his political duties to free government in a manner befitting a noble, religious life and consistent with the patriotic ideals of our forefathers. The government that maintains liberty of thought, word and deed as a fundamental principle, and recognizes education and Christianity as the only safeguards of public liberty, has a just claim upon every citizen for patriotic vigilance of all political rights. If it is true, as has been said, that "the standard of personal morality in America is higher than in England, that of com-mercial morality probably a little lower, and that of political morality quite distinctly lower," let it not be said that it is a defect in our system of government, or that it is wholly a fault of those who are faithless and incompetent in office, for, here, every citizen, no difference what his race or creed, has equal power with his voice and vote, and can claim no exemption from the just responsibilities for the evils of the body politic. Ours is, in fact as well as in theory, a government of the peo-ple, and its administration is neither better nor worse than the people themselves. It was devised by patriotic men who faith-fully gave it their wisest thought, and so perfectly is its frame-work fashioned that an accidental mistake of the people, or the perfidy of an official, or the enactment of profligate laws are all held in such wholesome check by coordinate powers as to enable the chief executive to restrain or suppress almost every conceivable evil for the welfare of the nation. To achieve the highest results in our system of government, it is necessary that the citizens throw aside the theories and idealities of the philosophers for the practical guidance of the ship of state. But alas! he who is best fitted for governing f» 186 THE GETTYSBURG MERCURY. men too often loves it least, and he who is least fitted for teach-ing men moral and political truths too often turns his back upon his duty for the sake of more pleasurable occupations of litera-ture, art or science. If the reputable citizen refrains from bearing a just responsi-bility in our political conflicts, and thereby voluntarily surren-ders the safety of his person and things, as well as the good order and well-being-of society, into the hands of those who are least fitted for governing men, turn and place the responsi-bility where it belongs and do not blame the thief and adven-turer, for they are but plying their trade, and rob public rather than private treasure because men guard the one and do not guard the other. How often have we not seen good men swiftly invoking the avenging arm of Justice for an injury done to private property, but who are criminally indifferent to the public wrongs done by those who, in the enactment and exe-cution of the laws, directly affect their happiness and pros-perity? Do not excuse the indifference of the good citizen by saying that politics have become polluted. Such a declaration would be a confession of guilt, and he who utters it becomes his own accuser. If it be true that the politics of a state or municipality bave become degraded, who is to blame for it ? Surely not the country or ward politician, for they are a small minority in every community and in every party. If they have gained control of the political organizations, and thereby have secured their election to offices of high trust, it must have been with either the passive or the active assent of the good citizens who hold the actual control of the government in their own hands. Does not the official, who shames his constituents with disgraceful acts, owe his election to the silent assent or positive support of those who claim to be patriotic and intelli-gent citizens, but who lay aside their political duties because of some private interest ? If incompetent appointments have been made through the influence of some political boss, it is due to the fact that honest and good citizens have not protested with a manliness that would point to a sure and swift retribution for such wrongs and, at the same time, have not demanded a per- THE GETTVSBURG MERCURY. 187 manent and practical civil service whereby all dishonor, dis-honesty and incompetency in office would end. Can our presi-dents and governors be wholly responsible for the low standard of our officials? No; for if good men concede primary polit-ical control to those who wield it for sdftsh ends, and thereby make the appointing powers depend tit i-ir both counsel and support upon the worst political eU iiient, u ho is to blame when public sentiment is outraged by the selection of unworthy men to important offices ? The fruits are but the natural, logical results of good citizens refusing to accept their political re-sponsibilities. There is not a blot in our body politic to-day that the better element of the people cannot remove whenever they resolve to do so. There is not a defect nor a deformity in our political administration that they cannot correct in the legitimate way pointed out by our free institutions. If our country is to reach the ideal pictured for it by the framers of the Constitution, it must have the active support of those upon whom the burden of government should rest. It must have behind it more men like Nathan Hale, who was sorry that he had only one life to give his country. It must have the influence and best thought of every American scholar and not the scheme of the demagogue or the trickery of the partisan politician. Three millions of men lie buried beneath American battle-fields to give us that which we seem to prize so lightly : Politi-cal Freedom. But "that these dead shall not have died in vain," that the Utopia of Thomas More's imagination may become a realization, and "that this Republic, under the guidance of A1T mighty God, will live and prosper through the ages," we must bear our burdens patiently, accept our responsibilities courage-ously, and discharge our duties intelligently and with fidelity. "NASHY." 188 THE GETTYSBURG MERCURY. H THE ANALYSIS OF A NURSERY RHYME. JAMES G. DIJ.LER, '04. OVV often, in the care-free hours of childhood, have we repeated that alliterative verse of linen-book poetry,. with its halting meter and quaint simplicity of language: "Hickory, dickerv, dock. The mouse ran up the clock. The clock struck one, The mouse ran clown. Hickory, rlickery. dock.'' And yet, how many of us have ever discovered in this bit of seemingly senseless doggerel the hidden story of an appar-ently triffling incident, with all its philosophical suggestiveness and condensed moralizing upon the great truths of life? Lest the casual reader should condemn this writing as non-sensical at the very outset, let us begin at once to interpret the jingling and apparently meaningless and disconnected lines. Have you not always considered the first line, "hickory, dick-ery, dock," as merely a mechanical contrivance of words to-rhyme with the word "clock" in the line immediately follow-ing? Doubtless you have, and have regarded it as a useless corruption of our language made to subserve a trivial end. Hut stop to think, and to your surprise you realize that that very mechanical meter, with its abrupt ending, is a most accurate adaptation of words to imitate the ticking of a clock. This ticking of the tireless time-piece attracted the attention of a diminutive rodent, and gives us material for a bit of mor-alizing upon the next line, "the mouse ran up the clock."' Frightened, no doubt, at first, he overcomes his trepidation and hesitatingly approaches in the direction of the monotonous sound. Alas ! how many of us yield, as did the little mouse, to misdirected curiosity and flee, as he did, affrighted from that which was not meant for us to know! Incidentally, we call at-tention here to another concealed bit of information. The clock must have been one of the old-fashioned variety, with long, pendant weights exposed to the open air, else our little THE GETTYSBURG MERCURY. 189 friend could not have reached it in the course of his investiga-tions. The next line is of special value in our analysis, inasmuch as it gives us the time of this historic occurrence, the narration of which has doubtless entertained the younger generation since the days of the horn-book A, B, C. It may have been either broad-daylight in the early afternoon when, we are told, "the clock struck one;" or it may have been the hour immediately succeeding that— "—very witching time of night. When churchyards yawn." Hut our insight has already become sufficiently keen by our experience of the first two lines, so that we readily conclude it must have been one o'clock at night when his mouseship pur-sued his nocturnal meanderings. Had it been one o'clock in the afternoon, the bustle of the kitchen in clearing away the remnants of the mid-day meal, together with the presence and wide-awake activity of the dog or cat, would have entirely pre-cluded the possibility of the mouse performing his perpendicu-lar tight-rope-walk on the rope or chain of the hanging clock weights. And, now, the last line of pure English in this classic bit of nursery lore gives, perhaps,a larger scope of meaning than any of those preceding. Having accomplished his perilous ascent, and explored the intricate labyrinth of wheels, pinions and oscillating pendulum, he hesitates whether to retrace his steps or to delve still far-ther into the unexplored mysteries of this queer contrivance. But suddenly, close to his velvety ear, there breaks upon the silence of the night a loud, jarring sound, half stunning him by its proximity, and throwing him into a state, of quivering terror as he crouches behind the farthest clock wheel and lis-tens to the ebbing, throbbing waves of sound vibrating with the detonation of the stroke through the metallic fabric of the works. Then, the innate instinct of self-preservation asserting itself, he makes a dash for safety, half sliding, half tumbling down 190 THE GETTYSBURG MERCURY. the clock-weights' chain and scurries away to his dark abode. Does he not typify all too well that over-ambitious spirit which strives to attain impossible ends, and to climb to heights where the atmosphere is too rare when the summit is finally reached, and the baffled, disappointed and heart-sick seeker is glad to return to his allotted place in the universe, just as the frightened mouse besought his subterranean retreat ? The last line, a repetition of the first, is intended to show how the clock went on ticking, in its accustomed manner, after the mouse had fled. Even so the great world goes on. Man is born—a diminutive mouse in the vast mansion of creation— he explores for a brief time, as the mouse did, mysteries too great for his feeble comprehension, and then returns to that place whence he came. And now, dear reader, have you not formed a better opinion of this doggerel rhyme which haunted your childish memory; and have you not conceived for it that appreciation which it so richly deserves ? 1 "A soul to fear its maker and to feel The finer things of life in their full measure ; A soul to hear God in the twilight calm And see him in the varied hues of dawn. A heart to hold some loves that closer lie Than aught of earth comparable ; a heart That spells its charity in words of deeds, A mind to commonsense, and those high acts That, welded, shape great Labor in its glory ; An arm to wield and mould all that these three Design, contrive—this constitutes a man.-' - ** # THE GETTYSBURG MERCURY. 191 ■*• A VISIT TO McKINLEYS TOMB. BRUCE COBAUGH, '05. AT the end of a short avenue which leads from the main wes-tern street of Canton, Ohio, lies the beautiful West-lawn Cemetery. To the many visitors it is of special interest as being the burial place of our late President McKinley, and it is for the purpose of visiting his tomb that we pass through the large gate at the entrance on a Sunday afternoon in July. On entering we are greeted by a pleasant surprise as we note the natural beauty of the place, for it is a veritable park. We cannot help but contrast it with other burial grounds we have known, many of whose chief characteristics are the long rows of cold marble and granite with their intermittent spaces laid out with mathematical precision, as if old Mother Earth were jealous of giving one man more than an alotted resting place in her spacious bosom. Nor do we experience that cold un-comfortable feeling that often passes over one on entering a cemetery. On the contrary, as we stroll along the winding avenue which leads through the cemetery, we pause as our attention is attracted to some new beauty of the place. To our left rises a ridge covered with trees. Here the stately oaks are sighing softly in the summer breeze. From their branches comes the songs of their feathered tenants in joyful melody as if inviting all to rejoice. We pause in the shade of a large oak and listen while nature speaks with an eloquence that can never be surpassed. Descending below, to the right, is a slope whose gently un-dulating surface is covered with green. It is bounded below by a brook whose clear waters sparkle in the sunlight The bank is covered with willows which dip their overshadowing branches into the stream. Here and there along its course are ponds in which swim the little sunfish among the floating lilies. We follow a short path from the main avenue and this brings us to the object of our visit. On the eastern slope of the wooded ridge is the exterior of the ** 192 THE GETTYSBURG MERCURY. large vault. In the .stone front with its solid arch and massive pillars, hangs the heavy iron gate that guards the entrance. It gives one an impression of stability and its general appearance is plain. We can approach no nearer than a distance of about fifty feet for it is guarded day and night by armed sentries who are pacing to and fro about the tomb. As we gaze on the walls which enclose his mortal remains, our thoughts turn back on McKinley's life. Thoughts of his public career come to our mind. We think of how he rose step by step from one position to a higher by proving himself worthy of promotion. His ability as a statesman, his election to the office of chief ruler of our nation and the integrity with which he served his country are among our thoughts. He seems to us a true American in the highest sense of the word. No less than these, however, is his great example of charac-ter. Again, we think of his death, his patience in suffering and the spirit of forgiveness which he showed for the man who gave him a mortal wound. And his calm resignation in the dying hour along with his trust in God make him a worthy example of a true Christian spirit. The sun is sinking behind the treetops and we have time to stay no longer. We return with thoughts of our visit that will ever be pleasant in our memory. THE GETTYSBURG MERCURY. 193 THE HOUSE WE BUILD. IN the land of the East there once lived a king who gave to twelve of his subjects a sum of money with the command that each should build him a house. Each man took the allot-ted sum and set out to obey the command. Eleven bought the cheapest materials in the market and constructed their buildings on the simplest plan, so that they might save some money for their own use and complete their tasks; but the twelfth secured the most durable materials he could find and with painstaking care built his house as nearly perfect as pos-sible. When the buildings were finished, the king issued a de-cree that each subject, for the rest of his life, should live in the house which he himself had constructed. Imagine the chagrin of the eleven when they found that they must dwell in such unstable structures. Repairs soon became necessary as part after part gave way, and in a short time the buildings, too weak to stand the wear of time, collapsed. But the twelfth subject dwelt in his substantial home until the end of his days. Although this is only a legend, there is hidden vVithin it a truth which is applicable to mankind. Each individual must rear a building for himself—that unseen and uncomprehensible being or spirit—to dwell in. Perhaps we are carrying this on unconsciously, nevertheless, each day has its effect upon these structures. Either we are fashioning pillars and supports which will make our house a strong and beautiful one—fit to contain the noblest aims and purposes—or we are, by living lives of in-difference and ease, rearing such a structure as one finds on a neglected farm, which can contain nothing securely and which every adverse wind threatens to destroy. And there is no ex-change of property, no rental, sale or giving away. Each man must keep his own building and live in it as he himself has built it. Our acts, our thoughts, our feelings, our resolves, our aims and the influences which we receive from associates, books and surroundings are as really the material for our buildings as the t 194 THE GETTYSBURG MERCURY. lumber and nails for the carpenter. And just as essential for us is a plan. Each one should have a definite ideal as he takes up his work of art. For such an ideal, observe nature in her perfection as she manifests herself in the snowflake with its per-fect arrangement and whiteness, the globe of dew in its round-edness and purity, the new blown rose in its fresh beauty, the magnificent forests in their strength and grandeur,and the lofty mountains in their towering might. And the human body in itself, in its harmonious structure and workings, is a model for perfect symmetry and order. One of our writers speaks of it thus:— Not in the world of light alone, Where God hath built his blazing throne, Nor yet alone in earth below, With belted seas that come and go And endless isles of sunlit green, Is all thy maker's glory seen. Look in upon thy wondrous frame, Eternal wisdom still the same. One should carefully consider both the exterior and interior of the building which he erects. The exterior, while not most important, should receive some care. Have a good strong frame secured by temperate living and proper exercise, an erect form. A clear interior structure, with its furnishings, is import-ant, not only because it is the character, or at least what makes the character of the individual, but because it affects the exterior and makes it what it is to a very great extent. Our houses are more or less transparent, and one without can tell the nature of the man who lives within. On the outside we post the signs which describe the resident. Ruskin says on this subject: "There is no virtue, the exercise of which, even momentarily, will not impress a new fairness upon the features, neither on them only, but on the whole body." In the furnishings let a good strong individuality form the centre piece and let it secure for itself an appropriate setting; let it secure those qualities which make us noble and images of the divine. Let earnestness, enthusiasm, tenderness, a love for THE GETTYSBURG MERCURY. 195 beauty and harmony, observation, unselfishness and determina-tion be essentials in the equipments. If a man wished to build a perfect house, he would give his attention to every detail and try to make it complete. So in rearing our house, let us not polish and adorn one part to the neglect of another. The young girl who strives only for grace in a ball room and popularity in the social world, and the young man who develops only his muscles in athletics, are building very deficient houses. Symmetry and proportion are two qualities necessary to a beautiful building. In this work of building, we may often improve our own structures by helping our companions as they toil. While we are supporting a pillar or repairing a broken part for them, what is our surprise to find a new beauty in our own, while rough edges have become beautifully rounded curves. How delightful it is to live in a country that is adorned with beautiful and well constructed buildings ! In us lies the ability to adorn or mar the world by the structures which we rear in it. In addition to their improving our surroundings, they serve as incentives to others in perfecting their own buildings. The poet Holmes gives us an inspiration in the words: "Build ye more stately mansions, O my Soul, While the swift seasons roll. Leave thy low vaulted past, Let each new temple nobler than the last Shut thee from Heaven with a dome more vast, Till thou at length art free, Leaving thine outgrown shell, By life's unresting sea." "ORLANDO." THE GETTYSBURG MERCURY Entered at the Postoffi.ee at Gettysburg as second-class matter VOL. XII GETTYSBURG, PA., OCTOBER, 1903 No. 5 Editor-in-chief LYMAN A. GUSS, '04 Exchange Editor M. ROY HAMSHER, '04 Business Manager F. GARMAN MASTERS, '04 Asst. Business Manager A. TY. DTT.LENBECK, '05 Associate Editors M. ADA MCLINN, '04 BRUCE P. COBADGH, '05 C. EDWIN BUTLER, '05 Advisory Board PROF. J. A. HIMES, L-ITT. D. PROF. G. D. STAHI.EY, M.D. PROF. J. W. RICHARD, D.D. Published each month, from October to June inclusive, by the joint literary societies of Pennsylvania (Gettysburg) College. Subscription price, one dollar a year in advance; single copies 15 cents. Notice to discontinue sending the MERCURY to any address must be accompanied by all arrearages. Students, Professors and Alumni are cordially invited to contribute. All subscriptions and business matter should be addressed to the Busi-ness Manager. Articles for publication should be addressed to the Editor. Address THE GETTYSBURG MERCURY, GETTYSBURG, PA. EDITORIALS. What a great thing it is ! What a commendable TRUTH trait of character! What a power in everything! And yet how often debased, how often contaminated, how often distorted! It is our purpose to briefly set forth herein a few facts bear-ing directly on the welfare of this college; to reconstruct cer-tain distortions of the truth, which have been circulated by yel-low journalism to our detriment; and to assure our friends and supporters that Gettysburg is a college of gentlemen and not of "hoodlooms," as certain press manipulators, with clouded vision, would make us. During the past two months, there have been evil and ma-licious reports scattered broadcast, within no small radius of THE GETTYSBURG MERCURY. I97 our college community, in which the boys of Gettysburg have been deprecated as a gang of rowdies, rogues and general roustabouts ; have been designated in all sorts of terms, border-ing on the villiainous; have had epithets, becoming anything but gentlemen heaped upon them in profusion; and have been characterized as an aggregation of degenerates. If these things were true, ours it would be to "grin and bear," but no individual, without a word of protest, much less a body of loyal college students, can see such maledictions afloat and such slander indulged in with impunity. We labor with righteous indignation under the knowledge that the good name of our college, undefiled for decades, is being vitiated without provocation. Therefore, we refute with vigor these monstrous prevarications. To the friends of Gettysburg we would say that the reports referred to above are not true, are utter falsehoods, and are not warranted. Instead of all kinds of devilment, which these vile, disgraceful recitals portray, such a state of affairs is non-exist-ent almost in totality. Class spirit, college spirit—all kinds of spirit, we are loath to confess, is at a lower ebb than it has been for a number of years, and, consequently, the real and only ex-cess, conducted by the student body, is thereby removed; for, be it known, that there by no means exists an organized quota of students in the college whose aim and object is the destruc-tion of property, and the debasement of their fellow-students. Such personalities Gettysburg does not support. To be sure, occasionally, a sudden outburst of college en-thusiasm does impel prudence a little beyond the limit, but never, within the time during which we have been flailed with the confounded misstatements of a debauched press, has it been carried to an end approaching that which these enlarged, in-flated, falsified and perverse specimens of a journal of the "yellow" type would have you believe. To the source of this polluted literature we consider it be-neath our dignity to directly refer. It suffices to state the facts connected with its origin and promulgation. These we offer to you as explanatory of these disseminated articles so liberally 198 THE GETTYSBURG MERCURY. savored with prevarication. We trust they may serve to right your estimate of our college; to reinstate you in your former attitude of good will toward us, if you have fallen therefrom by the great injustice done, and being done, us without cause, real or sham; to lead you "to believe that we are not "hood-looms," but men, such as Gettysburg has merited and owned in the past, and yet finds perpetuated in our persons. We ask you to discount these reports, which appear at our expense, with a reduction of one-half or three-fourths, which they will readily bear, and then the residue may, perhaps, be taken at par. These remarks may seem somewhat eulogistic, but we are given to self-laudation only in case of stringent necessity. This is one such case. What we want you to believe, alumni and friends, is that Gettysburg is a college, not composed of men of ideal character,but equally on a level basis with our contemporary institutions. We are not tainted and debased in character, in a class of our own, but whole and sound as any. The Pennypacker press muzzle was met with derision and denunciation when it became law. It was fairly paralyzed with a storm of opposition. And yet there is quality in that piece of legislation. While its operation, for the most part, is out of harmony with American principle, it could be made to operate with admirable results in specific cases. It is not our intention to justify the "muzzier," but would it not justify itself in our instance ? It would purge e\^il from the local press, perchance. Shall we try it? DIALECT 1'ne fed °f writing stories in various dialects, STORIES. particularly that of the Negro, the Irishman, the Westerner or Backwoodsman, is becoming very contagious. These stories, while they are comical and interesting and serve the purpose intended perhaps well enough, may become very detrimental to our language and especially so if they continue to multiply. The colloquial form of the English language is now ungram- THE GETTYSBURG MERCURY. 199 matical enough, as every one will acknowledge, but what it might become if these corruptions are acquired, I should fear to state. For example the colloquy of the Westerner put into the speech of our fairly educated men of today would be unbecom-ing and distasteful, to say nothing of its effect. While this illustration may be an absurd one, yet it is not far in advance of the result of dialect writing. If we are given this species of literature we are going to acquire more and more of this kind of language. Another example only too realistic is that of the college student whose corrupt terms and phrases are understood only by himself and those associated with him. How often when speaking to an outside man does he find himself uttering these corruptions, which are, it may be, Hebrew to his hearer. This is an example of how easily we may acquire the lore of the different dialects if they are thrust upon us for our constant amusement or edification. Our tongues would be confused far more than the tongues of historic Babel. To the student of English, dialect stories, when they exceed the limit in number and quality, should be especially repulsive and, by heeding them with little or no regard, the student will be justified, the'offender punished, and the dignity of our English preserved. EXCHANGES. The most delightful bit of optimism, for it does seem to savor of the optimist, that we have noticed in our last month's reading, has been penned with regard to the college publica-tions. Hear some of the soul-cheering words of the Georgetown College Journal's ex-man, who has been so highly esteemed as to be re-elected to office: "They bring to us a message of the thousands of college men and women of this country who are giving their time to the study of letters and are becoming writ-ers of good English. We do most emphatically believe in col-lege journalism; and it is our firm conviction that out of the 200 THE GETTYSBURG MERCURY. humble efforts that the college editor is to-day making will come the great American novel, and the great American epic, and the great American essay; in short, will come the great American literature, a golden age, that will outshine all that have gone before it." May college journalism result in a de-velopment of our literature equal to the expectations of our sanguine friend. There is much in the college magazine that does not warrant such expectations. But there are some col-lege men who, although their literary efforts are now making but a feeble light, are, nevertheless, blazing a pathway for grander and nobler things in literature. The Carthage Collegia?i has this interesting preface to its last number, which is intended, no doubt, for critics who become cynical in their observations:— "Kind reader, ere you turn away From viewing this small booklet's pages, And judge, perchance, correctly too, That they who wrote it are not sages, Think well, before you place it on the shelf, You might have written it yourself. Forget the weak, the poor, and of the rest, Though it be poor, remember thou the best." If there were made a classification of the college magazines into those seemingly making a special effort to present college news, with one or more literary articles to fill up the space, and those devoted principally to literary work, we would, no doubt, place such magazines as Tlie Monthly Maroon and University of Virginia Magazine in the second class. They belong to the part of college journalism that will result in the "Great Ameri-can Literature." The Ursinus Weekly has just come out with its first Literary Supplement of the year. The essay on "Seventeenth Century Lyric Poetry" shows a knowledge of the spirit of that time. The writer compares the songs of the "light-hearted" Robert Herrick with the "deep, sonorous" notes of Tennyson in an in-teresting manner. The exchange editor seems to have a good word for every one.

Education has the power to provide opportunities for meaningful, personal growth. In this research I usc my own, personal narrative as a means to explore various feelings of accomplishment and disappointment throughout my educational experience. Written reflections from graduate-level courses and a self-written story of my educational experiences, including my role as a teacher, were used for data analysis. These artifacts were coded using NVivo software. Coding revealed four themes: Self-worth and Selfesteem; Freedom through Authenticity; Regret; and Change and Redemption. Discourse, which is a guiding, invisible force, shapes the narrative, or lived experiences, of individuals. Its influence on my narrative was examined. The discursive claim of education is that the main goal of education is about and in the best interests of students. As my experiences in education were not positive and I felt that I did not receive what I needed, I assumed that my narrative countered the discourse. The findings showed that it was not I who countered the discourse, but rather my mental illness. This finding revealed the oppressive force of discourse upon the teachers in that there was not room for mental illness in education. This brings into question the discourse about viewing teachers solely as professionals as opposed to teachers as people. ; SELF-FULFILLMENT THROUGH EDUCATION 2 Acknowledgements I most appreciate Dr. Louise Moulding. Qualitative research is not her thing. I know she did this for me. Dr. DeeDee Mower was the framework and the scaffolding who kept this project steady throughout its construction; however, long before we were aware of DeeDee's expertise, Louise took on this project with me. She remained my chair though she felt, and verbalized, that she was not the best candidate for that role. I cannot think of a better person to have guided me through this project. I do believe that there is no one else with whom I would have rather gone on this journey. She made me feel safe and she made me feel loved. This was a very special project, so I needed a very special person to chair it. Thank you, Dr. Moulding. You helped me change my life. Love is not enough they say. That is why we needed Dr. Mower. She was the shepherd of us sheep lost in the pasture of qualitative research. We often strayed, but she kindly brought us back. She brought her expertise, but she also brought excitement. I was discouraged a few times-more than a few times. DeeDee was always so excited about this project. She saw something I could not see. She saw power in this research beyond what I had ever considered. Her wisdom was indispensable. I have never experienced as much altruism in life as I did in her office as she taught me the language of narrative research. It has always seemed that she was invested as much as I was to this project. I did not spend a lot of time in Dr. Stewaii's office, but it is in her class where my journey began. She allowed me to explore my story within the contexts of her course. My reflections were priceless to me. They were precious. I will continue to appreciate the respect and care Dr. Stewart showed toward my feelings. Her comments were insightful and helped me continue my growth. I felt validated as a person and encouraged to stay on SELF-FULFILLMENT THROUGH EDUCATION my journey of self-discover because of the comments she wrote in the margins of one of my assignments. She made me feel special. 3 In addition, I wi~h to thank Hayley Blevins and Erin Furlong for their support. We went through this program together. They became my very best friends: we had a lot of fun. They loved me, they laughed with me, and they even cried with me. This experience was overwhelming with the many emotions that came with the project. Our friendship became my strength many times. I am fortunate to have met them. I think they are great, and I love them. Thank you also to Weber State University and the M.Ed. program for providing the platform for this research. SELF-FULFILLMENT THROUGH EDUCATION 4 Table of Contents NATURE OF THE PROBLEM . 7 Literature Review . 8 Purpose of Education . 9 Personal Experiences in Education . 12 The Role of Expectations . 1 7 Self-efficacy for Educators . 21 Why Narratives Are Valid in Educational Research . 23 PURPOSE . 29 METHOD . 30 Instruments . 3 0 Procedures . 31 FINDINGS . 35 The Four Major Themes . 35 Self-worth and Self-esteem: Authenticity and Freedom . 36 Regret . 39 Change and Redemption . 40 Conclusions . 43 REFERENCES . 47 APPENDICES . 51 Appendix A: Institutional Review Board Approval Letter . 51 SELF-FULFILLMENT THROUGH EDUCATION 5 List of Figures Figure 1. Coding data for final analysis. This figure shows the interactions of the three research questions in data analysis . 34 Figure 2. Four themes emerged from the overlapping area of the three research questions. The arrows show the interconnectedness of all four . 36 SELF-FULFILLMENT THROUGH EDUCATION 6 Abstract Education has the power to provide opportunities for meaningful, personal growth. In this research I usc my own, personal narrative as a means to explore various feelings of accomplishment and disappointment throughout my educational experience. Written reflections from graduate-level courses and a self-written story of my educational experiences, including my role as a teacher, were used for data analysis. These artifacts were coded using NVivo software. Coding revealed four themes: Self-worth and Self­esteem; Freedom through Authenticity; Regret; and Change and Redemption. Discourse, which is a guiding, invisible force, shapes the narrative, or lived experiences, of individuals. Its influence on my narrative was examined. The discursive claim of education is that the main goal of education is about and in the best interests of students. As my experiences in education were not positive and I felt that I did not receive what I needed, I assumed that my narrative countered the discourse. The findings showed that it was not I who countered the discourse, but rather my mental illness. This finding revealed the oppressive force of discourse upon the teachers in that there was not room for mental illness in education. This brings into question the discourse about viewing teachers solely as professionals as opposed to teachers as people. SELF-FULFILLMENT THROUGH EDUCATION 7 NATURE OF THE PROBLEM The purpose of education today seems to be influenced by economy rather than by humanity. Its extrinsic rewards are favored over its intrinsic power for personal transformation and growth. The earliest colleges were institutions used to prepare its students to become clergy. In the 1700s universities began to offer a breadth of courses that enabled individuals to reflect and reason. Experiences during university studies crossed many subjects. Students were mentored so that they would be able to apply the knowledge from these subjects to their own growth and identity. The goal was to allow individuals a range of opportunities that would engage all parts of their lives, both present and future. The early 1800s marked an initial shift in the view of education that abandoned the emphasis on the learner, his experience, growth, and identity replacing them with what the learner should learn. College attendance became more common and those pressures led to a decrease in the quality of instruction. The educational philosophy concerning the purpose of education is again focused on practical measures and extrinsic gains. This comes at the cost and marginalization of the intrinsic benefits of education. Despite this current situation, education still has power to provide intrinsic benefits. These benefits are still of value independent of the extrinsic benefits and need to be acknowledged and encouraged. The expectation an individual holds as he experiences education enhances or diminishes the potential for education to aid in personal growth and transformation. Thus, students who enter their scholastic endeavors with hopes of becoming a better person or a belief that they will gain a new view of the world are likely to find such things, while SELF-FULFILLMENT THROUGH EDUCATION 8 those who seek only a degree and better employment are likely to overlook and graduate never experiencing the available benefits. Society continually undervalues intrinsic aspects of education, which encourage students to do the same. Education is a lived experience that shapes identity and should be a foundation for a stable view of one's self. However, as students increasingly enter college without the realization of the role education can play in self-views and self-efficacy, they graduate with only a degree, mostly unchanged. Eliminating academic studies that may not be practical or directly applied to the workplace neither produces college graduates who have attributes employers state they look for in candidates nor does it project happiness or satisfaction in their future professional lives. The professional benefits may feel hollow or inadequate because individuals also need a sense of fulfillment. By sharing and discussing the intrinsic benefits of education, expectations of students may shift and graduates may feel a sense of fulfillment and self-pride. Literature Review The contemporary debate about the main role of education in society is not a new idea with such dialogue recorded as far back as the early eighteenth century, before American independence (Spring, 2014). Early colleges resisted focusing on specialized and practical curricula, opting instead to uphold the principle that the student graduate having developed "a balanced character that could fit into any intellectual conversation or gathering" (Spring, 2014, p. 70). However, over time higher education shifted toward specialized curricula that would land graduates in occupations, and ultimately came to care less about the intrinsic benefits of education, such as a sense of fulfillment or SELF-FULFILLMENT THROUGH EDUCATION 9 identity, than the knowledge or skill sets they attain (Hanson, 2014). As this shift continues, the expectations for growth in universities decrease as knowledge and occupational tasks increasingly become, not means to an education, but the "benchmarks and we abandoned the big questions about who our students become" (Hanson, 2014, para. 3). Purpose of Education The marginalization of intrinsic benefits of education existed even in the eighteenth century (Hofstadter, 1955/1995). Higher education, and education in general, has historical foundations in religion. The instruction focused on doctrines and teachings from whatever religion managed the institution. Courses, such as Greek and Latin, were not offered as means for personal growth, but to enable the students who were expected to become clergy or civic leaders to fulfill their responsibilities. In the eighteenth century colleges began to depart from this practice (Spring, 2014). Despite this departure from narrow religious curricula, there were individuals who proposed universities what would exclude "all but the useful and vocational subjects" (McCaughey-Ross & McCaughey, 1980, p. 251) this meant the elimination of classical languages completely, and restricting instruction of science and mathematics to direct applications similar to today. However, these proposals were originally rejected in favor of a far greater breadth of instruction (Spring, 2014). Samuel Johnson was instrumental in these changes when he became the first president of what is now Columbia University in 1754 (Mccaughey-Ross & McCaughey, 1980). In the announcement of the university's opening, Johnson explains the proposed instruction to be: SELF-FULFILLMENT THROUGH EDUCATION 10 . In the learned languages, and in the arts ofreasoning exactly, of writing correctly, and speaking eloquently; and in the arts of numbering and measuring, of surveying and navigation, of geography and history, of husbandry, commerce, and government, and in the knowledge of all nature in the heavens above us, and in the air, water, and earth around us, and the various kinds of meteors, stones, mines, and minerals, plants and animals, and everything useful for the comfort, the convenience and elegance of life, in the chief manufactures relating to any of these things; and finally to from the study of nature to the study of themselves . and everything that contributes to their true happiness, both here and hereafter. (as quoted in Mccaughey-Ross & Mccaughey, 1980, pp. 251-252, emphasis added) Changes at other universities followed: arithmetic became a requirement for college admission; mathematics became required in three of the four years of college instead of one; science equipment such as barometers and microscopes was imported; and readings by Locke, Newton, Copernicus and others were assigned readings (Spring, 2014). A graduate of baccalaureate programs in the 1 gth century was expected and assumed to be one who was balanced and engaged in all the facets of his intellect (Spring, 2014). However, this changed decades later as the demand for education rapidly increased (Spring, 2014). In the haste to respond to the demand for more and more universities, the quality of instruction was ignored (Spring, 2014 ). The proposals to exclude the classics, depth in mathematics and science, and reasoning, which had been rejected in the past, gained favor. The majority of causes were economic since limited content would result in the hiring of fewer faculty, who could then be assigned a maximum amount of courses. But appearances also played a role, as the time-to- SELF-FULFILLMENT THROUGH EDUCATION 11 graduation rate could be more efficient. Not only were instructional concerns ignored, the construction of universities was also poorly planned and poorly organized. The goal of education became simply to provide "every locality with a cheap . institution that would make it possible for the local boys who desired degrees to get them easily" (Hofstadter, 1955/1995, p. 214). In fact one historical researcher pointed out that Often when a college had a building, it had no students. If it had students, frequently it had no building. If it had either, then perhaps it had no money, perhaps no professors; if professors, then no president, if a president, then no professors. (Rudolph, 1962/1990, p. 4 7) Philosophies of education today are similar and with a similar cause. The narrowing of curricula in the early nineteenth century resulted from an increased demand of college attendance. Today there is again an expectation that all children should have the opportunity to attend institutions of higher education. There is also an idea of the "cheap institutions" quoted by Hofstadter (1955/1995) earlier; demands for grants, debt forgiveness (whether federal or through future employer), or other financial aid such as scholarships has been increasing rapidly (Cronin, 1986). Educational achievement is now narrowed to data that can be published and explicitly verbalized. There is little acceptance of alternative forms to demonstrate educational success (Burwood, 2006). It is ironic to learn that the very employers students hope to impress by their resumes, grades, and efficiency of scholastic achievement tend to say they value qualities of diverse and intellectually curious people (Hanson, 2014). The emphasis on test scores, economics, and career and technical readiness is at odds with the attributes employers seek when interviewing candidates for positions. Recognition of the intrinsic benefits of SELF-FULFILLMENT THROUGH EDUCATION 12 education seems to be superficial when accrediting agencies are not known to hold educational institutions accountable for the personal growth of their graduates even when it is explicitly written in the institution's mission statement or objectives (Hanson, 2014). When individuals and universities do cite these benefits they are mentioned only as support to the extrinsic benefits to society such as communicating in occupations, saving the government welfare money, and so forth (Times Education Supplement (TES), 2005). It is now the credential that matters most, not the education or the process (TES, 2005). In both secondary schools and within higher education, grades are inflated and content has been diluted to increase graduation rates with an inattention to student achievement or competence (Carter, 2007; Goos, Gannaway, & Hughes, 2011; Hanson, 2014). Promoting programs that provide only the content of subjects without the reasoning, application, and history of the material has caused some to ask, "What kind of 'graduate' [are] these courses producing?" (Smith, 2003, para. 11). The associated expectations and assumptions surrounding diplomas, certificates, and degrees is that they are symbols of sacrifice, dedication, enlightemnent, and application of traits such as perseverance, but "all too often the piece of paper is confused with the territory that it purports to describe" (Starr-Glass, 2002, p. 224). Therefore, such expectations and assumptions that have accompanied academic progress for hundreds of years are no longer a guaranteed result of educational achievement such as graduation. Personal Experiences in Education The statement, "Education holds a miraculous and transformative power," is an example of intrinsic benefits. It is also the title of a recent report on education (Adkins, 2012). What is interesting about this title is that the great majority of the report is spent SELF-FULFILLMENT THROUGH EDUCATION 13 overviewing the state of American education and its impact on economy, such as salaries and costs per pupil, and touting the monetary advantages of graduating from both college . and high school; the monetary disadvantages of not completing school, and other economic boons from education. Yet, the author, the executive director for the Council of State Governments, titles his work Education Holds a Miraculous and Transformative Power and concludes the piece with an unexpected redirection of thought: While the statistics are telling, for me, education has always been a very personal pursuit. I can still name each of my elementary school teachers . These educators . had a profound impact on my aspirations, my career and my enjoyment of life . I was blessed with dedicated teachers whose passion for learning helped kindle my own pursuit of knowledge . What a miraculous and trans.formative power education holds! (Adkins, 2012, p. 3, emphasis added) There is a natural question as to why an author would spend so much time discussing the extrinsic aspects of education and its role to produce economically viable citizens only to conclude with emotional recollections. It is because education can, and does for many people, provide means for personal growth to transform them into the very best versions of themselves independent of societal and personal affluence (Smith, 2003; TES, 2005). However, it is important to note that in spite of the heartfelt description of his own childhood experience in education, he states that he knows that his daughter is successful because of her test scores with no mention of any personal transformation (Adkins, 2012). Possibly nowhere else in education has this point of personal fulfillment and intrinsic benefits of education been advocated more than in the arts. It is well known that SELF-FULFILLMENT THROUGH EDUCATION 14 funding for such programs in public education has faced cutbacks providing another example of favoring extrinsic aspects of education. Of course, there have been many who fight for the arts to stay, but often these arguments approach the battle from the wrong angle (Koopman, 2005). The justification for the persistence of art curricula has been housed within the tenets that they enhance the traditionally respected subjects such as reading, math, and science, because that is the currency used for influencing law and policymakers. Even when these claims can be supported with research, they tend to be correlational; however, Koopman (2005) contends that justification in relation to math and sciences should not be required. When individuals are self-aware and have created stable identities, they are more likely to stay in college, improve weaknesses (Carter, 2007), and find satisfaction and happiness in the workplace over their lifetimes (Hanson, 2014). When education is free from the oppressive pressure of efficiency and task achievement, it can shape the understanding students have of themselves when they ask "Who am I?" (TES, 2005). Koopman (2005) asserts that the benefit of forming self-identity ought to be adequate to argue the benefits of arts in education and ought to be valued independently of practical and extrinsic educational goals. In a hierarchy of learning, changing as a person is placed at the top (Wood, 2015), yet this type oflearning remains undervalued. This has diminished opportunities for personal growth, which have become a secondary goal of education, if a goal at all. Sandra Smith's (2003) personal story may be helpful to explain the dual and contradictory claims that education is providing both practical and personal gains. Sandra was well aware that college education would prepare her for and provide better SELF-FULFILLMENT THROUGH EDUCATION 15 employment and economic stability. Sandra explained that though she did go to college (being a single-parent and working as a low-wage input clerk) with the hopes of improving her social and economic status, she also wanted to study something she loved, being English literature, "and maybe even to achieve personal transformation along the way" (Smith, para. 5). These expectations shaped her experience. Her university requirements included a breadth of courses before any specialized courses could be taken. Because of these courses, Sandra "discovered a new way for seeing [her]self' and has "never seen [the] world in quite the same way again" (Smith, para. 6). In her writing, Sandra reminisced about courses in sociology, geography, and cultural history. She shared specific content and its transfer to her life, thoughts, feelings, and philosophies. She learned how to develop and communicate ideas, to question the status quo, to gain an active frame of mind in addition to practical skills such as pdoritizing work and developing strategies for success in new situations. At her "traditional university a degree meant much more than the subject in which you majored" (Smith, para. 6). Of course she also learned linguistics, grammar, the history of the English language, and "how to write a whole lot better" (Smith, para. 7). In fact, she got everything she had sought. She did graduate in English, and loved her major, but of the internal changes mentioned in her writing, none of them were in direct relation to that major. Those changes resulted in experiences and learning that were outside of her initial focus; they came because the university requirements held to the historical roots that education has outcomes of educated, well-versed beings not simply graduates with degrees. Upon graduation, however, Sandra concluded that her degree in English would likely not lead to a position that would yield economic independence (Smith, 2003). With SELF-FULFILLMENT THROUGH EDUCATION 16 this concession, she returned to school with the aim of getting vocational training. She quickly found that the attributes which are claimed to be encouraged in schooling­discussion, questions, and creative thought-were not so welcome, instead favoring pre­constructed work skills. In spite of this she found the experience to be positive due to its learning opportunity. Her goal was different from the first; she was not in school to study something she loved or maybe to experience personal transformation. However, her perspective favoring learning as the goal increased her satisfaction and still allowed for personal growth. She did learn skills for the work place, except they were not fully adequate. In a sad irony, Sandra took her up-to-date skill set directly into the workplace only to find that they were not up to date (Smith, 2003). Instead she found that in today's workplaces "there is no time to find your feet or acquire specialist knowledge. You have to hit the ground running" (Smith, para. 10). Design of courses was formed wholly for the needs of business and industry. This relationship between higher education and industry no longer supports educated beings. Rather, it supports the production of what Hanson (2014) terms human capital, viewing students as the currency of American economics. Sandra's story, though, actually provides an example that even this goal of skills-based education is not being met. Sadly, this extrinsic model of education caused Sandra to doubt the value of personal growth and transformation in education. She wondered for a time if her first four years of college had been a waste, eventually concluding: . That it cannot be just about training for the workplace. There's probably something very wrong with a society that is driven by market forces to turn its back on millennia of knowledge and learning in favor of narrow vocational skills. SELF-FULFILLMENT THROUGH EDUCATION . I think that a workplace that has little room for arts/humanities graduates is missing something vital. (Smith, 2003, para. 12) 17 She was correct. Education does not need to be justified in terms of objective and practical measures. Even though not all parts of education are "necessary for subsistence, [they can] crucially . contribute to the fulfillment of one's life" (Koopman, 2005, p. 93). "The question, 'What is [education] good for?' should be answered by the response: '[It is] good for life.' Or, better still, '[It is] good for nothing. [It is] good life itself'" (Koopman, 2005, p. 96). The Role of Expectations The effects of expectations and perspectives on the perceived benefits of obtaining an education were briefly noted in Sandra's story, yet it is an important supporting idea when considering intrinsic benefits. Bruner (1966) has stated that people. are naturally curious with a desire to learn. This desire seems to be innate beginning with infants (Martinez, 2010). As individuals grow, this curiosity becomes more complex as various factors shape the motivations behind the will to learn. Bruner (1966) divides individuals' motivations as either competence-based or achievement-based. Tippen, Lafreniere, and Page (2012) divided motivation into similar divisions of grade-oriented and learning-oriented. Competence-based motivation serves to fulfill the basic need that humans have to use learning to exert control over a situation. This could be analogous to grade-oriented motivation, which leads to efficiency, and, in a way, control of one's educational experience. In contrast, achievement-based motivation does not allow satisfaction to occur due solely to evidence of skill or ability, which evidence could be analogous to a grade, but rather the actual application of that skill or ability. For example, SELF-FULFILLMENT THROUGH EDUCATION it would not be enough to get a grade; one must show how his or her ability to get the grade affected his growth. 18 Achievement-based motivation requires greater self-awareness or metacognition (Tippen et al., 2012) Learning-oriented students were more likely to have a high level of conscientiousness in addition to the characteristics discussed as desirable by employers: self-discipline, independence, intellectual curiosity, creativity, and an openness to experience new opportunities (Tippen et al., 2012). Students who were motivated by learning were also seen to self-impose high academic expectations. The opposite was found for grade-oriented students who displayed conforming and uncreative approaches to learning. Interestingly, neuroticism was highly correlated with grade-oriented students. This may relate to the controlling component of Bruner's competence-based motivation since pressure to control the outcome of grades creates stress when the success, in this case the grade, will be determined by the teacher or professor. Even though this knowledge about motivation has been communicated, a focus on objective and business­ready education persists. As such, there is pressure upon educators to decrease the standard required in order appease those students who refuse to use learning as motivation. Otherwise, such students would perceive their professors as unfair, provide them with poor evaluations, which may directly affect their positions (Goos et al., 2011). As the environment where "students are consumers and grades the currency exchanged for measures of success" (Goos et al, 2011, p. 95) continues to grow, competency-based motivation is encouraged over achievement-based motivation and grade-oriented motivation is encouraged over learning-oriented motivation. For example, in assessing a skill, a teacher may simply accept an explanation or description of what SELF-FULFILLMENT THROUGH EDUCATION 19 must be done, grade-oriented and competency-based, rather than requiring the student to show understanding through action or the creation of a product, learning-oriented or achievement-based. There may be some who contend that the students may already have a grade-orientation when they enroll in college. However, it has been shown that as students spent more time on campus and in classroom settings during their first year of college, they became more work-avoidant (low effort) and grade-oriented (Kowalski, 2007). This can cause educators and students to lose faith in the caliber of the education provided (Carter, 2007; Hanson, 2014; Smith, 2003). Bandura proposed a different idea termed self-efficacy. This is a person's belief that he or she is capable of doing something regardless of his or her actual ability. Bandura (1977) describes four different ways that an individual's self-efficacy can be positively affected: mastery, through repeated success in an experience that required effort or perseverance; vicarious experience, observing others' success and believing "I can do the same"; social persuasion, when others praise and encourage actions voicing their belief of the individual's ability to succeed; and lastly, emotional and physiological states, the effects of a person's physical and mental health, may also alter ones perceptions of ability. I will use Krista's story to illustrate some of these ideas. Krista did not complete high school in spite of loving school and her teachers (Lebrun, 2013). However, for reasons unstated she did not complete high school; she did not finish ninth grade. She did her best to find work in the mall or at restaurants. At one point she shook blueberry bushes as a harvester, which apparently paid a decent wage. Despite the bush-shaking income, life was hard and she was tired. She was tired physically and she was tired of looks and judgments. "Determined to prove to people that SELF-FULFILLMENT THROUGH EDUCATION 20 [she] was more than a blueberry-shaker or a hamburger flipper" (Lebrun, 2013, para. 4) she decided to get her GED. Krista had an expectation that school could change her and improve her life. Just as self-efficacy can be positively influenced, it can also be negatively influenced. Being viewed "with pity or disgust, as if you are worse than the gum stuck to the bottom of [a] shoe" (Lebrun, para. 4) is an example of how self-efficacy can be diminished. This being her experience, Krista began her journey with feelings of uncertainty. This changed through a mentor at the community college she attended. Through her encouragement, Krista earned her GED. In contrast to the negative influences of society, this mentor had "looked at [her] as though [she were] somebody . [and] made her feel like [she] could do anything" (Lebrun, para. 5). This is an example of how social persuasion can increase self-efficacy. Upon completion of her GED, Krista displayed the influence of Bandura' s mastery experience describing her sense of identity and rise in society. Upon reception of her GED, "just like that, [she] was somebody . [she] could do anything" (Lebrun, para. 6-7). Education has that power. It has the power to shape a person's identity and a person's self-image. Krista's example does not end with a GED, however. With new confidence in academic success, stemming from mastery of previous educational success, she returned to community college. Her expectations were unclear, but not undefined: "I had no clue what I wanted to be or what I wanted to do, but I knew I wanted a college diploma to hang next to my GED" (Lebrun, 2013, para. 7). Krista was not operating under an expectation that college would provide her a skill set and a myriad of knowledge to recall. She was not returning to school with the needs of industry in mind. She returned to get what a college diploma is purported to represent-a changed person. Similar to SELF-FULFILLMENT THROUGH EDUCATION 21 Sandra's experience, Krista took courses in multiple areas leading to an associate's degree. Upon graduation she realized that she loved learning. It could be said that Krista was a learning-oriented student. She graduated with a bachelor degree in education, then a master's. With a little social persuasion from the dean of her university she finally earned a Ph.D. She started at a community college in Florida; now she teaches at a community college in Florida, yes, the same one. "I not only got my start at a community college. I got my future" (Lebrun, para. 13). Self-efficacy for Educators Krista's story is insightful and exemplary of the way education can shape a person's personal growth and sense of fulfillment. The GED to PhD experience is not common, but the impact of education is. Self-efficacy for teachers has traditionally been related to teachers' belief that they will be able to elicit desired outcomes from their students (Williams, 2009). That is the traditional meaning of education-the classroom, the students. Interviews with practicing teachers revealed a common theme. Teachers' self-efficacy is most positively affected not through student achievement from their instruction, but rather through personal interactions with their students and the faculty (Hargreaves & Preece, 2014). The literature rarely represents teachers as individuals separate from their professional roles. In review of the research regarding teachers' emotions, Gargante, Monereo, & Meneses (2013) found that " . Teachers' emotions are generated and applied only to specific objectives, such as in their preparation and professional development, in process of educational changes, in teaching situations, or in teachers' professional lives . Although teachers' emotions are clearly identified and labelled . there are few SELF-FULFILLMENT THROUGH EDUCATION 22 classifications to sort [them] into relevant and useful categories in education . Emotions are [mostly in] only two categories, positive and negative emotions. (p. 3) As established earlier in this paper, attending school is a personal and can also be an emotional experience. For teachers in New Zealand who returned to school to update their credentials both were true (Williams, 2009). Over two hundred teachers entering a university program to upgrade teaching credentials participated in a survey examining both personal and professional self-efficacy. Over half of the participants had more than twenty years of teaching experience. Unlike the United States and most of Europe, New Zealand has traditionally only required a certificate program for education, not a baccalaureate degree. Only recently, at the very end of the twentieth century was a degree required. Though it was not a requirement for practicing teachers, many went back to college to attain the degree, which explains the large sample size. Partial credit toward the upgrade, which amounted to approximately two thirds, was awarded to those teachers for the education attained in their initial certification along with work experience. Most of the teachers stated they experienced doubts of success, discomfort or intimidation at the beginning of the program, not only because of the program but also because of the newly-graduated teachers who already had a degree (Williams, 2009). As the program progressed the experienced teachers realized they could be successful. These mastery-experiences positively influenced their self-efficacy. At the end of the program self-efficacy had improved dramatically in both confidence personally and confidence professionally. Closing interviews did not reveal many comments about confidence in their ability to teach. However, "several interviewees spoke of becoming 'a different SELF-FULFILLMENT THROUGH EDUCATION person', having 'an extra spring in my step' . or 'walking through the world with a head held high'" (Williams, 2009, p. 607). One specific teacher was quoted as saying: 23 I always thought I was . quite good in the classroom but academically average . . . I was stunned every time I opened a paper and there was an A . Coming here and doing those papers made me realize . I actually can. I actually have a good academic brain and what a shame it's taken me until my 40s to find out. (p. 607) Through the process of upgrading their credentials, the teachers in New Zealand showed that it is not just the teacher who gained greater self-efficacy, but also the person. Far too often the personal is taken out of educational research forgetting that these experiences have power. Education is not an isolated, sterile environment in which humans exist for the first twenty-five or so years of life. That is why education has such broad implications for personal growth. Education is a process of becoming a new person. Starr-Glass (2002) explained that the woman in his research "is a real person, not just a straw-woman set up for the sake of argument or rhetoric" (p. 221 ). We are all real people. We are not numbers or imaginary visages. We are real and have real emotions. Education has the potential to provide a place to experience them as a means for the growth of self and identity. "A good degree opens the world" (Elmes, 2015, para. 11). Why Narratives Are Valid in Educational Research Education is a part of life. In the United States, this statement more than likely elicits a visualization of a schoolhouse with classrooms filled with desks and tables. This common view of education is provided, shaped, and determined by discourse (Foucault, 1972). Discourse, in qualitative terms, is overarching ideas and frameworks within which SELF-FULFILLMENT THROUGH EDUCATION 24 individual experiences occur. Narratives are the experiences themselves. It is within this relationship that narratives are subjected to the power of the discourse to frame and shape realized experiences. Whether speaking of formal or informal education, learning is a natural part of one's life experience. Learning is believed to occur through a sequence and collection of experiences. "To live is to live in time, from moment to moment, from episode to episode" (Koopman, 2005, p. 93). Learning is a process over time, which varies among individuals. Because education and learning are of an experiential nature, it makes sense to study education in terms of discourse and narratives (Clandinin & Co1melly, 2000). There is no way for an individual to share a story without using narrative. Focuses in U.S. education have shifted more and more toward measuring academic achievement based on statistics and what students know rather than what they become (Hanson, 2014). Narratives have been useful in analyzing language and linguistics (Althusser, 1970/1971; Sartre, 1988) and ethical, moral decisions (McCarthy, 2003). These historical and traditional uses of narrative research will not be examined here. Instead, the more recent application of narrative research in regards to identity and self-fulfillment will be examined. A study of nurses specializing in the emergency department (ED) of hospitals examined certain personality characteristics in relationship to the nurses' practices when treating geriatric patients presenting with cognitive impairment and pain; this sample population is notable as it presents complex needs (Fry, MacGregor, Hyland, Payne, & Chenoweth, 2015). The results support the claim that learning and self-analysis are positively assessed and improved through use of narratives. In the case of these nurses, SELF-FULFILLMENT THROUGH EDUCATION who are in a non-traditional, but still educational environment, it was concluded "confidence and self-efficacy was [sic] developed through the experience of nursing praxis . communication, and interrelationship with patients and caregivers and the wider social and physical environment within the ED" (p. 1627). The results also included nurses' comments during focus groups, which provided insight to the changes that occur over time, context, and experience. It is possible that a person's narrative, or story, can be shared and interpreted differently at one time or in one context in one narrative, but then change in another narrative (Georgakopoulou, 2013). 25 The discourse of nursing praxis did not change resulting in new nursing practices, but rather time and context changed nurses' narratives of self and of nursing praxis, which may no longer fit within discursive nursing practices. It is through the sharing of narratives that the power to employ a dynamic relationship between a person's past self and a person's current self through reflexivity is allowed. Narratives can continue to be defined and interpreted in different ways through time and context. It is because of this that students use narratives to create, develop, and alter their identities as they "think, talk, and tell stories about who [they] are, where [they] have been, and what [they] have done" (Hanson, 2014, para. 7). Engaging in meta-narrative may reveal conflicts between accepted discursive understandings and an individual's narrative. This can be specifically useful to resolve ideas about the ability to be different from and yet the same as others; to maintain a self-view of constancy over time (even a lifetime); and one's place in the world-"Am I acting on the world, or is the world acting on me?" (Bamberg, 2010). In the context of this paper, "Am I constructing my experience(s) in education and therefore SELF-FULFILLMENT THROUGH EDUCATION myself, or is my place in education determined outside of myself?" Bamberg terms this as the "two directions of fit." 26 Because narratives shape a person's identity and discourse shapes narratives, it makes sense that a study and analysis of an individual's narratives ought to be used to understand what education is actually accomplishing in regards to both narratives and educational discourse. This is to say that narratives have inherent power to provide meaningful information about identity and personal growth, particularly meta-narratives. However, this power is constantly ignored in favor of the informative powers of discourse. Koopman (2005) states that "the concept of fulfillment indicates that our experience . need not be that of an external power [such as discourse] to which we are exposed. It suggests how we might optimally realize our temporal existence" (p. 93) through sharing and experiencing narratives to inform discursive traditions and see beyond them. A student's self-view is not objective and is not stagnant. It is inextricably coru1ected to all things he experiences, thinks, and feels. Thus, it follows that education and learning become part of a student's identity, who he is, while also becoming part of his past (Hanson, 2014). It follows, then, that there is information regarding education and learning that can only be recovered and presented through narratives. This information can only be useful when gleaned from authentic, personal narratives. This research, for instance, is based on my personal narrative. As such, I have chosen to write using first-person voice. The discourse of academic writing is well illustrated by Nash (2004) as he explains his cause to liberate academic writing: The denial of the value of the selfs stories in an academic setting is born in the command all of us have heard in school at some time: never use the 'I' in formal SELF-FULFILLMENT THROUGH EDUCATION writing. The 'I', we have been told, is incapable of discovering and dispensing wisdom without the support of the 'them', the certified experts. (p. 54) 27 Using made-up, rhetorical examples does not allow for a discursive analysis, as those will naturally conform to the discourse (Georakopoulou, 2013). However, Bamberg (2010) has indicated that an individual considering hypothetical situations for himself, such as "what ifl had made [this choice]?", may be a safer and more reliable way to explore one's self-identity with greater clarity. This is true because meta-narratives have the ability to consider deviations from or discrepancies in the discourse. There are really two parts to this idea: the ability to view one's possible selves based on hypothetical decisions in the past; and the ability to view one's possible selves in the future based on decisions currently being made. This latter part is quite relevant to this paper as a student's perception of academic achievement is shaped by discourse. Relating back to Bamberg's "two directions of fit" would raise the question as to how a student views himself in regards to education. Is it education to student or student to education? It is known that narratives are not fixed (Bamberg, 2010). One reason is that they are shared for a variety of reasons, which alters what is determined as relevant to be shared. Some examples include trying to get out of an undesirable consequence, consoling another, and teaching or sharing one's understanding with others. Again the dynamic nature of narratives is seen as a person interprets and re-interprets his life at different times. Comparing such narratives can show themes (sameness over time) in a person's life, while also showing changes. Narrative research is of particular importance when viewed in light of the latter as changes in self-identity or life-interpretation can often be unexpected and may not otherwise be noticed as discourse limits what can be SELF-FULFILLMENT THROUGH EDUCATION 28 shared and what will be seen (Dyson & Genishi, 1994). Narrowing the experience of education to charts and graphs of some such variable like graduation rates or time spent in a library does not represent what is actually occurring in a student's life. "Students use narratives to build and maintain a sense of who they are" (Hanson, 2014, para. 23). Considering the narrative nature of a student's education, it only makes sense to incorporate narratives and discourse into the field of educational research. SELF-FULFILLMENT THROUGH EDUCATION 29 PURPOSE The historical timeline of American education has seen changes from narrow religious curriculum, to broad learner-focused curriculum, to today's narrow business-driven curriculum. The current curriculum marginalizes intrinsic benefits of education limiting opportunities for personal development, the formation of self-identity, and new perspectives on life and the world. To promote the self-fulfillment and satisfaction individuals will have in both their personal and professional lives, intrinsic benefits of education must again be valued in their own right not secondarily to extrinsic benefits. The current practice, which devalues the personal components of education, limits and ignores the potential power that individual narratives have to inform discursive practices and beliefs. When the sharing of narratives is consistently censored, prevented, or otherwise limited, unknown and unexpected truths will remain undiscovered. The purpose of this project was to offer a place for me to examine my life: beliefs, philosophies, feelings, self-esteem/self-efficacy, and identity. I am the purpose of this project. I can truly say, "It is all about me." My journey through life is not only different, as all journeys are, but very unique and not very happy. I entered the M.Ed. program at Weber State University with a desire to change. I wanted to find love and meaning in my personal life; I wanted to be happy. The purpose of this project was to reach a place where I could overcome feelings of shame, guilt, and regret as I looked back on the choices I had made, specifically in regards to my education. It is about me, and in a way it is me. I do hope that it will resonate with and aid others. I hope it will build camaraderie and unity among other teachers, but ultimately, the purpose of this project was just as the title says: self-fulfillment through education. SELF-FULFILLMENT THROUGH EDUCATION 30 METHOD Educational discourse stresses the quantifiable and utilitarian aspects of education. This has led to an ignorance regarding the potential for education to provide a platform for individual growth and the lived experience of students. This driving force of education has had direct, negative effects on my life leading to confusion, unhappiness, and eventually resentment toward educational praxis. Because the motive of this project was to sort through my own personal concerns, narrative research was utilized. There have been some persisting concerns about the use of narratives as a methodology in educational research. These are addressed in the previous section titled "Why narratives are valid in educational research" and partly in the literature review. Unaddressed in those sections are concerns regarding personal narrative. Since it has already been established that each individual is shaped by discourse, the validity of findings can be questioned. Operating under the basis that subjectivity has power and provides benefits to educational research, this method is appropriate for use. Instruments Narrative research, by its definition, is based in storytelling. The story then becomes the primary artifact for analysis. It was imperative, therefore, that my story was told. This was accomplished through a written reflection of my educational experiences using a technique known as stream of consciousness (James, 1890). The idea is that thoughts cannot be viewed as isolated or chopped apart; they are always flowing-like a stream. The use of stream of consciousness shows this interior monologue through writing. Structure and grammar are abandoned to allow for an exploration of associated thoughts. In a colloquial sense, it allows, and possibly encourages, the storyteller to go SELF-FULFILLMENT THROUGH EDUCATION 31 off on tangents. Once finished this narrative was not reviewed by me until months later when I coded the data, which allowed for greater objectivity on my analysis. My written narrative provided the bulk of data. In addition, ten other reflective artifacts were used for analysis. These were written as requirements for courses taken in the M.Ed. program. It is important to note that they were not written with the intent to be used or analyzed in any project, which provides greater objectivity of the data. Of the ten, eight artifacts came from an educational psychology course. The professor required her students to design and propose assignments that would be used to assess his or her competence of the material presented in each chapter of the text. In a research methods course in the prior semester, I was first exposed to narrative research during a routine search of literature for an assignment. I initially questioned the validity of the article for publication, but after reading it felt a powerful connection and considered employing it in my own project. Entering the educational psychology course with that consideration, I felt it may be useful to practice writing narrative pieces. For each chapter in our textbook I wrote a reflection of when I felt or identified with the psychological theories presented whether professionally as a teacher, personally as a student, or as an individual. The other two artifacts came from an independent studies course in which I read literary classics, and the other from a curriculum and assessment course. Procedures· NVivo software was used to code the data. This software allows for electronic coding and sorting of written data into categories, including cross-referencing. The narrative and reflective pieces used were uploaded into the software. As I read over the SELF-FULFILLMENT THROUGH EDUCATION 32 sources I created categories and assigned sections of texts to a category. All categories were developed after the coding process began; there were no pre-defined categories. Any length of text could be selected and assigned to one or more categories. Through the use ofNVivo, all original sources remained intact while new pages were created-one for each category-which contained the references from all sources for that category in one place. It was also possible to delete references from within a category, move a reference into a different category, or to keep a reference in that category and add it to a different one at the same time. In other words, coding could be done from within the original source itself or from within a category page. Narrative research allows themes to appear without predefined categories. This avoids the forcing of references into specific categories, which provides greater validity to and confidence in the conclusions. Although the initial coding did not have predefined categories, research questions had been generated months prior. These questions were not used to create categories or guide the coding process. I developed three research questions regarding how the timing of my master's degree, my mental illness, and motivation affected my educational narrative respectively. These questions in themselves would threaten the claim of objectivity of the coding; however, I actually misplaced and forgot these research questions. I was troubled about losing my research questions; but it turned out to be an unintended positive means to improve the strength of my claims. It was under this condition that I coded the original sources without influence from the three research questions: Why were my goals for my education different during my master's degree than those in my public school and undergraduate degree? What SELF-FULFILLMENT THROUGH EDUCATION 33 influence has my mental illness had on my educational experience? How does motivation affect educational experience? When I was writing the narrative piece, which provided the core of data for this project, I felt anxious and an unwillingness to explicitly state anything about mental illness. In fact, at times, I would reword, rephrase, or entirely remove sections of the narrative as I wrote it. I knew it was an integral part of my experience, but also felt as though it should not be present in the writing. As a result, very few references to my illness survived the written telling of my story. Once I began developing research questions, I felt guilty that I was not as forthcoming about that part of the story. Dr. Mower told me that it would be fine and still useful because it might be able to strengthen my case that the discourse prevents the honest expression of my narrative. I felt that I, again, had prevented my project from showing what I believed to be a very impactful part of my narrative. First, I diminished and limited the inclusion of mental illness in my written narrative, and then I forgot to include it in my coding. It was discouraging. Dr. Mower again thought it was just fine and said the bit about the discourse battle. The pep talk was not effective and I remained saddened. This experience will be of importance in the findings section. I was disappointed and honestly felt that my project had been compromised in some way; yet, I continued. As aforementioned, normally in narrative research one would decide which categories to use for continued analysis and allow overarching themes to appear. However, since I had specific research questions, this traditional methodology was adjusted. After identifying which of the many categories ought to be used for further analysis, I created three new categories, one for each of my research questions: Master's, SELF-FULFILLMENT THROUGH EDUCATION 34 Motivation, and Mental Illness (see Figure 1). I reviewed the coded data within each of the original categories and then performed a secondary coding of the data into one (or more) of the three research questions. Any references that did not fit within those three categories were abandoned. I printed the coded data within the three research questions and then performed a tertiary coding. Just as the first coding process, I allowed categories to appear without predetermined ending points. This coding was done by hand. Figure 1. Coding data for final analysis. This figure shows the interactions of the three research questions in data analysis. Only categories that fell within the overlapping area of the three research questions were considered for final analysis. Four categories remained for final analysis: Self-worth and Self-Esteem; Authenticity and Freedom; Regret; and Change and Redemption. It is worth noting that the references within these four categories remained in the data pool after three separate coding procedures. Unlike during the original and secondary coding, the emotional influence and the overall feeling of the references were added to the criteria. Therefore, themes rather than categories will be used to refer to these four groupings. References that were accepted for final analysis were also reviewed as to whether they showed examples of the discourse or a counter-narrative, meaning that my experience opposed the discursive claim. SELF-FULFILLMENT THROUGH EDUCATION 35 FINDINGS Discourse is an idea that has developed an identity. It has power and influence over an individual, a group, or even an entire society or culture. Discourse shapes the experiences of individuals. It is an invisible hand that directs actions, thoughts, words, and beliefs. The personal stories and lived experiences are narratives. The discursive view is that narratives are fiction in themselves, that there is no individuality. Discourse makes the rules and people unknowingly obey. It is this reason that my final analysis includes this section in addition to the research questions. This research brings into the light the reality that what the discourse claims to be may not be at all. In fact the actual realities which are lived and felt every day might be completely the opposite. Though I set out to reveal the discourse and its oppression on narratives, I found that narratives may also perpetuate the discourse not only through conformity but also by agreement. My story illustrates all three of these situations: countering against, conforming to, and agreeing with the discourse. The Four Major Themes Four major themes emerged while looking within the overlapping area of the three research questions. These were: Self-worth and Self-Esteem; Authenticity and Freedom; Regret; and Change and Redemption (see Figure 2). SELF-FULFILLMENT THROUGH EDUCATION 36 Figure 2. Four themes emerged from the overlapping area of the three research questions. The arrows show the interconnectedness of all four. One theme included references about self-worth and self-esteem. Positive references such as "I feel more empowered," were coded together alongside any negative references such as "I did not deserve to have fun." The second theme presented many different feelings that have in common living with authenticity. Although the term authenticity was never mentioned in the data, I often refer to the "real-me." Other references in this theme share my desire "to be free from it all," and resolving feelings of instability. The third of the four themes was regret. Regret was also one of the original categories during the first-order coding of the data. The final theme focused on change and redemption. References included thoughts about change when I wrote," . education has the power to change people . it could change me," as well as references to applicable changes as in my world views or my motivation behind my actions. All four themes were closely intertwined. This finding was not surprising considering this was a single, personal narrative. More than being intertwined the first SELF-FULFILLMENT THROUGH EDUCATION 37 two themes were more akin to a pair. The best term for the relationship is mutually inclusive. The categories are distinctly different but necessarily interactive. I explain this term as analogous to the relationship between twins. Each has his own name, personality, habits, friends, and so on, yet always the relationship with his twin is apparent and powerful. Certainly what one twin does affects and causes changes to the other, but often both operate separately while never operating independently. In the good, in the bad, in the confusing, in the times which would otherwise fracture a relationship forever, twins are together. So also were my feelings of self-worth and my feelings about emotional stability, authenticity, and self-entrapment. The remaining two themes were also closely related and in a similar way. Contrastingly, the relationship between change and redemption and regret was more similar to cause-effect and correlation. More often than with the other pairs, references from these two themes were often found without the other nearby. However, this quote may illustrate how regret can act as an impetus for change: "I want to show the world that I can take all of those regrets and the guilt and the shame and remedy them by living by a different pattern," whereas these quotes show how change can expunge regret: "My master's degree is all about redemption." "It will give me my life and my joy back." Self-worth and Self-esteem: Authenticity and Freedom Living with authenticity, I found, brought relief. My writings mention more than once that I believe that education had the power to change individuals, and I knew that I would need to put myself in a position to take advantage of that. The data showed that I lived with a lot of shame because I was not willing to take that risk. "I could not force myself to be the best version of myself. I held myself back . and I was unhappy and SELF-FULFILLMENT THROUGH EDUCATION 38 unfulfilled." Of the many, many other entries that portray this, the feeling is most appropriately captured in a quote from Great Expectations (Dickens, 1860/1979): "In a word, I was too cowardly to do what I knew to be right, as I had been too cowardly to avoid doing what I knew to be wrong." This trend began in my k-12 experiences. As it continued, "I became more aware of the conflict between my values of growing and . [my] actions." In fact, I received "my bachelor's degree with a lot of regret and disappointment." My master's experience was different because I was willing to be authentic. I decided that I could not sacrifice.myself any longer. This relief is shown as "I am so very proud of myself. I am proud that I am doing it [meaning making education about my personal needs for once,] and I am proud that I am doing it now-earlier than later." As part of my master's program I enrolled in an individual study course. I elected to read classic literature. In part, the motivation of this was to overcome the fear that someone would one day discover, that as smart and educated as I was, I was not well read. I had not had the opportunity in school to read these books, and I had not yet taken it upon myself to procure them from the library or bookstore. These readings yielded far more than overcoming the embarrassment from the deception about not reading a few famous books. In these books I found myself and my identity. "I understand myself more because of this course," I wrote in my final reflection. One book was particularly affecting. A young, innocent man posing for his portrait was introduced in the opening chapter of The Picture of Dorian Gray (Wilde, 2011 ). As Mr. Gray experienced the world, he behaved in dishonest, lustful, and other undesirable manners. Through some magic, never fully explained in the book, the manifestations of these choices never SELF-FULFILLMENT THROUGH EDUCATION 39 showed on his face but rather on his portrait. Likewise he did not age rather his agedness appeared on his portrait. Thus he was able to maintain the appearances of a good, scrupulous man while living quite oppositely. I considered the similarities to my own life: "I feel that I misrepresented myself;"" . No one knew me. Not even my family. I could not share myself with them (referring to anyone, not just my family.)" Reading the book felt like a confession-as ifthe author of the book knew my story. It brought relief, though nothing had changed. I viewed Dorian Gray as myself in fictional form and the portrait as a representation of my soul. Others saw my accomplishments. I saw "a fraud and a man who cut the corners of his education." This book strengthened my resolve for authenticity in my education. "I do not want to look at my portrait and find it ugly and dirty and unbearable to look upon, while I appear so youthful and enviable." Instead of hiding my portrait away in the attic and behind locked doors, as Mr.· Gray did, I found that I was "as open as possible" which led to "a greater connection to humanity." Regret Many references of regret were accompanied by guilt. This was not surprising and those references, though applicable here, were better placed in the first theme of self­worth and self-esteem. What was surprising were the feelings of loss which also accompanied regret. Loss of enjoyment was one common regret, which appeared in the very opening line of my written story: "My biggest regret of my college career was that I never enjoyed it." In another reminiscing thought: "I wish I would have done more in my college career that involved . enjoyment." Yet another: "I wish I would have slowed down and enjoyed youth . "In addition to loss of enjoyment was the loss of self-improvement. This regret often came because "I held myself back." Others were formed SELF-FULFILLMENT THROUGH EDUCATION 40 while "I was frozen in fear," or because "I could do only those things in which success seemed inevitable . " I missed an opportunity to study red pandas in China. "I really wanted to go and it felt right. I had the money," but I did not go. Many of these regrets were due to social pressures. The judgement and approval of others was a deciding factor as to what I would do. "One reason . I never felt fulfilled is because I was accomplishing things to impress and fill up others buckets, not to fill up my own." One of the most interesting issues of my regrets was that I felt I had no power to change them. The feelings of loss expressed with regret came with a sense of permanence. There was a forever loss. In many ways and in various amounts of words, I expressed there are things "I will never get back." I also found that regrets were persistent. With each new regret, the "burden of [my] mistakes" would grow larger. In fact, "mistakes and regrets pile[ed] on [my] body simultaneously." Regrets, it seemed, could be created, but never destroyed. Change and Redemption I was constantly "wait[ing] in fear and hope both to be found out as a fraud . "I convinced myself that if someone were to call me out I would be forced to change. My high school counselor did just that. "I realized that she knew how I was not living up to my greatness and . gave partial effort for appearance only. It was a powerful moment in my life, but one that still did not allow me to change." I think the most interesting finding about change was that there was so little of it for so long. The second theme about authenticity and freedom presented many desires for change. Thus, motivation for change was always present, yet change did not occur. I later wrote about a requested substitution of course requirements in my bachelor's program. Again, the data showed that I was not SELF-FULFILLMENT THROUGH EDUCATION 41 completely open to embracing change. "Part of me hoped that [my advisor] would deny the request, but part of me was ready to fight her if she did." One of the premises within the literature review focused on the shift education has taken in focusing on data and grades, not the student. In my mind, this was the new discourse on education. I would call this the discourse of educational prestige. It was my belief that the discourse of educational prestige is what prevented change and growth. I believed this was the oppressive force, which had prevented my self-fulfillment. There was a great power and a sense of defiance when I wrote that I applied to the master's program "to find myself personally, not professionally." I felt I was proving something to the world when I wrote in bitterness, "This time it is about me." I found out that the discourse of education still maintained a focus on the students' best interests. Through analysis of the data, I learned that the discourse of educational prestige was not a discourse, and it already had a name. Its name was mental illness. For me it came in the fonn of bi-polar and social anxiety disorders. One common finding about change was that I refused "to deviate from the path that I had planned earlier." Once I made a plan, I felt obliged to see that plan true to the end, even after it was clear that it was a bad plan. Mental illness was the invisible force, which silently shaped my narrative to oppose and resist change. Thus, when opportunities came to improve or change, I would not take them. "I felt that I did not deserve [to change] because I had made a mistake in not planning for those opportunities." This was a dominating thought. This was what held me back. It was this logic which made regret permanent. My narrative became a collection of unhappy experiences though the influence of mental illness, not the discourse. Despite that reality, I did change. I did make "it about me." I did "make a difference. A difference SELF-FULFILLMENT THROUGH EDUCATION 42 for me." All of those changes happened, but they did not happen because I overcame the discourse. The reason that my master's experience yielded more rewarding outcomes is not because I was more aware and more empowered to fight the discourse, but rather that I was more aware and more empowered to fight my mental illness. Before my master's degree I viewed education as a means to gain social approval and self-worth, which caused me to take classes and participate in extra-curricular activities "that would be impressive and [make] people love me." This is apparent in the two examples with the high school counselor and college advisor. Contrastingly, I entered the master's program believing that it "could help me deal with my emotional insecurities and other personal chaos." Directly stating my need for emotional support is what made this time around different. "I am here to be healed," I wrote. This does agree with the discourse. Education is power. This theme is also about redemption. I found in the end that redemption is not what was there. Even though, "My master's degree is all about redemption." When I imagined this moment in my story, I wrote, "I will see my own portrait of a man redeemed of errors and a man regained of his confidence and self-worth." I do not think that redemption has taken place. The words speak of redemption, but instead I found healing and forgiveness. "I just want to be at peace," I said. "I want to feel stable." The data showed those wishes were granted. The discourse would claim that these changes in my self-worth, self-esteem, and self-acceptance were socially constructed, that there was no individual force from my narrative, but I know it is different. I felt the battle against the discourse as I pushed SELF-FULFILLMENT THROUGH EDUCATION 43 myself to find a place in the world and in the teaching profession with mental illness. I felt the pressure of the discourse every time I added a bit more of myself to the project. The discourse does influence my life, but it is not the only power that exists in my life. I have my own power to fight the discourse in the times when my experiences no longer agree with the discourse. Conformity is not guaranteed. I do have a voice, and that's what this is. This is my narrative. It is I. Conclusions I found that discourse is not inherently evil. In fact, narratives may very well agree with discourse more often than they do not. Contradicting my expectations, the data did not support that discourse was the oppressive enemy I had villainized it to be at the commencement of this project, or at least not to the severity I assumed. I found, rather, that it was the mental illness that shaped and oppressed my narrative. However, though the discourse did not oppress my narrative directly, it hid from view my mental illness, which prevented me from growth. I was unable to face my mental illness because I was not fully aware of where or what it was. It is in this way that, for me, the discourse was oppressive and was an enemy. One clear example of the role mental illness played in my narrative comes from the paired themes of self-worth and authenticity. In that section I quoted the disappointment and shame that came with the reception of my bachelor's degree. The discursive practices regarding graduation are celebrating, rejoicing, and congratulating. Clearly my experience countered that discourse. I assumed that my nanative was countering that discourse. Reviewing the data I found a quote about how I would feel upon reception of my master's degree: "The acceptance of my degree will in a way be an acceptance of myself." Here, my narrative agreed with the discourse. In light SELF-FULFILLMENT THROUGH EDUCATION 44 of these contradictory experiences, I conclude that it was my mental illness that countered the discourse. Another example was shared under regret. It was the missed opportunity to study abroad in China. I regret not going because it would have been an awesome and rewarding experience, "but in my mind I did not have the time." "I tried to convince myself that I should go and get the experience but every time I thought about taking the trip I felt overwhelmed with all the pressure to get my degree as soon as possible." The discourse on education supports unique, personal, and expansive experiences. In other words, the discourse supported the trip. It was my mental illness that pressured me into living a narrative without a trip to China. Mental illness expects conformity. It shapes narratives and counters discourse. The reason I did not see mental illness in each of these examples is because mental illness has no place within the discourse. In some professions, mental illness is acceptable and even expected. These are often the arts. This is not the case in teaching; even art teachers are held to a different standard when it comes to mental illness than their non-teaching counterparts. I have written that it is the mental illness which counters the discourse. That mental illness is part of me. Mental illness and my narrative are linked. In that way, my narrative does counter the discourse. Because the discourse said mental illness in educators cannot exist, it was difficult to distinguish between the influences of the discourse and the influences of my mental illness. It was difficult for me to find my place in this profession. I knew that I had a mental illness and I knew that I wanted to be the stable, helpful, competent teacher that the discourse advertised teachers to be. I wanted the discourse. I agreed with the discourse. However, I also had a mental SELF-FULFILLMENT THROUGH EDUCATION 45 illness, which meant I could not fully embrace the discourse. This conflict was confusing for me as a student and later as a teacher. It caused me to feel "uneasy and [lack] confidence in myself . for being unable to decide within which arena I belonged." The discourse celebrates differences and individuality. I felt that mental illness was too diverse for celebration: " . Being different and unique is not easy," I explained, "This is especially true when it comes to intellect. It is extremely isolating." There was no room for mental illness, so there was no room for me-or for teachers like me, I suppose. With all of the findings about the oppression of mental illness, I return to the final theme of redemption. Redemption is about being saved. I found there was nothing from which I needed to be saved. The discourse informs us that mental illness is to be hidden and controlled. I believe this discursive influence caused me to feel that I needed redemption from my mental illness. The discourse was wrong. I still feel that there is a necessary battle with my mental illness, yet I also found that the acceptance of my mental illness opened the doors that led to self-fulfillment. Mental illness is not a sin, which requires redemption. Had I continued to hide my mental illness, I would not have gained access to the good in education-the good of the discourse. I now have far fewer regrets, and none that haunt me, because I ensured that I received both satisfaction and growth in my master's program. I found that enjoying life is not regrettable. I found that self­improvement is not regrettable. In the final analysis, as I looked upon my po1irait, I did not find a man redeemed of his errors, but I did find a man regained of his confidence and self-worth. Whether fighting or embracing my mental illness, the data showed that it is only when I accept its existence that I feel at peace. Itis an authentic way to live. I found that being the best is not as good as being the best me. SELF-FULFILLMENT THROUGH EDUCATION 46 Finding that mental illness is what caused much of my frustration and dissatisfaction in education advocates for more narrative research on mental illness in teachers including the narratives of teachers without mental illness. This recommendation echoes the observation in my literature review that there is little research in education from the perspective of the teacher, particularly in separation from instructional strategies and professional duties. Teachers are a major part of the educational system both in effort and in number. Considering this large role, it makes sense to include their real, lived, and personal thoughts based on their real and lived experiences even when they may include such things as mental illness. The discourse of educational professionalism portrays teachers in objective ways such as measurable credentials and role-model-worthy characteristics. However, it was found that teachers' emotions heavily influence teachers' motivations and thought processes. Thus, "knowledge of teachers' emotions is essential to understand teachers and teaching" (Gargante et al., 2013, p. 2). My research showed that teachers, as people, ought not to be forgotten. SELF-FULFILLMENT THROUGH EDUCATION REFERENCES Adkins, D. (2012). Education holds a miraculous and transformative power. Capitol Ideas, 55(5), 3. Retrieved from 47 http://www.csg.org/pubs/capitolideas/sept_ oct_ 2012/sept_ oct_ 2012 images/CI_S ept0ctl2.pdf Althusser, L. (1971). Lenin and philosophies and other essays. (B. Brewster, Trans.). 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A new Co-ed has alighted in town, U-pl-dee, U-pi-da I In an up-to-datest tailor-made g-own.U-pi-de-i-da The boys are wild, and prex is, too, N You never saw such a hulla-ba-loo. CHORUS. — U-pi-dee-i-dee-i-da I etc. Her voice is clear as a soaring lark's. And her wit is like those trolley-car sparks ! When 'cross a muddy street she flits, The boys all have conniption fits 1 The turn of her head turns all ours, too. There's always a strife to sit in her pew; 'Tis enough to make a parson drunk, To hear her sing old co-ca-che-lunk ! The above, and three other NEW verses to U-PI-DEH mm m mm m m JJPO and NEW WORDS, catchy, up-to-date, to ill It 0.tl,18rs "' *e popular OLD FAMILIAR TUNES; l)e'- 5i?Tj s s OLD FAVORITES ; and also many NEW SONGS. jTJt SONGS OF ALL THE COLLEGES. E7ji Copyright, Price, $r.SO, postpaid. 13*1. 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You will find a full line of Pure Drugs and Fine Stationery at the People's Drug Stoie Prescriptions a specialty. * f THE GETTYSBURG JIERGDRY The Literary Journal of Gettysburg College Vol. XII. GETTYSBURG, PA., FEBRUARY, 1904 No. 8 CONTENTS THE BEACON, 232 CHAS. W. WEISER, '01. THE PRESENT MOVEMENT TOWARD PROTECTION IN ENGLAND, 233 FRANK LAYMAN, '04 TALES OF A BACHELORS' CLUB—NO. 1, 238 JAMES GARFIELD DILLER, '04. THE NEED OF RENEWED INTEREST IN THELITER-ARY SOCIETIES OF OUR COLLEGE^ . . . 249 CONVERSATION AS AN ART 254 HARRIET A. MCGILL, '06. EDITORIALS, 256 EXCHANGES, ' . . 260 232 THE GETTYSBURG MERCURY THE BEACON. CHARI,ES \V. WEISER, 'OI. *AR across trie wooded valley, Miles and miles across the plain, On a distant hill top gleaming Thro' the mist and drizzling rain, A beacon light is glaring, Dancing, leaping, spluttering, flaring As it catches at new fagots, Licks and laps the heap of pine Built far out upon the coast line, Where the land meets foamy brine, Warning signal to the vessels, Rocked upon the stormy sea, Of the rocks and shoals that threaten As they're drifting to'_the lea. And the night comes down upon it, Folding close her sable wings ; Darkness reigns, save for the flaring Of the beacon as it flings Its ruddy light in warning Thro' the stormy night till morning. Heaped up by silent figures Silhouetted on the flame, As they wander round the beacon Heaping up the burning flame. And the night rolls on terrific, Loudly still the tempests roar, Wierd and mystic sounds and sights Flit along the storm-beat shore. THE GETTYSBURG MERCURY. 233 THE PRESENT MOVEMENT TOWARD PROTEC-TION IN ENGLAND. FRANK LAYMAN, '04. THE one live question in English politics today is that of tariff. For many years, while the United States and the nations of continental Europe have been hedging them-selves about with high protective tariffs, free trade has been the guiding principle in England's tariff legislation. This unique position of England is easily explained. For some reasons, and among them her great natural advantages in the immense deposits of coal and iron, England has become a great manu-facturing nation, and so it has been to her advantage* to get foodstuffs and raw materials free of duty, while no prohibitory tariff was needed on articles which she herself manufactures be-cause of her own advantages in their manufacture. In the world's division of labor, manufacturing has become her work and she has thought it unwise to increase, by import duties, the price of the food required while doing that work. There have not been lacking, however, efforts to establish a protective tariff, especially on grain. Of this nature were the so-called Corn Laws, passed in 1815 and repealed after long and bitter discussion in 1846. Then free trade held the field with-out interruption until the time of the Registration Act, passed in 1902 and repealed in 1903. The present movement for pro-tection, started by Mr. Chamberlain, is like the others in that a tax on grain is proposed, but it differs from them very ma-terially in the means proposed and the ends aimed at. What is Mr. Chamberlain's plan ? For the most part he has discussed it in rather vague and general terms, but on one oc-casion at least, speaking more specifically, he said that he does not advocate a tax on raw materials such as wool and cotton, but that his scheme included a tax of six cents a bushel on wheat and a five per cent duty on meat coming from the United States and other foreign countries, while the same arti-cles from the British colonies would be admitted free; also a 234 THE GETTYSBURG MERCURY. tax of ten per cent on manufactured articles and a reduction of the present duty on tea, coffee, sugar and cocoa. For this favored treatment of colonial goods a similar differential for the products of the English factories is expected in the colonial markets. According to Mr. Chamberlain, three good results will follow the adoption of this scheme. They are: (i) the encourage-ment of the agricultural and meat-producing industries of the colonies ; (2) the advancement of the manufacturing interests of England due particularly to favorable markets in the colon-ies; (3) the consolidation of the Empire by binding the colon-ies to the mother country by ties of self-interest. Let us ex-amine each of these separately and try to determine whether these results may reasonably be expected. The agricultural and meat-producing interests of the colonies will be encouraged without a doubt. The case of American and Canadian wheat will illustrate. The English people will pay just the same for their bread, whether it is made of wheat coming from the United States or from Canada, but the importer of wheat can and will offer just six cents more for Canadian than American wheat because of the six-cent tax that he must pay on the latter. This difference in price will encourage Ca-nadian farmers to the same extent to which it will discourage American farmers, and, as ordinarily happens in such cases, the higher price will greatly stimulate the production of Canadian wheat. The cost of transportation from the two countries is about equal, but the result will be the same wherever the cost of transportation from a colony does not exceed that of trans-portation from the United States or from other foreign countries by as much as six cents. This would include all or nearly all the colonies. On the second point, the advancement of England's manu-facturing interests, the scheme will fail for several reasons. In the first place, the cost of food for the English laborer will be increased almost in the same proportion in which colonial agri-culture is benefited. If,- as seems likely, the importer of wheat will offer six cents less for wheat from the United States and THE GETTYSBURG MERCURY. 335 other foreign countries, then, until agriculture in the colonies is further developed, the supply of wheat in the English market will be considerably reduced. The supply being lower, the price will necessarily be higher. It may be argued, however, that within a few years the stimulated production of the colonies will fur-nish such a supply that the price will be greatly lowered. This seems plausible upon the face of it, but certainly it is not reason-able to suppose that the price will thus become as low as it would if this colonial wheat had to compete in a free market with the wheat of the rest of the world. The same will be true of other food products affected by the tariff. That the price of bread and meat would thus be raised by the tariff is one of the disputed points in the debate now going on in England, but it was virtually admitted by Mr. Chamberlain himself, when, in answer to the cry that he would raise the cost of food for the people, he proposed a reduction of the duties on tea, coffee, sugar and cocoa as a compromise measure. It is hard to see, however, how a reduction of duties on these few luxuries can lower the total cost of living as much as a high tariffon the chief necessaries of life would tend to raise it. If the cost of food for the English laborer is thus increased, then, as Prof. Maxey, of the University of W. Va., points out, one of two results will follow—an increase of wages or a lower standard of living. As wages are determined by the demand for labor/and as no greater demand would necessarily be created, there is no reason to suppose that wages would be raised. A lower standard of living would injure the manufacturer in two ways— it would decrease the efficiency of his workmen and lessen the demand for manufactured goods. Now, the English manufac-turer is not prepared to sustain either of these injuries, especi-ally not the first. An impairment of the efficiency of the laborer would mean increased cost of production, and England is already meeting with such keen competition that this might suffice to shut her out of the market altogether. But further than this, the colonial markets would not offer the advantages to English goods that are hoped for. The pro-tectionist sentiment is growing in the great colonies, like Can- 236 THE GETTYSBURG MERCURY. ada and Australia. They are anxious for the" development of their agricultural interests, but they are not willing to have their manufactures ruined. They would be perfectly willing to-grant a differential in favor of England provided that the mini-mum tariff still be high enough to protect their own industries. But of what advantage would such a differential tariff be to England ? How would it benefit her, if, while the products of other countries are shut out of the colonial market, her own are shut out, though by a somewhat lower tariff? That this would be the case has already been proven by the working of a differ-ential in Canada for a number of years. This gave an advan-tage of thirty-three and one-third per cent to English products,, and yet during the time it was in operation, British exports, be-ing mostly manufactured articles, increased less than thirty per cent, while American and French exports in the same markets increased one hundred per cent. It must be granted, however, that if the smaller colonies,, which now have free trade, would change their policy and tax all imports except those coming from England, and if the smaller protectionist colonies would allow the articles now on the free list to come in free only when coming from England, English goods would acquire considerable advantages in these markets. But these are rather unimportant when compared with the great markets where no advantages would be gained. This slight advantage, however, would be more than off-set by a loss in another direction. Only a small fraction of England's exports now go, and for many years will go, to the colonies. The great bulk goes to foreign countries, where, as a free trade nation, she enjoys minimum tariff rates. When once she adopts a protective tariff this favored treatment can no longer be given her and a large part of her manufactures will be threatened with ruin. All in all, then, this tariff scheme would not only not benefit, but more likely would greatly injure, English manufactures. As to the third result aimed at, the consolidation of the Em-pire, many think that the scheme would work the contrary effect. To carry it out would be a tremendous problem. To THE GETTYSBURG MERCURY. 237 arrange a system of tariff duties that would be satisfactory to the United Kingdom and all the colonies would be too much for the intellect of any statesman of this generation. Exports to the various colonies differ both in quantity and kind; like-wise the imports from the colonies. Then, too, both imports and exports vary in these respects from year to year. For these reasons it would be impossible to hit upon a scheme satisfactory to all. There would be a constant fear and distrust lest one colony should be accorded more favorable treatment than another. Instead of harmony, discord would result; instead of consolidation, a tendency to disintegration. THE PI.AN OF SALVATION. O how unlike the complex works of man, Heaven's eazy, artless, unencumbered plan ! No meretricious graces to beguile, No clustering ornaments to clog the pile ; From ostentation, as from weakness, free, It stands like the cerulean arch we see, Majestic in its own simplicity. Inscribed above the portal, from afar Conspicuous as the brightness of a star, Legible only by the light they give Stand the soul-quickening words—Believe, and live. Too many, shock'd at what should charm them most, Despise the plain direction and are lost. WlLUAM COWPER. 2j8 THE GETTYSBURG MERCURY. TALES OF A BACHELORS' CLUB—NO. i. JAMES GARFIBI.D DIIAER, '04. THE great metropolis was struggling in the grasp of a mid-winter storm. Up and down the broad avenues and narrower thoroughfares the icy winds howled and blustered, the intermittent gusts catching up the harsh, granular snow and depositing it again in miniature drifts in the area-ways ot the larger buildings ; or, by its great velocity, creating a vacuum between the tall structures which sucked up the snow in swirl-ing cloud-masses and enveloped the chimneys in mantles of glistening white. The storm king was abroad in state, attended by a numberless array of his spotlessly livened retinue. A clock, in the tower of a building on one of the most fashionable thoroughfares of the city, was just announcing the hour of midnight, the strokes of the bell sounding alternately clear and distinct, and again muffled and far away, varying with the fluctuations of the storm. The street was almost deserted —only an occasional, belated pedestrian hurrying homeward, or some habitual night prowler stealing to an appointment at an uncertain rendezvous. As the night wore on, the storm abated and the subsiding wind left the air clear of snow. The electric lamps along the avenue shone forth again with an enhanced brilliancy, illumina-ting the dark corners with their ghostly glare, and revealing fan-tastic shapes of snow where the wind, cavorting with a too pretentious drift, had left evidence of his passage in the most erratic grotesquerie. Athwart the silence which succeeded the tumult of the ele-ments, the neighboring clock-tower chimed the hour of two and the last reverberation had scarcely died away when a little gust of wind, which seemed to have lost its way in the wake of the storm, hurried round the corner of an intersecting street and seemed to carry with it, in the midst of a flurry of snow, the muffled figure of a man. It was evidently no uncommon thing for this lone pedestrian THE GETTYSBURG MERCURY. 239 to be abroad at this hour, for he seemed to pursue his way-somewhat leisurely, as if well acquainted with the locality. He floundered along through the snow which now covered the side-walks to the depth of some inches, and seemed to main-tain his equilibrium fairly well, albeit he collided with a post or tree now and then, and once, when his silk hat blew off and wheeled its way to the middle of the street, he recovered it with an unsteady grasp which betrayed an evening spent in convivial enjoyment. When about halfway down the square he began to look up-ward as he passed along, scanning the handsome buildings for some distinctive architectural feature by which to recognize the one which was evidently his destination. Suddenly he paused, walked to the curb, and hesitated a moment, standing in the patch of rose-colored light which a large electric chandelier of stained glass and Venetian iron-work, hanging in the vestibule of the building, threw upon the side-walk. As he stands there undecided in his inebriated condition, whether or not he has found the right place, let us survey with him the exterior of the structure. It was the most impos-ing edifice on the whole avenue and was constructed almost entirely ot elaborately carved brownstone. The windows were of the triple style—a broad, square pane of heavy plate, with a narrower one on either side, surrounded by irregular, yet artistic, patches of vari-colored and heavily leaded glass, with miniature pilasters of carved brownstone intervening, the whole surmounted by a capping of heads of satyrs among twining vines in the form of those long, flat curves which in modern architecture give such a graceful and substantial effect. In the spaces between the windows, niches were let into the walls to accommodate statues—graceful figures, whose well defined out-lines and elegant curves caused one to forget that they were produced by the magic chisel, from the same hard, cold material as the rest of the building. At either end of the cornice a Cerberus head scowled, as if just emerging from its lofty lair, while just below a frieze of dancing nymphs completed the ex-terior of the modern palace, at which both the artist and the 240 THE GETTYSBURG MERCURY. craftsman might well gaze with self-satisfied pleasure, and each shake the other's hand in mutual congratulation. However, lest a too lengthy description of the building should become tedious to the reader, we will leave the interior of the structure to the imagination of those who can appreciate what prodigal extremes may be attained in the desire for modern convenience and luxurious ease. Such was the home of the Bachelors' Club, and the center of action for the stirring adventures which shall be recounted in this series of storiettes—of'which the following is the first, in their chronological order. Mr. Robert Carson, Esq., prominent in the legal profession and member of the Bachelors' Club, was—his bibulous tenden-cies notwithstanding—a most methodical man. In matters of dress and general decorum he was usually beyond reproach, while he never forgot an engagement, and was always courteous and friendly. With this estimate of his character in mind, one can well appreciate the astonishment of Rudolph, the colored attendant, who admitted him to the club in the small hours of the night. Rudolph was a sort of despot among the large corps of servants, asserting his position by right of long service in the employ of the club, and acquaintance with a majority of its membership. He had just dispatched a few of his subordinates and was making his nightly round of the building when a sharp summons of the bell brought him hurrying down the main hall-way to the front door. Having admitted Mr. Carson, the obsequious attendant pro-ceeded to relieve him of his hat and coat. Then, his practised eye noting that this late comer was inclined to stagger, Rudolph took the lawyer gently by the arm and escorted him into the spacious lounging-room, saw that he was comfortably ensconced in an easy chair, placed the latest newspaper on the table at his elbow and noiselessly withdrew. Not a word had passed be-tween them—the usually amiable and gentlemanly Carson and the faithful menial who was always eager to please and quick to detect any sign of gruff indifference. "He's surely got THE GETTYSBURG MERCURY. 241 somethin' on his mind," soliloquised Rudolph, as he re-ascended the broad staircase. Left to himself, the half-stupefied Carson fumbled in his breast pocket and produced a crumbled piece of note paper. Smoothing it on his knee he read aloud : "Meet me at the club tonight, after the Bench and Bar Banquet. Have some friends from the South visiting me. Will bring them around and we will make a night of it to-gether. "Sincerely, "NELSON BRENT." He refolded the paper without comment, replaced it in his pocket, and sat for some minutes lost in a reminiscent train of thought. Presently he began a mumbling, half coherent soliloquy: "Make a night of it, eh ?•—well; not the first time. Queer fellow, that Brent. Used to be one of my best friends at col-lege, until—oh ! Deuce take it. If the girl preferred me it wasn't my fault. And then, after all, her father forced her to break off the engage—, pshaw! Can I never forget it ? Strange, though, the way he seemed to forgive all when he voted me into the club,—looked a little suspicious for him to—there, there! I am getting nonsensical. Feel so dull and drowsy. That digestive tablet the young lawyer from Savannah passed me across the table musn't have worked right. Banquet was quite an enjoyable affair, though, made several new acquaint— friends—no; not yet—acquaintances." His talk became a mere jumble of words, spoken in a sort of petulant monotone. Slowly his head nodded back and forth. Then his chin rested upon his breast, his hands relaxed their grip on the arms of the chair, his eyelids dropped and he sank into a deep unnatural slumber. Half an hour passed, and again the musical whirr of the electric bell brought Rudolph to the door, this time to admit two men who entered quickly and with a certain wariness of manner, as if something of importance was about to be done surreptitiously. 242 THE GETTYSBURG MERCURY. "I say, Brent," blustered he who had entered first, "you cer-tainly get some beastly weather up here in the north states." And he rubbed his hands briskly. The other lifted a cautious finger and turned to Rudolph. "Has Carson come yet ?" "Yessir. He's in there now fast asleep," and Rudolph ges-tured toward the door of the smoking-room. Brent gave his companion a glance of mingled surprise and gratification, and the Southerner replied with a shy wink and a sinister smile. "You may go, Rudolph," said Brent, lifting his hand with a wave of dismissal, and the two passed into the apartment where Carson's regular breathing could be heard from the depths of a big easy chair. "There he is," whispered Brent, as he paused suddenly and laid a hand upon the Southerner's arm. That gentleman there-upon leaned over to get a better view of Carson's face, and nodded to the other. "The same fellow," he said. "One would not think, to look at him, that it would have been so easy to 'dope' him with a morphine tablet under the pretense that it was for his stomach's sake." "You did work it cleverly, though," observed Brent, with a ■complimentary accent. "How long do you think it will last?" "Oh !" was the careless rejoinder, he's good for a couple of hours anyway. And now, Brent, since I just got into the city this evening and went right to the hotel, so that we had no chance to talk, would you mind telling me what your idea was in getting me to assist you in what looks to me like the begin-ning of a dirty piece of work ?" "Steady, now, old man," said Brent, reassuringly. "I'll explain the whole affair if you give me time, and you'll agree that I am only exacting a just vengeance for a wrong which this man Carson did me years ago, and but for which I should now be a wealthy man, instead of being compelled to follow a meagre law practice, and scarcely able to keep up my membership in this club." THE GETTYSBURG MERCURY. 245 "Yes, I understand," interrupted his auditor, impatiently, "But what are you going to do with him now ?" "I'm coming to it," Brent replied hastily. "In order to understand the why and wherefore of what is going to happen tonight you must first know something of this man Carson's past, and, incidentally, a little of my own." He glanced at the sleeping figure in the easy chair, assured himself once more that the victim of his contemplated treachery was yet in the land of dreams, nonchalantly lighted a cigar, and settled himself to begin the narration of his tale. The little Southerner seated himself also, but with a reluc-tance which indicated that he was beginning to regret having taken a hand in this business, and was anxious to have it over with. "We were good friends at college," Brent began, "until—well,, it was the same old story. Two men and one woman. Her father was one of the wealthiest cotton planters of the South. By judicious manceuvering I succeeded in creating such a favor-able impression on the old man that he once told me himself that he thought I would make a good son-in-law. "But here steps in this fellow, Carson, and wins the affections of the heiress so completely that, from the time of his advent upon the field, I was gradually compelled to recede into the back-ground. In order to circumvent him I was obliged to concoct several false reports, which, by cleverly concealed methods, I managed to convey to the old gentleman's knowledge. The result was that her father forbade Carson the house. But the daughter, after several passionate scenes, declared her inten-tion to marry him, if she had to elope to do it. Finally, her father put her under the rigid surveillance of a strict spinster governess, and so the matter seemed to rest. Carson accepted his dismissal with an apparent good grace, and I gave the case up as hopeless. Thus the affair ended, neither of us gaining anything by it, and our former close friendship was replaced by a bitter enmity, which years seemed only to accentuate." "But how," ventured the other, "do you come to be members of the same club ?" 244 THE GETTYSBURG MERCURY. "I was coming to that," hurriedly asserted Brent, "and when I have told it you must give me credit, or rather discredit, for a piece of the most diabolical cunning. After we had gradu-ated from college I did not hear of Carson for some years. Meanwhile, I came here, built up a small law practice, and joined the Bachelors' Club. What was my surprise, one even-ing at our meeting, on learning that a certain Robert Carson was a candidate for membership. When I discovered that this prospective member and my old enemy were one and the same person, I hesitated. But it occurred to me that here was a splendid opportunity for revenge. I would vote him into the club, pretend to forgive and forget all that had formerly passed between us, and await my chance to strike the blow." "Yes, yes," said the Southerner impatiently, "that brings us up to the present time. I understand the circumstances now completely. But what do you intend to do with him ?" For answer a long, low whistle sounded from the street and Brent started in his chair and sat bolt upright. After some seconds the signal was repeated and he rose and went to one of the large windows. The Southerner heard the clicks of a latch, felt a draught of cold, outside air, and then the window was lowered and he turned to see a figure, muffled in a large storm coat and wearing fur driving gloves. The newcomer was talk-ing to Brent in an undertone and the listener could just catch the words: "Come near fergittin', Guv'nor, was just goin' ter ring th' bell when I minded as how you was t' let me in by th' winder, so as not t' rouse th' nigger." "Yes, yes," Brent whispered hurriedly. "But we must be quick, now. It's getting on toward morning and the thing must be done in time for me to catch the early train." He motioned his confederate toward the sleeping figure in the easy chair and, to the Southerner's astonishment, the burly fellow picked up the unconscious Carson as if he had been a child and carried him to the window. The perfidious Brent again raised the sash, revealing a cab in waiting at the curb-stone. The cabby lowered his burden to the sidewalk, slid THE GETTYSBURG MERCURY. 245 through the window and dropped below then again lifted the helpless form, carried it over and deposited it in a dark corner of the conveyance. Brent and his companion resumed their hats and coats and made their exit by the window, closing it after them. Crossing the sidewalk, with stealthy glances up and down the street, they entered the cab, the driver mounted his box and gave a sharp "cluck" to the horses. Only the faint crunching of the wheels in the snow was heard, as the vehicle rolled away into the darkness. Five minutes later the front door of the Bachelors' Club opened, a figure in dark blue livery stepped forth and a dusky face peered out into the gloom with an anxious and excited look. Rudolph had come into the smoking room, found Mr. Carson missing, his hat and coat left behind, the window-catch unfastened and many foot prints in the snow on the sidewalk just beneath. Hastening down to the curb, he observed, with a gleam of satisfaction, the tracks of wheels in the snow. In another moment he was hurrying back into the house, and up stairs to the servants' quarters, a grim determination written on his swarthy features. In a small, upper room of a low tenement house, on an obscure street of the slum district, an old man was sitting at a rough table, reading a week-old German newspaper by the light of a tallow dip. He was the common type of naturalized im-migrant of the lower classes. Teutonic features, snub-nose, double chin and ample girth were all present as the recognized signs of his nationality. He was clad in coarse, threadbare garments of antiquated pattern, the waistcoat unbuttoned for greater ease, and his feet slipped into loose goloshes with which he shuffled across the floor when, at frequent intervals, he arose and went to the window to peer with expectant gaze up the dark, narrow street. The room was scantily and poorly furnished, and gave evi-dence of those straitened circumstances which oftentimes force 246 THE GETTYSBURG MERCURY. honest and well-meaning folk to participate in deeds of rascality for the sake of the bare means of subsistence. And such was the case here. The old German had hesitat-ed, upon being approached by a refined-looking stranger with the offer of a handsome remuneration, if he should do just as the person dictated, for the space of a few days; but, when the al-luring proposition was reinforced by the guarantee of absolute safety from detection or punishment on the part of the German, the old man had consulted with his wife and, after sundry ar-guments pro and con, had accepted the offer. And now he was awaiting the arrival of the man to whom he had pledged himself to act as a tool. For the twentieth time, it seemed, he had gone to the window to watch for any sign of life up the de-serted thoroughfare. The fussy little clock in the corner pointed to five minutes of four, and the old man, weary of his vigil, re-sumed his chair and began to go over in his mind the plans which he and his unknown employer were about to carry into execution. It was three days, he mused, since he had been accosted on the street by a well-dressed gentleman, who, after some preliminary talk, conducted him to an obscure restaurant and, in the seclusion of a curtained booth, had made him the proposal which he had so reluctantly accepted. A wealthy young lawyer was to be kidnapped, smuggled into his humble quarters in the tenement, kept there against his will and forced to sign certain papers which the German's employer would turn into money and make good his escape before the victim of the plot could be located and rescued. It was all very neatly arranged, the old man thought, but was he not a fool to let the other fellow get away while he would have to remain and per-haps feel the strong arm of the law? He was just beginning to-regret his bargain and to wonder whether the pay justified the risk, when his attention was attracted by a noise in the street outside. Starting up, he snatched the candle from the table and rushed to the door. In the strong, upward draught from the steep stairway the feeble taper winked and spluttered and finally went out, leaving him in utter darkness. He groped his way down the dingy flight, in a tension of nervous" dread, THE GETTYSBURG MERCURY. 247 I . tore open the door and stepped out upon the front stoop. A cab was standing in the middle of the street, a short distance away. The horses were stamping the snow impatiently, the driver's box was vacant, the fur robe dangling from the seat and trailing upon the ground, and the door of the vehicle stood wide open. In the gloom about him the old gentleman heard the sounds of a scuffle, and could just make out the figures of half a dozen men who seemed to be engaged in a free-for-all fight. A familiar voice shouted dreadful oaths above the bab-ble of the melee, and a lithe, active little figure mingled in the struggle with furious vigor, hissing fierce invectives with a Southern accent. The battle royal lasted for some moments. Now and then one of the combatants would lose his footing and flounder about in the drifted snow, then regain his feet and plunge again into the conflict with redoubled fury. Finally, just as the terrorized witness was about to turn back and flee terror-stricken up the stairs, one of the factions in the contest seemed to gain the mastery. Three of the struggling forms broke away. Two of them sprang into the carriage and banged the door after them. The other clambered to his perch on the box, snatched up the reins, belabored the horses with vicious lashes of his whip, and, smarting with baffled rage, turned his head and hurled back a parting shot that was a veritable bomb-shell of besmirching epithets, as the cab rolled away. Some of those who remained on the sidewalk attempted to overtake the retreating vehicle, but, giving up the pursuit as fruitless, return-ed to join the little group which was now holding a hurried consultation. After a moment or two they picked up a limp figure and started away down the street, bearing the uncon-scious form as the trophy of their victory. ****** At a special meeting of the Bachelors' Club the next even-ing, a full account of the affair was given by one of the mem-bers, who gathered his information from those who had been most directly concerned in the disgraceful episode. From his disclosures it appeared that Rudolph, after noting the suspic-ious circumstances of Mr. Carson's disappearance and fearing 248 THE GETTYSBURG MERCURY. foul play, had aroused a half dozen of the servants and begun a search. The rescuing party tracked the cab to the street in the slum district by following the wheel marks in the snow. After overcoming the resistence of Mr. Carson's would-be ab-ductors, they had brought that gentleman back to the club-house, sent for a physician to resuscitate him from the effects of the drug and the rough handling he had received, and reported the affair to the police. When Brent's shameless duplicity became generally known, the assembly room of the Bachelors' Club was in a turmoil of indignation. A bitter, crushing letter of dismissal was drawn up and despatched to his law office, in case he should have the audacity to return and attempt to explain by some elaborate falsehood, as many of the members believed he would do. But the letter remained unopened upon the desk of Brent's deserted office and the shrewdest detectives of the city failed to obtain a single clew as to his whereabouts. Nelson Brent and his ac-complice, the little Southerner, had completely disappeared. THE GETTYSBURG MERCURY. 249 THE NEED OF RENEWED INTEREST IN THE LITERARY SOCIETIES OF OUR COLLEGE. THE subject of the advantages of membership in a literary society andof general literary discipline is an aggravatingly old one, and one which has been preached from the college ros-trum ever since the literary society found place as an appendage to an institution of learning. Notwithstanding, it is, with all its ponderous burden of repetition, a most vital and important phase of collegiate training, and its importance needs all the more to be emphasized in lieu of the widespread lack of ap-prehension among students in general of the highly beneficent results which it confers. At'Gettysburg the existing state of affairs needs considera-tion. The reason as to why our literary societies are so lethar-' gic demands investigation. As to the why and wherefore of this depression in the field of literary effort let us briefly in-quire, and try to recognize the necessity for improvement. It is quite in harmony with a reasonable supposition to in-fer that the chief cause of this apathy is to be discovered in a failure to realize just what the literary society means to the student. To start with, it offers a chance for development in composition. Writing, in an intelligent way and with the use of good diction, is an accomplishment every college man should own. To be able to write what one thinks and offer it to be read by others is as much a demand on the college man as to be able to carry on an intelligent conversation. If a man has a reasoning intellect, descriptive ability, poetic sentiment, or thought-power and observant faculties along any particular line—which we all have in greater or less degree—he should surely appreciate his endowment to an extent great enough to insure its permanency and highest efficiency by a proper amount of use. This state of affairs would be conclusively guaranteed by an occasional essay, poem, or story, which a keen interest in his society and college monthly should unhesitatingly lead him to construct with a gratifying result to both writer and reader or listener. 250 THE GETTYSBURG MERCURY. The aptitude to compose one's thoughts, which ability is also a thought-training process, is an accomplishment which no stu-dent of Gettysburg College will ever disdain.' Secondly, and somewhat interwoven with what we have just said, is to be recognized the happy knack of being able to stand before an audience and do clear thinking. This is a something that is of incalculable importance. Not one man in one hun-dred can do it. Every college graduate, to be worthy of the name, ought to be that one man. To face with self-poise a congregated mass of people and address them with a calm dig-nity and a smooth-working brain is a modern requirement of the college man, and justly so. The world insists upon and demands this qualification. He who possesses this proficiency will always cherish it, and he who lacks it will ever be sensible of a lost opportunity. With this showing, as manifested in two main ways, of what the student of our college, in many cases, is foregoing in his educational career, let us give heed to one or two phases of our literary society work which are sore in need of a rectifying remedy forthwith, and the existence of which implies another cause for general unprogressiveness. The literary contests between the Phrenakosmian and Philo-mathean societies should be the means by which a great and lasting enthusiasm would be aroused in and a powerful impetus given to general literary work in the college. The approach of these competitive performances should instigate a rival zest between the members of the respective societies which would be satisfied only after having placed him, whom it has ani-mated, on the program, or upon the accession thereto of some more competent person, whose position was gained only by dili-gent and effective work. Such conditions would conduce to a mighty good. They would establish a propensity for literary practice certain to be wholesome for both societies. But how different? This year there is scarcely a little bit of interest manifest. Neither society seems to consider the issue worth more than a meagre amount of preparation. As the time for the contests draws nigh a sort of stringent necessity does impel a preparation which has the appearance of a greater or less THE GETTYSBURG MERCURY. 251 amount of haphazardness. The training for these programs, instead of having been systematic, steady and critical, has par-taken too much of an abrupt, spasmodic and thoroughless course, which is bound to assert itself, we are afraid, in their rendition. Before this paper has appeared the literary contests shall have taken place. By them let our society members judge their tactics henceforth. To be sure, these programs are going to support some kind of success, but how much better might they not have been had they been subject to a more ap-propriate preparation by harder individual work, more enthusi-astic collective energizing? Who dares set the limit? Within the precincts of each society the indifference of in-. dividuul members to the success of a program of the usual routine order is most exasperating. Every society member is entitled to a performance at certain intervals. Each society member anticipates that privilege when he joins his society. Deny it him and he resists. Henceforth it becomes his duty as well. But at present the inclination to slight this duty and privilege is quite ad extremiun. If a member be posted for an appearance on any particular program, the liability of the actual reality of his presence for the purpose of doing his duty and enjoying his privilege is, in so many cases, quite remote. Nowadays the president of Philo, the president of Phrena never knows, with any degree of certainty, what his program is going to be until rt is over. Indeed sometimes doesn't know if it is going to be at all or not. A member if unable to be present, whether on account of unavoidable circumstances, or on account of an acute indisposition to move aggravated by an attack of voluntary brain inactivity, instead of procuring a substitute, which is certainly the only proper course, simply lets the affair drift until it produces its ruinous effect on some program, whose purpose to please gives way to a decided reactionary effect. When will you realize your duty to yourself and your society, my inactive friend? How will you retrieve your loss? And now, fellow-student, having been made conversant with the facts, will you avail yourself of this offer; this lasting and essential advantage extended to you ? You who are going to 252 THE GETTYSBURG MERCURY. become ministers and lawyers—will it pay you to wait until you are in the pulpit or before the bar to learn how to handle your faculties, to control your thoughts and temper your actions ? And you, doctor and man of science, can you afford to descry the work because it is beyond your immediate province ? The truth is that whatsoever we be—professional men, business men, or scientific men—we are going to be called upon to per-form certain functions in life because of the significant fact that we are college men. The college man stands in such vast pro-portion to his fellow-men that, with his superior ability, he will be compelled to assume certain obligations within the field of .his active life. Suppose, for instance, you should be asked to make an address, you who are so negligent in society work, at a certain place, after your college days have passed and you are in the great fight of the world whose finish is victory or defeat, or that you are prevailed upon to preside at some meeting, in both of which cases you could positively not escape, unless on the plea of inability, would it not be your sincere desire that your success, in either instance, should be somewhat commen-surate with what would be expected of you, and would it not be of vast humiliation, and even perhaps a check on your ma-terial advancement, to confess inability, or to fail in the under-taking? Such cases as this are not improbable ; on the other hand they are both very probable and almost certain. Prepare now, fellow-student, and escape the penalty of the future. With such conditions at Gettysburg we should try and im-prove. At the same time we may find relief, over against this depicted "depression, in the fact that ours is not the only insti-tution wherein there is a lack of concern for literary discipline. In looking over the magazines of many of our contemporary schools we find, apparently, just as deplorable a situation. In brief, the American college might conveniently stand a "renais-sance." But the fact that an analagous disinterest is prevalent in other colleges should lead us to recognize more fully the greater necessity for a revival. The necessity is becoming a stern one and our duty it is to set in operation causes that will be productive of more satisfying results. THE GETTYSBURG MERCURY. 253 Lastly, the welfare of Gettysburg demands that we get to work. Gettysburg College, we have reason to believe, is on the eve of a new departure. Nothing can long remain inactive. It must either advance or retrograde. For some time our col-lege has been in a state of comparative inactivity, but the spell is bound to be broken, and, judging from recent movements, we may judiciously conclude that the election of a president will soon be assured, and that such a step will be attended with success for Alma Mater. Anticipating such progressiveness, in no place can the student body initiate its expanding interest more appropriately than in literary society work. If we can make our two societies flourish, the influence will be far-reach-ing and the end worth the beginning. A few days ago the writer casually chanced upon the follow-ing : "Without good literary societies a college is certainly not worthy of patronage." This passage clearly defines the merit of the literary society. It is a necessary adjunct to the equip-ment of any institution of learning. Some of our neighboring colleges have valued this importance so highly as to make a certain amount of literary society membership compulsory. Our own school even has provision in its regulations for such membership with an alternative of certain extra work to be provided by the faculty. This rule, however, has not of recent years been subject to a rigorous enforcement, nor do we advo-cate its active operation after years of dormancy. Literary work should be voluntary. The student should find pleasure in it. The reward it offers should be its stimulus. No stu-dent is going to gain much from that into which he is forced. Now, if this work is so superlatively requisite, it certainly is worthy of support. It deserves a proportionate share of our labor. Recognizing the significence of our literary societies, let us upbuild them again, improve them by active work and by performing when called upon to do so. L. A. G. 254 THE GETTYSBURG MERCURY. CONVERSATION AS AN ART. HARRIET A. MCGILI;, '06. AGROUP of girls were talking about the expected visit of some college students to their town. The first and chief topic of their conversation was that pertinent to dress, and on all sides might be heard the statement, "I must have a new gown made for the occasion." The second, and by no means unim-portant consideration, was, "How shall we feed them; what shall we give them to eat?" This phase of the anticipated event was discussed in many ways, and with a due considera-tion of the fact that the appetite of the average college student is not easily satiated, but craves an abundant variety. After more or less of time had been indulged in this manner, it was suddenly discovered that by far the most attractive and intelli-gent girl in the company had been strangely quiet. She also happened to be of wealthy parentage and it was well known that she could easily afford many new gowns and tender many elaborate parties. " What are you thinking about?" asked her friends, almost in concert. "Why girls," was the reply, "to tell you the truth, I was just pondering as to how to formulate some scheme to put an intellectual edge on my ideas, in order to be able to entertain the boys when they are here with something interesting to talk about." Now, all girls like fine and beautiful dresses, and the elim-ination of hunger from the nature of the guest friend is, by no kind of argument, a meagre consideration, yet, despite these two pending necessities, the quiet girl, who had been thinking of interesting topics for conversation, had, without doubt, the proper conception about entertaining guests. We do not care about addressing statues, no matter how beautiful they may be; we gaze upon them for a while with admiring interest, and then pass on into contact with our liv-ing, breathing fellow-beings, less beautiful, it may be, but cer-tainty more attractive to us. The analogy finds its comple-ment in those persons who exist apparently for the sake of ap- THE GETTYSBURG MERCURY. 255 pcarance; to see and be seen; to attract attention by every device and to pass on their face value. They have no in-dividuality. They may be admired, but never loved, or even scarcely liked by those with whom they come to be associated. Such is the person, for the most part, who is unable to employ the conversational art. The cultivation of conversational abil-ity has suffered by an undivided attention to the superficial. But let such individual recognize the relative importance of conversational power and seek to attain it, and his or her per-sonality will assert itself; vanity will subside. Education is a great factor in advancing conversation as an art. However, it is only a factor; it cannot do all. One must, first of all, be unselfish and amiable, must have a real desire to please, and not have feelings tending to provoke the state-ment: "Well, I have been put here to.talk with this person, and I presume I must make the best of it." Conversation to be worth the time and effort must be a pleasure. To be in-structive it must be conducted with mutual interest. The re-moval of the selfish element is always advantageous. Some people are naturally somewhat bashful or reserved. Such an one the considerate talker will address with careful thought- He will use tact in endeavoring to draw him out, and in having him speak of himself, to a certain extent, his work and aims, friends, and those things which seem to savor of interest for him. Under such circumstances time will pass rapidly for all ■coucerned, and the intellectual intercourse will be thoroughly enjoyed and appreciated. Among the educated conversation certainly flows with great-er ease than among those who have had fewer advantages. It is a fact that, no matter where one lives, who has been well ed-ucated, the world's interests are his interests and, as a result, he is acquainted with those interests. He is more at ease, broad-er- minded than his less fortunate brother, since he has studied about the great deeds of men and has seen " Footprints on the sands of time." All these superiorities assert his greater abil-ity in conversational art. THE GETTYSBURG MERCURY Entered at the Postoffice at Gettysburg as second-class matter Vol. XII GETTYSBURG, PA., FEBRUARY, 1904 No. 8 Editor-in-ch ief LYMAN A. GUSS, '04 Exchange Editor M. ROY HAMSHER, '04 Business Manager F. GARMAN MASTERS, '04 Asst. Business Manager A. L. DlELENBECK, '05 Associate Editors JOHN B. BOYER, '04 BRUCE P. COBAUGH, '05 C. EDWIN BUTLER, '05 Advisory Board PROF. J. A. HIMES, LITT. D. PROF. G. D. STAHLEY, M.D. PROF. J. W. RICHARD, D.D. Published each month, from October to June inclusive, by the joint literary societies of Pennsylvania (Gettysburg) College. Subscription price, one dollar a year in advance; single copies 15 cents. Notice to discontinue sending the MERCURY to any address must be accompanied by all arrearages. Students, Professors and Alumni are cordially invited to contribute. All subscriptions and business matter should be addressed to the Busi-ness Manager. Articles for publication should be addressed to the Editor. Address THE GETTYSBURG MERCURY, GETTYSBURG, PA. EDITORIALS. SOME PARTING Upon the appearance of this issue of the WORDS. MERCURY the duties of the present editorial staff and management cease. We have performed the tasks incident to the publication of one volume of this paper and herewith surrender all obligation, together with the good will of the journal, to our successors. During our supervision we have tried to labor with a due sense of the responsibility rest-ing upon us, not only for the continuance of the heretofore es-tablished literary plane of the MERCURY, but for the constant exaltation of its general tone. We have felt strongly the neces-sity of unremitting, vigorous effort in the interest of the charge entrusted to us, and we have made it our particular concern to employ appropriate methods in our work. In short, our aim THE GETTYSBURG MERCURY 257 INDIFFERENCE. has been not mediocrity but perfection. To be sure, we have fallen short of this aim, and our ideal has been but imperfectly-realized, yet we feel we have done all possible in our desire to evolve improvement in our college monthly. That our exer-tions have been productive of good results at times we modestly admit, but that they have likewise borne barren fruit is beyond doubt. This lack of what might have been gain under different cir-cumstances is happily explainable, and a brief indulgence in the facts pertaining thereto may avail to remove the exigency henceforth. The first great drawback during the past year has been a manifestation of indifference, or lack of co-operation. This is one reason why the MERCURY has not been as creditable to the college as we conceive it should have been. There has been a general disinterestedness in its pages. Some one may say that there hasn't been such a great deal contained within its covers tending to inspire inter-est. This, we grant, is, in part, true. But, criticising friend, if you would remedy the situation you must set to work on the cause, not the effect. As every subscriber knows, this paper is published by the literary societies of the institution, and in them as publishers it expects to find hearty supporters and loyal contributors. In-stead it has found apparently hearty non-supporters and dis-loyal contributors. True it is that the articles appearing on the MERCURY'S pages from time to time have been mostly written by society men, yet there has been no united effort or obvious interest displayed by either society on behalf of this paper's general improvement. If it succeeds, good; if not, good again. Concern in and for it is dormant, dead. The very fact that it is the organ of the societies should cause every man interested in his society to subscribe for it; should make it the duty of each and every member so to do, but, to the contrary notwithstanding, a great many members of both Philo and Phrena do not take it. They are unaware, one would think, that financial support is absolutely a requisite to the ex- 258 THE GETTYSBURG MERCURY. istence of a college journal, even if they are deaf to the fact that a large subscription list gives editorial encouragement, and will later stand for merit. But if society men themselves, by general disregard, show no disposition to aid the paper, how can we expect a new initiate to voluntarily sink a dollar in something, which from a fellow" member's action is, according to indications, a losing game; so much of money wasted ? We are not given entirely to pessimism, but inflated optimism cannot long be floated on a stream of adverse conditions. These may seem to be strong statements. So we intend them, and we believe the means justifies the end, and if we hope to continue a monthly strictly creditable to Gettysburg something will have to happen. Therefore, let us take things as they are, and try to adminis-ter an antidote. Show more interest in this paper, member of Philo, member 'of Phrena, then we will seek other means of heightening its influence. It will pay an effort so expended, both in good to the college and individual development. DEARTH OF A second salient cause for non-progressiveness MATERIAL. lies in a deficiency of material, both in quan-tity and in variety. At the present time we are generously thankful to get almost any kind of a contribution. "Anything prints just now" is a sorry statement for the editor of a college magazine. By no means do we propose to disparage the pro-ductions of those who have aided us during the past year with their compositions. To them is due our grateful thanks. The point we wish to make is simply that the staff of such a paper as this purports to be, instead of being compelled to go a-beg-ging, should have some right to choice; instead of being forced to take what it can get, it should have the privilege, to a cer-tain extent at least, of selecting what it wants. When will you give us a chance, fellow student ? And further, we should not only have more than just enough to print in each issue, but some variety. Point out the student and general reader who doesn't tire of the forced essay—that which is produced as so much task work. "Dry as punk," he THE GETTYSBURG MERCURY. 259' says and flings away the paper containing it, and thereby all that is good therein goes unnoticed and unread. Indeed, some such essays are good and commendable, but they so often lack in spirit and enthusiasm, both of which are necessary traits of a good essay. No student can write anything worth reading on a subject in which he feels no concern. He may draw out a few facts and truths for argument's sake, but that is not the substance of a good literary production. What we need is good, solid, substantial essays to start with, full of life and con-viction, enthused with the personality of the writer. Again, give us something of fiction. This is, indeed, a form of variation of which we feel the sorest need. The short story is a powerful factor in adding to the charm ot a college maga-zine's pages. The creation of a healthy bit of romance is in-vigorating to the reader and beneficial to the author. It relieves the stern ruggedness of a journal otherwise filled, perchance,, with bleak prosaic composition. Fact and fancy will mix to advantage on the pages of the college paper if intermingled in the proper proportion. And, yet more, let us have an occasional poem. Poetry lightens the soul and stirs the reader to better things. We do not reckon upon an outpouring of full-toned poetry akin to that of the masters, but we do find justification in asking for poetic sentiment in verse such as many students are, without doubt, capable of contributing. Our exchanges contain it. Are we so much farther down the scale as to preclude all possibility of anything similar? Surely not. We can have poetry, fiction, and good essays, if you will, fellow-student. FOOD FOR Our monthly can be made better and must be THOUGHT. made better. Remember that to our Alumni and to other colleges this paper is the chief measure by which they judge our literary standard. That standard must always be kept high. A college displaying but meagre literary ability in its representative magazine is certain to feel the disadvan-tageous effects. And, last of all, remember that a paper can always be improved externally as well as internally by making it more attractive and elaborate, and that a full treasury, through 26o THE GETTYSBURG MERCURY the agency of a large subscription list, is the only way to gain this end. The foregoing has been written—a large proportion of its substance not for the first time—we believe, under the impulse of the right motive. Although, as said previously, we are about to relinquish active relations with the MERCURY, we are, under no circumstances, going to cast aside all interest in it. In fact, the contrary shall be the case. Its advancement will be our pleasure, and its prosperity our lasting desire. If you will but co-operate with us, student-friend, and if we let our good inten-tions take the form of material aid, all will be well. The pres-ent stringency will slacken. The MERCURY will improve and we shall indulge a just pride in our college monthly. ^^-^-^ EXCHANGES. THE Touchstone came out in January, clothed in a pretty gray and silver cover. We noticed at the foot of the cover-page—it may have been because of its attractive appear-ance— this sentence: "Published in the interest of Literary Lafayette." A sermon would be forthcoming on a theme which that sentence suggests, were it not for certain suggestions we have previously made concerning "much speaking." We would make that theme—"The Literary College." However, all honor to Lafayette if she is as thoroughly imbued with the literary spirit as she seems to be. There is one note to which most of our exchanges seem to be keyed : the warning of literary en-thusiasm. One comes out with an editorial declaring that at that particular institution literary spirit is dead. Another is continually appealing to the student body for poems and stories and essays. Were the productions of such a magazine as The Georgetown College Jo7irnal less worthy of praise, we might notice that the same group of men are the contributors month after month, and might draw our own conclusions. But we will not preach. Let us pray the oracle to send a great revival of literary spirit (f\ THE GETTYSBURG MERCURY. 26l upon our colleges, to make them centers of American literature. May the dead come io life again ! From the unassorted heap on our desk, we pick up the Mani-ton Messenger. We are made glad, as we read an announce-ment for the February number. It does not bewail a lack of material, but it announces such interesting subject material for the coming month that one becomes anxious to see next month's issue. We are not quite so pessimistic now. The article in the January number which warrants us in our expectations is a study of the leading character in "The Mer-chant of Venice." The author's interpretation of Shylock, as actuated by love for his persecuted race, places him in a some-what new light. "Side by side with the epithets, the Avarici-ous, and the Avenger, let us place the epithet, the Martyr." In a well-written article on "Panama," a rather partisan view is taken. The story of Herbert Spencer's life, with a statement of his theory, is very clearly shown. There is, however, a lack of the short story, and the poet does not venture to show him-self. Some of the ex-men have been quoting specimens of the college man's poetry. With apologies to the ex-man of the University of Va. Magazine, we quote: "The twilight palls The shadow falls And round me like a massive shawl The night descends." Author unknown. It may be better to lack poetry than to give the poet's Pegassus a chance to roam in such a way. But the magazine which carries something of this nature has at least the credit of having variety. We wish to acknowledge a new exchange, the Brown and White. It is a sprightly paper from Brown Preparatory School, Philadelphia. We wonder what the Dickinsonian might mean in her ex^ change notes, referring to the seven articles in the December number of The Gettysburgian, which is characterized as " a mediocre college weekly." No doubt the printer is at fault. 262 THE GETTYSBURG MERCURY Last night I held a little hand, So dainty and so neat, Methought my heart would burst with joy So wildly did it beat. No other hand into my heart Could greater solace bring, Than that I held last night, which was Four aces and a king. —Tlie Courant. The author of the following effort is nameless. Perhaps sometime he may come to college, and we can only hope that that time will be soon (for his own good). " The mouth is the front door to the face. It is patriotism's fountain and a tool-chest for pie. Without the mouth the pol-itician would go down to an unhonored grave. It is the gro-cer's friend and the dentist's hope. It has put some men on the rostrum and some in jail. It is temptation's lunch counter when attached to a maiden; tobacco's friend when attached to a man." The Review, edited by the students of Washington College,, has just arrived at our desk for the first time. " Why Brer Rabbit Has No Tail" seems to be an elaborate attempt at dia-lect. There is a tendency with some of the exchanges to arrive at least a month late. The St. Johns Collegian for January is at hand for the first time in several months. The issue, how-ever, is worthy of perusal, and the short story, although not particularly interesting as offered in this issue, unites with the essay to form a well-balanced college paper. The article on " The St. John's Spirit" should stir one's blood for his alma mater. "Spirit of Old-Fashioned Roses," Breathing the air of the spring, Spirit of far-away roses, Sweet as a song you sing. Now in the dusk of the twilight, As evening softly falls, Kiss the farewell of forever, Ere the thought of forever appalls ; Touch his lips gently and sweetly As leaves touch a castle's walls. —The Haverfordian. ma® PATRONIZE Ol'R ADVERTISERS. EAGLE HOTEL Rates $2.00, $2.50 and $3.00 per day. HAS A CAPACITY OF 400 GUESTS —=. FRANK EBERHART, PROP'R. Dealer in F Picture Frames of All Sorts. Repair work done promptly. Wl will also buy or exchange any second-hand furniture 40hanibersburgSt., - GETTYSBURG, PA. Buy Your^^^^s SUMMER SUIT -_A_T-IT FITS. IS STYLISH, LOOKS WELL, WEARS WELL. CLOTHING We mean Hand~TailoPed Ready-to-uuear Nobby Dress Hats, Swell Neckwear, Fancy Shirts, Men's Underwear. YORK, PENN'A. LWatch for his Representative when he visits the College j PATRONIZE OUR ADVERTISERS. Geo. E. 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ABSTRAKPenelitian ini bertujuan untuk mengetahui pengaruh karakteristik Islamic corporate governance terhadap kinerja bank syariah di Indonesia dan Malaysia. Dengan menggunakan regresi data panel 28 bank syariah di Indonesia dan Malaysia periode 2013-2019, penelitian ini menemukan adanya pengaruh Islamic corporate governance (ICG) secara simultan terhadap kinerja bank syariah. Hasil estimasi dengan dan tanpa variabel kontrol menunjukkan hanya variabel tingkat pendidikan Dewan Pengawas Syariah (DPS) yang konsisten memiliki pengaruh negatif signifikan terhadap kinerja bank syariah. Dengan menambahkan variabel kontrol, hasil penelitian menunjukkan bahwa variabel gender diversity dan frekuensi rapat DPS masing-masing berpengaruh positif dan negatif terhadap kinerja bank syariah. Hasil penelitian ini memberikan wawasan bagi regulator untuk dapat meningkatkan kinerja bank syariah melalui praktik ICG. Kata Kunci: Bank syariah, Dewan Pengawas Syariah, Indonesia, Islamic corporate governance, Kinerja bank, Malaysia. ABSTRACTThis study aims to determine the impact of Islamic corporate governance characteristics on the performance of Islamic banks in Indonesia and Malaysia. By using panel data regression of 28 Islamic banks in Indonesia and Malaysia for the 2013-2019 period, this study found the simultaneous influence of Islamic corporate governance (ICG) characteristics on the performance of Islamic banks. The results with and without control variables show that only the Sharia Supervisory Board (SSB) education level consistently has a significant negative effect on the performance of Islamic banks. By adding the control variable, the results show that the gender diversity variable and the frequency of SSB meetings have a positive and negative effect on the performance of Islamic banks, respectively. The results of this study provide insights for regulators to improve the performance of Islamic banks through ICG practices.Keywords: Bank performance, Indonesia, Islamic corporate governance, Islamic banks, Malaysia, Syariah Supervisory Board. DAFTAR PUSTAKAAgrawal, N., & Lakshmi, V. (2020). Board composition and board size impact on financial performance of the company. International Journal of Public Sector Performance Management, 6(5), 737–747. https://doi.org/10.1504/IJPSPM.2020.110142Ajili, H., & Bouri, A. (2018). Corporate governance quality of Islamic banks: measurement and effect on financial performance. International Journal of Islamic and Middle Eastern Finance and Management, 11(3), 470–487. https://doi.org/10.1108/IMEFM-05-2017-0131Alam, N., & Homy, A. (2020). The impact of corporate governance and agency effect on earnings management – A test of the dual banking system. Research in International Business and Finance, 54(April), 1–16.Al-Jaifi, H. A. (2020). Board gender diversity and environmental, social and corporate governance performance: evidence from ASEAN banks. Asia-Pacific Journal of Business Administration, 12(3–4), 269–281. https://doi.org/10.1108/APJBA-12-2018-0222Alsartawi, A. M. (2019). Performance of Islamic banks: Do the frequency of shariʿah supervisory board meetings and independence matter?. ISRA International Journal of Islamic Finance, 11(2), 303–321. https://doi.org/10.1108/IJIF-05-2018-0054Aslam, E., & Haron, R. (2020). Does corporate governance affect the performance of Islamic banks? New insight into Islamic countries. Corporate Governance, 20(6), 1073–1090. https://doi.org/10.1108/CG-11-2019-0350Baklouti, I. (2020). Is the sharia supervisory board a friend or an enemy of Islamic banks? Journal of Islamic Marketing. https://doi.org/10.1108/JIMA-04-2020-0118Baltagi, B. H. (2005). Econometric analysis of panel data, 3rd ed. New York: John Wiley & Sons.Bank Negara Malaysia. (2013). Guidelines on corporate governance for licensed institutions - BNM/RH/GL 001-1. Diakses dari https://www.bnm.gov.my/documents/20124/761709/20130619_B_PL_0014.pdfBank Negara Malaysia. (2016). Policy document on corporate governance - BNM/RH/PD 029-9. Diakses dari https://www.bnm.gov.my/documents/20124/65319/pd_CorporateGovernance_Aug2016.pdfBouteska, A. (2020). Do board characteristics affect bank performance? Evidence from the Eurozone. Journal of Asset Management, 21(6), 535–548. https://doi.org/10.1057/s41260-020-00181-2Buallay, A. (2019). Corporate governance, shari'ah governance and performance. International Journal of Islamic and Middle Eastern Finance and Management, 12(2), 216–235. https://doi.org/10.1108/IMEFM-07-2017-0172Choudhury, M. A. (2013). Corporate governance in Islamic perspective. International Journal of Islamic and Middle Eastern Finance and Management, 6(3), 180–199. https://doi.org/10.1108/IMEFM-10-2012-0101Darwanto, C. A. (2019). Corporate governance and financial performance in Islamic banks: The role of the sharia supervisory board in multiple-layer management. Banks and Bank Systems, 14(4), 183–191.De Haan, J., & Vlahu, R. (2016). Corporate governance of banks: A survey. Journal ofEconomic Surveys, 30(2), 228–277. https://doi.org/10.1111/joes.12101.Farag, H., Mallin, C., & Ow-yong, K. (2018). Corporate governance in Islamic banks: New insights for dual board structure and agency relationships. Journal of International Financial Markets, Institutions & Money, 54, 59–77.Fuzi, S. F. S., Halim, S. A. A., & Julizaerma, M. K. (2016). Board independence and firm performance. Procedia Economics and Finance, 37(16), 460–465. https://doi.org/10.1016/s2212-5671(16)30152-6Hakimi, A., Rachdi, H., Rim, B. S. M., & Hssini, H. (2018). Do board characteristics affect bank performance? Evidence from the Bahrain Islamic banks. Journal of Islamic Accounting and Business Research, 9(2), 251–272. https://doi.org/10.1108/JIABR-06-2015-0029Peraturan Bank Indonesia Nomor 11/33 Tahun 2009.Isa, M., & Lee, S. P. (2020). Does the shariah committee influence risk-taking and performance of Islamic banks in Malaysia? Journal of Islamic Accounting and Business Research, 11(9), 1739–1755. https://doi.org/10.1108/JIABR-12-2018-0207Iskandar, B. A., & Laila, N. (2016). Pengaruh komponen risk-based bank rating terhadap profitabilitas bank umum syariah di Indonesia (Periode 2011–2014). Jurnal Ekonomi Syariah Teori dan Terapan, 3(3), 173–186Islamic Financial Services Board. (2009). Guiding principles on shariah governance systems for institutions offering Islamic financial services. Diakses dari https://ifsb.org/download.php?id=4366&lang=English&pg=/published.phpJungmann, C. (2006). The effectiveness of corporate governance in one-tier and two-tier board systems: Evidence from the UK and Germany. European Company and Financial Law Review, 3(4). https://doi.org/10.1515/ecfr.2006.019Khalil, A., & Boulila, T. N. (2020). The impact of the shariah board's characteristics on the financial soundness of Islamic banks. Journal of Islamic Accounting and Business Research. https://doi.org/10.1108/JIABR-08-2018-0127Khan, I., & Zahid, S. N. (2020). The impact of shari'ah and corporate governance on Islamic banks performance: evidence from Asia. International Journal of Islamic and Middle Eastern Finance and Management, 13(3), 483–501. https://doi.org/10.1108/IMEFM-01-2019-0003Lassoued, M. (2018). Corporate governance and financial stability in Islamic banking. Managerial Finance, 44(5), 524–539. https://doi.org/10.1108/MF-12-2016-0370Mansour, W., & Bhatti, M. I. (2018). The new paradigm of Islamic corporate governance. Managerial Finance, 44(5), 513-523. https://doi.org/10.1108/MF-01-2018-0043Mayur, M., & Saravanan, P. (2017). Performance implications of board size, composition and activity: Empirical evidence from the Indian banking sector. Corporate Governance (Bingley), 17(3), 466–489. https://doi.org/10.1108/CG-03-2016-0058Mazzotta, R., & Ferraro, O. (2020). Does the gender quota law affect bank performances? Evidence from Italy. Corporate Governance (Bingley), 20(6), 1135–1158. https://doi.org/10.1108/CG-08-2019-0252Meslier, C., Risfandy, T., & Tarazi, A. (2020). Islamic banks equity financing, shariah supervisory board, and banking environments. Pacific-Basin Finance Journal, 62. https://doi.org/https://doi.org/10.1016/j.pacfin.2020.101354Mishra, S. (2020). Do independent directors improve firm performance? Evidence from India. Global Business Review, 1-19. https://doi.org/10.1177/0972150920917310Mollah, S., Hassan, M. K., Al Farooque, O., & Mobarek, A. (2017). The governance, risk-taking, and performance of Islamic banks. Journal of Financial Services Research, 51, 195–219. https://doi.org/10.1007/s10693-016-0245-2Mollah, S., & Zaman, M. (2015). Shari'ah supervision, corporate governance and performance: Conventional vs Islamic banks. Journal of Banking & Finance, 58, 418–435. https://doi.org/10.1016/j.jbankfin.2015.04.030Moundigbaye, M., Rea, W. S., & Reed, W. R. (2018). Which panel data estimator should I use? Economics: The Open-Access, Open-Assessment E-Journal, 12(4). https://doi.org/10.1080/00036840802600087Nomran, N. M., & Haron, R. (2019). Dual board governance structure and multi-bank performance: A comparative analysis between Islamic banks in Southeast Asia and GCC countries. Corporate Governance (Bingley), 19(6), 1377–1402. https://doi.org/10.1108/CG-10-2018-0329Nomran, N. M., & Haron, R. (2020a). Shari'ah supervisory board's size impact on performance in the Islamic banking industry: An empirical investigation of the optimal board. 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(2010). Econometric analysis of cross section and panel data, 2nd ed. Cambridge, Massachusetts: The MIT Press.Zeineb, G. B., & Mensi, S. (2018). Corporate governance, risk and efficiency: Evidence from GCC Islamic banks. Managerial Finance, 44(5), 551–569. https://doi.org/10.1108/MF-05-2017-0

Dottorato di ricerca in Storia e cultura del viaggio e dell'odeporica nell'età moderna ; Il documento attorno al quale è costruita la mia tesi è costituito da un taccuino di viaggio composto da 37 carte autografe raccolte sotto il titolo Viaggio da Roma a Napoli e descrizione dei vari monumenti di questa città e dei suoi punti di vista, di Giancarlo Conestabile (1842). Il taccuino è corredato da 17 carte che l'autore intitola Appunti di un viaggio a Napoli che raccolgono alcune brevi annotazioni relative al soggiorno nella città campana, il secondo taccuino al quale faccio riferimento in modo più marginale nel mio lavoro, è composto da 30 carte autografe ed è denominato Viaggio in Umbria Marche e Romagna (1844) di Giancarlo Conestabile della Staffa. Le carte fanno parte del manoscritto 2390 costituito da quadernetti e taccuini tutti redatti dal nobile perugino e appartenenti all'interessantissimo «Fondo Conestabile della Staffa» che è conservato nella biblioteca Augusta di Perugia, una parte della documentazione originaria è stata acquisita dall'Archivio dell'Università degli Studi di Perugia e dall'Archivio di Stato della città. Giancarlo Conestabile della Staffa (1824-1877), noto agli studiosi di Archeologia, è un personaggio ben inserito nel mondo culturale europeo di studiosi di arte antiquaria, viaggia moltissimo sia in Italia che all'estero, viaggia per piacere e per studio. A Napoli arriva per la prima volta nel 1842 a diciotto anni desideroso di conoscere le bellezze artistiche della città, e affascinato dalla prospettiva animata e vivace che offre la città partenopea. La tesi è strutturata in 5 capitoli, racconta il viaggio del giovane perugino contestualizzandolo nel momento storico particolare nel quale avviene, gli anni Quaranta nell'Italia del Risorgimento nello Stato pontificio e nel Regno borbonico e lo confronta con l'esperienza di altri viaggiatori che si spostano in Italia a partire dal XVII secolo. Nel mio lavoro ho voluto cogliere le diverse prospettive dalle quali i viaggiatori leggono i luoghi che attraversano, e come gli stessi luoghi si configurino sempre in una realtà nuova e mutevole. I capitolo: presenta documenti, tra i quali alcuni inediti, di viaggiatori che si spostano da e per Roma viaggiando lungo la via Francigena, nel XVII e nel XVIII secolo, si tratta di viaggiatori italiani, ma anche stranieri: - religiosi -nobili in viaggio da soli o accompagnati dai familiari. -viaggiatori inglesi, tutori, collezionisti d'arte, uomini per i quali il viaggio è ormai Gran Tour. La Società Geografica Italiana, il Fondo Caetani, l'Archivio Doria Pamphili, l'Angelica, l'Archivio di Stato di Roma, la Corsiniana, l'Archivio delle cerimonie del Vaticano, la biblioteca presso il santuario di Montevergine, sono le biblioteche in cui ho lavorato per le ricerche sui viaggiatori del XVIII secolo, religiosi, nobili, ma anche scienziati ed esploratori. II capitolo: presenta il Fondo Conestabile della Staffa, le segnature dei manoscritti, si tratta di cento opere che trattano delle esperienze artistiche e culturali delle civiltà antiche e studi sulle antichità italiche, molti documenti sono relativi a ritrovamenti e reperti, altri sono appunti di lezioni; - i documenti oggetto della mia tesi, un quadernetto rigato a matita composto quando, dopo un soggiorno di cinque mesi a Roma, decide di andare a Napoli, e un libretto relativo a un viaggio in Umbria, Marche e Romagna del 1844; - l'autore Giancarlo Conestabile della Staffa, la vita, gli studi e le sue relazioni con l'ambiente politico e culturale del periodo in cui vive; - la tipologia del viaggio e del viaggiatore con un'analisi delle motivazioni del viaggio in linea con le inclinazioni personali del Conestabile. In questo capitolo ho raccolto alcune testimonianze di viaggiatori dell'Ottocento evidenziando la molteplicità del vissuto che si offre all'occhio del lettore e confrontandole con l'esperienza del Conestabile, e ho inserito una mappatura di viaggiatori italiani e stranieri che hanno affinità con il Conestabile per i luoghi che attraversano e per i fatti storici che li coinvolgono. III capitolo: analisi del manoscritto, descrizione del viaggio a Napoli in tre paragrafi, il primo riguarda il viaggio nello Stato pontificio, con la descrizione della strada, delle stazioni di posta seguendo l'occhio del viaggiatore e evidenziando il suo punto di vista, quello di un diciottenne colto entusiasta della sua nuova esperienza, il secondo paragrafo descrive il viaggio nel Regno borbonico fino alla strada della Dogana Vecchia a Capodichino. Il terzo paragrafo è quello dell'arrivo a Napoli in cui si esprime la percezione che della capitale borbonica ha il giovane viaggiatore, il quarto e ultimo paragrafo è riservato all'immagine del territorio e della città, come appare agli occhi del giovane, confrontando la sua esperienza con quella di altri viaggiatori di allora, sottolineando che lo scritto assicura una abilitazione a esercitare il proprio magistero, quello di studioso dell'arte in una dimensione in cui il viaggio è inteso come conoscenza. IV capitolo: si tratta di un commento del manoscritto nel contesto critico della letteratura di viaggio e dell'importanza della sua scrittura, e di una presentazione breve di altri due scritti autografi relativi a due viaggi in Umbria. V capitolo: è una mappatura delle scritture di viaggio conservate negli istituti di ricerca consultati. In appendice è inserita la trascrizione del manoscritto. ; My thesis consists in the analysis of a travel notebook made of 37 autograph sheets of papers collected under the title da Roma a Napoli e descrizione dei vari monumenti di questa città e dei suoi punti di vista, di Giancarlo Conestabile(1842). The notebook includes 17 papers which the author entitled Appunti di un viaggio a Napoli and which are short comments on his stay in Naples. The other notebook I refer to in my essay, even though more slightly, is made of 30 autograph sheets and is called Viaggio in Umbria Marche e Romagna (1844) di Giancarlo Conestabile della Staffa. All the papers are contained in the manuscript 2435 which is formed by quadernetti e taccuini all written by the Perugian nobleman and belonging to the extremely interesting «Fondo Conestabile della Staffa», which is preserved in the Augusta Library in Perugia. A part of the original documentation was acquired by the Archivio dell'Università degli Studi in Perugia and the Archivio di Stato in the same city. Giancarlo Conestabile della Staffa, famous among the scholars of Archeology is a well.known man in the cultural European milieu of scholars of antique, he travels widely in Italy as well as abroad, both for study and for pleasure. He arrives in Naples for the first time in 1842, he is 18, longing to see the artistic beauty of the city and fascinated by the lively and vivacious perspective which it can offer. The essay is made up of 5 chapters and deals with the journey of the young Perugian and contextualizes it in the special historical background in which it takes place: in the 40s of the Risorgimento in the Papal State and the Bourbon Kingdom. It also compares this journey with the ones of other travellers in Italy since the 17th century. In my essay I mean to get the different points of view from which the different travellers look at the places they visit and how the places themselves always look like a different and changing reality. Chapter I: it is on documents, some unpublished, written by travellers from and to Rome, along the Via Francigena; these travellers are Italian but also from abroad: - churchmen - noblemen travelling by themselves or with their families - English travellers, tutors, collectors of art, all men on their Grand Tour The Società Geografica Italiana, the Fondo Caetani, the Doria Pamphili Archive, the Angelica Library, the Archivio di Stato of Rome, the Corsiniana Library, the Archivio delle Cerimonie del Vaticano, the library at the Montevergine Sanctuary are the libraries where I collected the information about the travellers of the 18th century: they were churchmen, noblemen but also scientists and explorers. Chapter II: its contents are - the Fondo Conestabile della Staffa and the shelf-marks of the manuscripts. They are 100 works about the cultural and artistic experiences of ancient civilizations, and studies on Italic antiquities. Many documents are about discoveries and finds, others are notes of lessons; - the documents object of my thesis: a small notebook written when he decided to move to Naples after spending five months in Rome, an another booklet concerning a journey to Umbria, Marche and Romagna in 1844; - their author, Giancarlo Conestabile della Staffa, his life, his studies and his relationship with the political and cultural environment of his time; - the nature of the journey and of the traveller together with the analysis of the reasons why he travelled; In this chapter I have collected some records of travellers of the 19th century, stressing the variety of the experiences and comparing them with the one lived by Conestabile; I have also inserted a list of Italian and foreign travellers who share some affinity with Conestabile about the places they visit and the historical events which involve them; Chapter III: it is about the analysis of the manuscript. The description of the journey in 4 paragraphs. - The first one concerns the journey to the Papal State and includes the description of the route, of the staging posts from the point of view of the traveller: a learned 18 year old young man enthusiastic about his new experience. The second paragraph describes the journey to the Bourbon Kingdom until the Dogana Vecchia Road at Capodichino. The third one is on Conestabile's arrival in Naples and his perception of the city. The fourth and last paragraph is dedicated to the impression the young man has of the city and its territory. Here the young man is aware that this experience "assicura una abilitazione a esercitare il proprio magistero, quello di studioso dell'arte", equating travel with knowledge; Chapter IV: It is a comment on the manuscript set in the critical context of the travel literature and on its importance; it also contains the presentation of two other autograph texts about a journey to Umbria. Chapter V: it contains a list of the travel texts preserved in the cultural institutes I visited for my research. The manuscript has been inserted as addendum.

Issue 57.4 of the Review for Religious, July/August 1998. ; lived experience of all who find that the church's rich heritages of spirituality support their personal and apostolic Cbristian lives. The articles in the jou.rnal are meant to be ~nformative, practical, bistorical, or inspirational,°written from a tbeologi.cal o.r spiritual Or sometimes canonical point of view. Review for Religious (ISSN 0034-639X) is published bi-monthly at Saint Louis University. by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393. Telephone: 314-977-7363 ¯ Fax: 314-977-7362 E-Mail: FOPPEMA@SLU.EDU Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ¯ St. Louis, MO 63108-3393. Correspondence about the Canonical Counsel department: Elizabeth McDonough OP 1150 Cedar Cove Road ¯ Henderson, NC 27536 POSTMASTER Send address changes to Review for Religious ¯ P.O. Box 6070 ¯ Duluth, MN 55806. Periodical postage paid at St. Louis, Missouri, and additional mailing offices. See inside back cover for information on subscription rates. ©1998 Review for Religious Permission is herewith granted to copy any material (articles, poems, reviews) contained in this issue of Review for Religious for personal or internal use, or for the personal or internal use of specific library, clients within the limits outlined in Sections 107 and/or 108 of the United States Copyright Law. All copies made under this permission must bear notice of the source, date, and copyright owner on the first page. This permission is NOT extended to copying for commercial distribu-tion, advertising, institutional promotion, or for the creatio.n of new collective works or anthologies. Such permission will only be considered on written application to the Editor, Review for Religious. for religious Editor Associate Editors Canonical Counsel Editor Editorial Staff Advisory Board David L. Fleming SJ Philip C. Fischer sJ Regina Siegfried ASC Elizabeth McDonough OP Mary Ann Foppe Tracy Gramm Jean Read James and Joan Felling Kathryn Richards FSP Joe~ Rippinger OSB Bishop Carlos A. Sevilla SJ David Werthmann CSSR Pa~icia Wittberg SC Christian Heritages and Contemporary Living JULY-AUGUST 1998 ¯ VOLUME 57 ¯ NUMBER 4 contents 342 looking forward Encountering Hinduism: Being Stretched by God Elizabeth Hillis OCD presents her own experience of encountering another religion as a valuable gift and a new way of deepening our faith in God, who is always greater' than our understanding. 354 Towards the Millennium Donald Macdonald SMM ponders the different a'pproaches to the millennium--through our focus on circumstance or our focus on Christ. 368 pioneers Two 17th-Century Women of Wisdom: Mary Ward and Marguerite Bourgeoys Marion Norman IBVM presents, from the changing world of three and four centuries ago, two venturesome women as models of lived wisdom for the church and world of today. 387 A Path Traced Out: Providence in Mother Theodore Guerin's Life Mary Roger Madden SP draws a picture of Mother Theodore Guerin, a pioneer for the missions of the Sisters of Providence in the United States, who will be beatified on 25 October 1998. 33-8J Review for Religious 394 consecrated life Merger Issues and Ways to Address Them Beatrice M. Eichten OSF describes core issues involved when religious congregations seek some sort of merger and offers practical reflections on how to go about it. 4O7 Refounding by Honing the Purpose Concept Nihal Abeyasingha CSSR distinguishes two pursuits, purpose and values, and shows how such careful thinking can help religious in the renewal of their lives together. 419 living together Community: Intentional or. ? Catherine Harmer MMS clarifies the meaning of Christian community, with its four elements of support, challenge, accountability, and discernment. 429 Community Living: A Question of Balance Melannie Svoboda SND, on two continuums, sketches expectations and caring within religious communities and then offers individuals and communities some reflection questions. departments 340 Prisms 435 Canonical Counsel: The Evangelical Counsel of Obedience: Background and Development 441 Book Reviews ~dy-August 1998 Receive the Holy Spirit. Whose sins you shall forgive. prisms One of the most moving moments for me during a meeting with women and men religious in Johannesburg, South Africa, had to do with forgiveness and reconciliation. One of the participants, an Augustinian novice director, observed that, just as the government had set up a Truth and Reconciliation Commission to bring a certain peaceful closure to the painful memories of the apartheid era, so it might be help-ful in the church and in our various religious congrega-tions to establish a similar kind of commission. He noted: "The differences in policies and practices among whites, coloreds, and blacks--in our memberships and in our min-istries, not just between parish congregations but even within a single province of women or men religious---have caused pain and left scars that a church or religious-life truth and reconciliation commission might go a long way to healing." A deeply reflective silence followed, and then a chorus of voices began to express a universal agreement among the white, colored, and black religious present that this agenda needed to be pursued in future meetings among the conference members. Our life experience tells us that we human beings do not easily come to forgiveness and reconciliation. We even find the gift of forgiveness by God the most difficult of God's many gifts for us to accept. Commonly we try to earn forgiveness; we attempt to "make up" for whatever we have done badly or left undone. Our behavior is just as consistent in our relations with one another as it is with God. It is often evident in the way we offer forgiveness: on Review for Religious the condition that the person--whether it is my brother or sister, my son or daughter, my friend or fellow worker--performs in a way to deserve it. And yet forgiveness is just that: a gift "given for" someone. Jesus made it clear through his parables and his example that forgiveness is first a gift from God--given for us--and then God invites us into sharing the gift by the way we live. God so much wanted us to share in the divine way of acting that in the prayer that Jesus taught, it is the only petition to which our personal actions are connected: "Forgive us our sins as we forgive those who sin against us." Forgiveness is so far beyond our ordinary human capacities, Jesus seems to indicate, that, we need to pray for the gift in every "Our Father" we say. On that first Easter Sunday evening, Jesus appears to his dis-ciples-- all locked up in fear--and offers first for their peace the gift of his Spirit. With the permanent gifting of the Holy Spirit comes the power for us to forgive. The church for centuries has seen in these very words the foundation of the sacrament of rec-onciliation. But, long before the sacramental system was clearly delineated, the church understood the gifting of the Spirit and the power to forgive as an essential part of our Christian living in peace. Like Jesus, we are meant to stand ready always to forgive. The old saw "to err is human, to forgive divine" is very true. Even with the baptismal and confirmation gift of the Spirit, we more often feel weighted by our human meanness than moved by divine forgiveness. At first we might be inclined to think of forgiveness as being about the past. But, just as the Truth and Reconciliation Commission may be recalling past happenings only to look towards the future of South African society, so God's forgiveness of us and our forgiveness of one another always look toward the future--the way we will relate and the way we will act. That is why, as we prepare to enter into the third millennium, we need to invoke the Spirit. For our wbrld of age-old hatreds and fresh hurts cries out for us Christians to give witness to the precious gift of forgiveness. Giving witness to forgiveness--that will be our new evangelization. David L. Fleming SJ ~ly-August 1998 ELIZABETH HILLIS Encountering Hinduism: Being Stretched by God looking forward I am a Christian, a contemplative religious, yet for sev-eral years I have been learning about my God and about my faith from Hinduism. Is this a contradiction? Is it unusual? I do not think so. Religious pluralism surrounds us and allows us to cross boundaries that once set us apart from those who believe differently. Theologians study and write about how other religions experience God and the world; East-West dialogues have been set up between Christian and Buddhist monastic communities; in secu-lar and professional life we frequently encounter Hindus and Muslims, take classes in yoga, read about kundalini awakening, practice Zen sitting. How is the Catholic to grapple with the challenge to faith presented by such encounters? There is no easy answer, but from prayer-fully reflecting on my own experience I have gained some insights into this important adventure. First, I would like to make clear my belief that encountering.another religion is a valuable gift, that it is actually a divine call to open ourselves to a new way of finding ourselves in a world that is growing smaller, a new way of deepening our faith in God., who is always greater than our understanding. This gift may noF be for everyone, and it is seldom something we choose for ourselves. It just happens. Then we have to make room for it in our lives, room which may reorganize everything else. That is how Elizabeth Hillis OCD writes from Carmel of the Holy Family; 3176 Fairmount Boulevard; Cleveland Heights, Ohio 44118. Review for Religious it was for me, and this article presents some aspects of what I have learned in the process. My first direct contact with Hinduism was through a medical professional whom I met in 1989. From my first meeting with her, I was impressed with something that I felt instinctively had to do with her Indian origin and her Hindu beliefs. What drew me to her seems to have been related to the quality of her silence and serenity. Though busy with her medical practice and busy with being a wife and the mother of teenage children, she seemed to. possess a poise and centeredness, an evenness of mind and judgment, a detached yet focused compassion for her patients and colleagues that was unlike anything I had ever witnessed. She seemed to have a secret source of strength. She once gave this state of centeredness a Sanskrit name, sthita-prajna, and spoke of how she had seen this quality in her own mother the last time she saw her before she died. With her husband and children, she had returned to India to visit her parental home. Her mother had welcomed them joyously, but,. when it came time for them to leave, the mother was equally able to let them go. Her outward serenity seemed clearly to come from serenity within. It was the same quality that I had noticed in this woman. Stbita-prajna, written on a small piece of Post-it paper (that I still have!), was the beginning of my study of Hindu religious texts. My first reading was of the Bhagavad-Gita, probably the most pop-ular and widely read of all the Hindu scriptures, and that which is dearest to many Hindus. There, in the second chapter, I met stbita-prajna again, where K_rishna explains to Arjuna the qualities of an integrated person who can regard all things, persons, and experi-ences equally with detached interest. The Gita states: When a man puts from him all desires that prey upon the mind, himself contented in self alone, then is he called a man of steady wisdom. Whose mind is undismayed though beset by many a sor-row, who for pleasures has rio further.longing, from whom all passion, fear, and wrath have fled, such a man is called a man of steadied thought, a silent sage. Who l~as no love for any thing, who rejoices not at whatever good befalls him nor hates the bad that comes his way-- firm-stablished is the wisdom of such a man. And when he draws in on every side his senses from their proper objects as a tortoise might draw in its limbs--firm-stablished is the wisdom of such a man.~ ~uly-August 1998 Hillis ¯ Encountering Hinduism While this text does not represent the whole of Hindu thought, it does touch on an important element, the yoga (or practice) of renunciation. What is renounced here is not human activity or experience, but the tendency to attach oneself to human experi-ences in such a way that they destabilize the self. These are the "desires that prey upon the mind." Pleasures and sorrows, good and bad experiences, still come and go, but they no longer disturb the person who is established in the truth of the self (atman). Such a person lives in a state of equanimity, stbita-prajna, "steady wisdom" or stable consciousness. My friend had seen this in her mother, and I had seen it in her. In ~ubsequent conversations she explained her understand-ing of a related discipline, what the Gita calls karma yoga or the "yoga of detached action." All work is to be done with detach-ment because it is our duty. Attachment to the reward of our works ties us to what we do; nonattachment frees us from such bondage to deeds (karma). Therefore, detached, perform unceasingly the works that must be done, for the man detached who labors on to the highest must win through. (BG 3.19, p, 55) Furthermore, offering the work to God is a spiritual sacrifice that brings freedom. Content to take whatever chance may bring his way, sur-mounting all dualities, knowing no envy, the same in success and failure, though working still he is not bound. Attachment gone, deliverance won, his thoughts are fixed on wisdom: he works for sacrifice alone, and all the work he ever did entirely melts away. (BG 4.22-23, p. 59) The Gita goes on to teach that the person who is stabilized in self, sthita-prajna, and who engages in d~tached action, karma yoga, has yet another step to take toward complete integration and freedom: devotion or bhakti. This is to make all existence, all action, a means of loving God. The god referred to in the Gita is Krishna, an incarnation of Vishnu, and it is he who instructs Arjuna: "Let him sit, his self all stilled . . . his thoughts on Me, integrated, yet intent on Me" (BG 6.14, p. 66). Thus the stabi-lization of self and the yoga of detached action are not enough by themselves to bring liberation: one needs to focus the mind and heart entirely on a personal god. Bhakti (loving devotion) is nec-essary; a surrender to the divine being both completes the task of personal integration and makes it possible. Review for Religious The source of all am I; from Me all things proceed: this knowing, wise men commune with Me in love, full filled with warm affection . To these men who are ever inte-grated and commune with Me in love I give that integration of the soul by which they may draw nigh to Me. (BG 10.8,10, p. 78) Steady consciousness, detached action, and loving devotion to a personal god, such are a few basic teachings of the Gita which might be an interesting parallel to the Christian path toward union with God. But I am not sure that the study of Hindu texts alone would have held my interest if it had not been for the liv-ing example and friendship of a contemporary Indian woman who was willing to share with me her own experience of her religion. In addition to our infrequent conversations, I had the witness of her own life, which concretely modeled what I~read. She partic-ularly exemplified the path of karma yoga by making offerings to God of her everyday actions: her medical practice, her care of husband and children, driving a car, shopping. I am not speak-ing here of a woman who was externally "religious" in an obvious way. She was far from any Hindu community where she might visit a temple or gather with others in .devotional rituals. Her home, her clothing, her habits were fully American. Her children attended the local public high school. Yet she was attempting to conform her life to the wisdom of the Gita, to live an integrated life as best she could, to work with detachment, to teach her chil-dren the values and beliefs she had internalized. Did she succeed? It seems to me that she did in a way she never planned. In November 1991 she was diagnosed as having a brain tumor, which in spite of all treatment slowly took every-thing away from her: her medical practice, her power of thought and judgme.nt, and even life itself. In this situation of tragedy, she asked, not (as we all might) "Why me?" but "Why now?" She regretted more than anything that she would not see her chil-dren grow up. Yet at the same time she struggled to live in a spirit of self-surrender, one day at a time, sometimes feeling better, often feeling worse. I saw in her a growing search for a hope that could take her beyond the limitations of her physical weakness. From time to time she asked her husband to bring her to our monastery chapel, where she spent time in silent meditation, sit-ting beside him or with one of her sisters who had come from India to care for her. She brought all of her family to meet me, to Hillis ¯ Encountering Hinduism talk about meditation, or to share her questions on whether to seek further treatment. She asked for the address of a place of prayer where she could make a retreat, though she was never well enough to carry out this i~lan. . For me it is significant that this Hindu woman found in a Christian monastic setting a place where she could experience peace and gain insight again into how to live her life fully to the end. We had never spoken of religious questions with a view to converting one another, and yet, with each other's help, both of us had grown in following our own path to God. I like to think that, just as her %lues and beliefs had deepened mine, the witness of a contemplative religious had helped develop in her the "devo-tion" to a personal god that she knew from the Gita: Whoso at the hour of death, abandoning his mortal frame, bears Me in mind and passes on, acdedes to my own mode of being; there is no doubt of this . Then muse upon Me.always. for, if you fix your mind and soul on Me, you will, nothing doubting, come to Me. (BG 8.5,7, p. 72) I have no evidence that my friend found consolation in this text of the Gita as I do now when I think back to her last months. There comes a time when we cannot accompany those we love in their final journey. But knowing that these scriptures were part of the fabric of her life makes me sure that their content and mean-ing had been internalizeddn the way that we Christians have sim-ilar texts engraved in our memory and our heart: "Come to me, all you who labor and are heavily burdened, and I will give you rest" (Mr 11:28). In~ the end the truths that we live by, and die by, are very simple. I miss Shobha. I know that in some mysterious way my life was changed by our friendship. But it was also changed by the religious encounter that was the context of our relationship. Since her death I have studied Hinduism patiently and perseveringly from many different perspectives, and I know that I shall con-tinue to. do so because, just as it did in the beginning through her, this encounter with another religion still constantly reveals God to me. I have taken some time to detail what "happened" to me. Now I need to question how I have (or have not) integrated it into my life. How do I remain a Christian and deepen my Christian under-standing and commitments by learning from Hinduism? How Revlew for Religious does anyone stay balanced when crossing the boundary that nor-mally sets Christian experience apart from the non-Christian? I have formulated four guidelines for my own use, which could be applied to any situation of interreligious exploration, but which here I apply to my study of Hinduism. They are, briefly: (1) Take seriously the differences between my own tradition and that of another religion. (2) Pay attention to the details that I notice. (3) Follow the questions that naturally arise. And (4) keep looking back at my own tradition. First, I need to take seriously the differences between my Catholic beliefs, theology, and practices and those I see in a Hindu friend or read about in a Hindu text. Great injustice can be done both to my own self-understanding and to my real appreciation of the "other" if I look only for similarity of shared views or experience. We may have much in common, but there is probably a much greater area of difference. To over-look this, or to settle for a vague intuition of universal connectedness, is not helpful. It may even be harmful, and it is certainly not respectful of the other. It is usually not true that we are all saying the same things in dif-ferent words. Very often we are saying quite different things about the divine, about human life, and about the nature of human/divine interaction. I had to keep this realization in mind during my conversations with Shobha. It was necessary for me continually to ask myself what she meant by a certain explanation of her beliefs. I had to go to the texts she quoted and try to understand them as she did rather than separate out inspiring' thoughts that fit comfortably into my Catholic framework. An example is found in the texts quoted above from the Bhagavad-Gita and the Gospel of Matthew. In both places the words "come to me" are used, by Jesus and by Krishna. Yet the context shows that Matthew's Jesus is inviting his hearers to human discipleship in the present life, a discipleship which involves a specific sort of following, a willingness to learn of Christ, humility of heart, and the patient carrying of the burdens of life. On the other hand, the Krishna of the Gita calls the devo- How does anyone s tay balanced when crossing the boundary that normally sets Christian experience apart from the non-Christian? Hillis ¯ Encountering Hinduism tee to an inner concentration on his divine being, leaving behind any attachment to human life which could tie the soul to earthly existence and necessitate further cycles of rebirth. In both situa-tions divine comfort is offered to the person who approaches God in loving trust, but in one case the fulfillment given by Jesus is incarnational while, in the other case, material exis(ence must be transcended for the sake of merging with Krishna in his univer-sal form. On the surface it is natural that the words of Krishna would call to mind those of Jesus, but it must always be kept in mind that Krishna is not Christ, nor is his relationship to the devotee the same as that of Christ to the Christian disciple. It seems best to let the differences simply stand as they are. We can learn from the tension of holding these texts side by side and see-ing both what they are saying and what they are not saying. We also learn the detachment of letting others come to Krishna dif-ferently than we come to Christ. This recognition of difference leads into the second guide-line, to pay attention to the details we notice. It is in the details that we most frequently confront the differences that exist between religions. Although it may seem helpful to generalize about another religion in order to have a coherent way to grasp its tenets and the interrelationship of belief and practice, such generaliza, tion gives a false sense of mastery. It glosses over unwieldy facts which do not fit the pattern that a predetermined theology assigns to "non-Christian" experience. If we really want to take another religion seriously, it is worthwhile to read its sacred writings and hear what its followers have to say about themselves. This means attentive listening and openness to a diversity we might not expect. Unfamiliar mythology will frequently perplex us; moving rituals or insightful texts will possibly attract us; exotic practices may repel us. In one way or another, a good many unmanageable details will keep us aware that Hinduism is vast, complex, and varied in its expressions. It takes time and serious application on our part to identify and unlock the meaning of certain key con-cepts. Patient attention to the details we do not understand keeps us in a position of humility. There is much we may have to leave unexplored and unexplained. This is in itself a most respectful way of approaching the "other"--to acknowledge the mystery and to let it stand as it is. It is God we are meeting in this mys-tery of the other, God who acts in the lives .and values of real people who do not believe or think or Worship as we do, God Review for Religious whose grace is far more extensive than our theological constructs might have us realize. Details lead us to question what we are learning. It is impor-tant at this point to follow the questions that arise and to allow them to open new questions, new vistas of understanding, and new mys-teries of God that we cannot begin to penetrate. When the details make me aware that Krishna cannot really be considered a Christ-figure, that he teaches a very different sort of doctrine than Jesus, then I naturally begin to ask: Who is this Krishna? What is his origin? How is he human, how divine? What sort of deity is he? How do people relate to him, worship him, love him, serve him? Such questions are the heart of interreligious experience, but they probably cannot be asked until we have gone through the pre-liminary steps of taking seriously the other religion. As long as I do not consider Krishna to be an authentic deity for a con-siderable number of real people, there is a danger that I will consider him to be only a fable, a religious fiction that need not be reckoned with in a serious way. The situation becomes even more complex if I .begin to follow these initial questions and find that there is not only the Krishna of the Gita, but also the Krishna of north-Indian mythology and the Krishna of south-Indian devotional poetry. How are they the same deity and how different and how do the various strands of the Krishna tradition combine and intermingle? To find out who Krishna is will lead me to question what a deity is, how mythology is part of every religious figure, how story and experience and ritual play a part in the development of belief. These vast questions have opened up for me simply because I paid attention to details about a god who is foreign to my religious tradition. It soon becomes obvious that, to pursue these questions, one must study seriously. This is an important point because encoun-tering another religion has to engage more than my feelings of attraction or repulsion or my intuition of realities beyond words. I need to use my mind in a careful and persevering way in order to enter into the world of the Hindu, who may seem to have Encountering another religion has to engage more than my feelings of attraction or repulsion or my intuition of realities beyond words. ff~dy-August 1998 Hillis ¯ Encounte~ing Hinduism human feelings of devotion similar to mine, but whose way of thinking about religious truths may be unlike any systematic approach familiar to me. Unless thought is explored by thought, there can be no real understanding of the other. To set ourselves to this task is, in one sense, to pursue an unrealistic goal, because the scope of another religion is so vast and the context so for-eign. Yet the very impossibility of the endeavor to think beyond our categories is what calls us to begin, in whatever small ways we can. To try to think with a Hindu about her beliefs, even by read-ing a sacred text she treasures, to set aside prejudgments that would restructure her beliefs in a Christian framework, to thoughtfully pursue questions about the differences we see, but without ever coming to the end of those questions, is to stumble into the vastness of God with a new appreciation of how very limited is the human grasp of Divine Reality. Vv'hen it is so difficult and time consuming to learn about another religion, why would anyone bother? The reason may be that there is an Other whom we do not know and curiosity leads us to investigate beyond what is familiar and comfortable. The exploration of cosmic space is an example of the insatiable need we have to go where we have never been, to understand what we do not yet know. In the experience of going beyond our bound-aries, an incredible miracle can happen. Our astronauts experi-enced it the first time they walked on the moon. It was the miracle of looking back and seeing the planet Earth as one single unit, not a globe divided into nations and territories. It so changed their view of life that, when they returned home, they were impelled to do all they could for unity among the peoples who inhabit the planet, to share their vision of the whole with as many as could receive it. A similar paradigm shift occurs when we try to step into the world of another religion: we see the human quest for God in a different way than before. It becomes necessary to work for a more reverent view of the religious "other." It is no longer possible to criticize or to compete or even to compare; in whatever limited way we can, we must seek to understand. Boundaries between countries and differences between religions will continue to exist, and such differentiation is healthy. But the boundaries can become permeable; the differences can contribute to increased self, understanding. The last step in the process of learning from another religion seems to be that it leads us to keep looking back at our own tradi- Review for Religious tion. Whether we start our investigation because we are curious, or because it seems a good thing to pursue, or simply because it "happens" to us, we will always find it necessary to look back. We need to be firmly grounded in our own tradition and to be deepening our roots continuously as we look outward. In my case, many years of pondering the Scriptures, the Carmelite mystical tradition, and other Christian mystical writings--and some famil-iarity with theology--give me a stable position for looking into Hinduism. I am spontaneously attracted to the writings of Hindu mystics, and these, in turn, call me back to well-known Christian texts that seem almost parallel in their expression of the search for God. Let us put the above-quoted text from the Gita on detached work alongside a maxim of John of the Cross: Therefore, detached, perform unceasingly the works that must be done, for the man detached who labors on to the highest must win through. Content to take whatever chance may bring his way, surmounting all dualities, knowing no envy, the same in ~uccess and failure, though working still he is not bound. Attachment gone, deliverance won, his thoughts are fixed on wis-dom: he works for sacrifice alone, and all the work he ever did entirely melts away. (Bhagavad-Gita 3.19, 4.22-23, pp. 55 and 59) God is more pleased by one work however small, done secretly, without desire that it be known, than a thousand done with the desire that people know of them. Those who work for God with purest love not only care nothing about whether others see their works, but do not even seek that God himself know of them. Such persons would riot cease to render God the same services, with the same joy and purity of love, even if God were never to know of these. (St. John of the Cross, Sayings of Light and Love, 20)2 When texts are paired in this way, we can look back and forth between one tradition and another and gain from the light each one reflects upon the other. We see the obvious and important dif-ferences and the questions which these raise, but this need not prevent us from letting the two texts illumine one another. Francis X. Clooney SJ, to whom I am indebted for this insightful model of comparison, makes this comment about parallel texts: "As I read back and forth., each keeps showing me a way to the other, ~uly-August 1998 Hillis ¯ Encountering Hinduism and I end up with a doubled insight, a spiritual 'sense that goes beyond either text by itself. Pairing texts such as these creates a visual tension and emphasizes the enhancement of meaning occurring when we take our own tradition and another seriously and reverently, at the same time, together.''3 Such a bringing together of texts provides a way of integrat-ing our previous Christian commitment with any experiences that cross religious boundaries. Each encounter with the "Other" echoes back to something familiar even as it draws us beyond. We learn to look alternately in both directions without criticism or superiority, but in humble and careful appreciation. Actually what seems to take place when we look into another religion and then back at our own over a period of time is a weaving back and forth between the two in such a way that the ideas, texts, or expe-riences complement each other and intermingle fruitfully without distortion of their origin.al identity. We do not try to force par-allels, but merely look back and forth from one text to another where different traditions are attempting to grapple with com-mon questions about human experience of the divine. What I learned from Hinduism about sthita-prajna, about karma yoga, and about bhakti enable me to take a new look at detachment, duty, and devotion and at the freedom I have in sur-render to Christ. My frame of reference is not the same as that of the Gita; I am not a devotee of Krishna, but a disciple of Christ. Yet I believe I am a better follower of the gospel and a better reli-gious because of my contact with the Gita and with a woman whose life exemplified for me her Hindu beliefs. My questions about Krishna and what sort of deity he is lead me to look at what sort of God I worship and love and serve in Jesus. Without the vantage point of Hinduism, without (as it were) standing on the moon, I might not have had the perspective to look back and see in simpler terms the unity of my own Catholic faith and the rad-icality of my contemplative quest. I am certain that, without step-ping outside my own Catholic worldview, I would not have been grasped and changed by the vastness of God, who is very present in Hinduism in a way that will always be a mystery to me. The gift of encountering another religion is well worth the demands it makes on us in time, openness, vulnerability, or patient study. There is risk, but if we look back as well as forward, if we stay poised in the tension created by who we are as Catholic and how we are discovering God in non-Christian experiences, if we Review for Religious pay attention to differences, details, and questions, it is very pos-sible that we will be overtaken by the miracle of finding ourselves anew in a world of faith, where we learn from our non-Christian neighbor how very big God is. Notes ~ The Bhagavad-Gita 2.55-58, trans. R.C. Zaehner (Oxford: Clarendon Press, 1969), p. 52. The Zaehner translation of the Gita is the most tex-tually accurate, but I quote with apology for the lack of inclusive lan-guage. The Sanskrit text meant "he" because it was primarily addressed to higher-caste males. 2 The Collected Vdorks of St. John of the Cross, trans. Kieran Kavanaugh OCD and Otilio Rodriguez OCD (Washington, D.C.: ICS Publications, 1991), pp. 86-87. 3 Francis X. Clooney SJ, "In Ten Thousand Places, in Every Blade of Grass: Uneventful but True Confessions about Finding God in India, and Here Too," Studies in the Spirituality of Jesuits 28, no. 3 (May 1996), pp. 1-42, esp. pp. 2-3. See also his "Praying through the Non-Christian," Review for Religious 49, no. 3 (May-June 1990), pp. 434-444, and his Seeing Through Texts (New York: SUNY Press, 1996). In chapter 5 of this work, Clooney gives many illuminating examples of parallel Hindu and Christian texts. Many foreign missionaries depend upon people like you who donate subscriptions for them to Review for Religious. To start a subscription for a deserving missionary, please send $24 to: Review for Religious ¯ 3601 Lindell Blvd. ¯ St. Louis, MO 63108 To pay by credit card, phone: 314-977-7363 or fax: 314-977-7362 L353.-- July-August 1998 DONALD MACDONALD Towards the Millennium Ibrecall a series of magazine articles on foreign travel written y people who had never been to the countries they described--this approach would be objective! The magazine was, of course, being humorous. But, in fast-moving times such as ours, we perhaps speak too glibly of the years ahead. Wisely, then, does Tertio millennio adveniente emphasize "preparation for." with a view to being ready for the psychological dynamism of a new beginning should it come. For it is better to examine the present moment with a view to the future than to just dream of what may or may not be. From the Christian perspective, we have the choice of cen-tering either on circumstance or on Christ. I shall sketch briefly what each of these choices means, and then examine them both at greater length. The center of gravity of mature individuals, it has been said, is always to be found where they actually are. Such people accept responsibility for and from the situation in which they now find themselves, even when it is a difficult one. While all of us grow older, not all of us grow up, and so not everyone manages to retain this center of gravity, this poise. We do not automatically mature. People try to avoid responsibility and look for the gap in the hedge. By profession, by publicly giving our word, we religious are considered to have invested ourselves in a group of people who have the intention of identifying with the will of God. Here we are Donald Macdonald S!VIM writes for us the first time eve~ from his native Scodand: Montfort House; Darnley Road; Barrhead; G78 1TA; Scotland, U.K. Review for Religious meant to strike root, and growing maturity should help us exam-ine the present and future landscape from that perspective. In practice, then, our center of gravity is either in circum-stance or in Christ. Present circumstances, like the electricity bill, seem so real as to define reality; they appear so immediate that response to them seems inescapable. Yet, if we are always latch-ing on to current circumstance, reacting to what we think is hap-pening, we should not be surprised to find ourselves with the patchwork personality of a rag doll. It is almost impossible to have a center of gravity in forever changing circumstance. To drive a particular car, the advertiser tells us, means "You know you are a success." Equally the ecology lobby may suggest an indifference to our present environment. Fashions change even in church and religious life. Wise are the religious who never iden-tify wholly with what they are doing at the expense of who they are. To have even a toehold in the present, it helps to have a foothold in the past; "real development is not leaving things behind as on a road, but drawing life from them as from a root.''~ Taking our identity and sense of worth chiefly from present cir-cumstance can never give us such a root; hence, as the millen-nium approaches, there is a sense of rootlessness among many people, people who are subject to the tyranny of the contempo-rary. On the other hand, what is our perspective on life when our center of gravity is in Christ? The ministry [of Christ] has gone on for nineteen centuries and more, and it still goes on. What is the secret of its stay-ing power? The answer of the whole New Testament is that it is the risen Christ himself who is carrying it out. It is very easy for us, who have been brought up in a scientific age, to think of Jesus bequeathing his principles and ideals to his followers and leaving it to them to take up and carry on the task he is presumed to have laid down somewhere about A.D. 30. That is not the New Testament picture at all. There can be little doubt that, if it had been left to the disciples to take up tasks, their choice would have fallen elsewhere . No: the secret of the matter is that it is Christ who picks up the threads, Christ who takes the lead, Christ whose presence and power are one constant inspiration and strength. The resurrection means above all just this, that Christians do not inherit their task from Christ, they share it with him. We are not the successors of Jesus but his com- ~dy-August 1998 MacdonaM ¯ Towards the Millennium panions. That is the measure both of our privilege and our personality.2 Insofar as this insight of faith matures and truly becomes our own, we are taken out of ourselves into a growing realization of the gift of God in Christ in the present moment. This should be an endless source of wonder. We mature as Christians precisely insofar as we realize the wonder of the companionship offered through our baptism into Christ--that we are in the church and with him in the church. Transfiguration into Christ should be seen as a real option. Generations of saints and the genuinely good prove it. There is a world of difference between "succes-sor" and "companion." If we have not matured in Christ, as the New Testament understands it, we shall never understand this, and that perspective will not be ours. We are then unable to see what is there in the present moment in Christ. We are left to look for meaning and purpose in life elsewhere, not least in response to circumstances over which we have little control. A Prey to Circumstance The first thing to be said about approaching the millennium under the tutelage of circumstance is that we may not see it. We may have died. We may, too, be ill or incapacitated. Our limited circumstances will be world enough for us then. Some of us may decide to jump ship to look for a safer berth outside of our order or congregation. This is understandable as a response to circum-stance. Circumstances change and we fear the changes. What will happen to us in the millennium? The thought of sitting among strangers all day in a home for the elderly run by the town coun-cil, with little status and less independence, can really frighten us. Seen as changing circumstances, the millennium means inse-curry. That then, for the first time since our prot~ession, we might find ourselves genuinely "poor in fact and spirit" (Perfectae cari-tatis §13) might weigh little against our fear of radically changing circumstances. We will likely feel bullied and frightened as the coming millennium takes us into an unfamiliar world that we can-not control. We may also be afraid of the changing culture, particularly in the West. The values which to some extent have formed us and to which we have tried to give our lives may increasingly be pushed to the edge. The sales person with a product nobody wants is in Review for Religious a frightening position. Contemporary movers and shakers who set the pace and seem to write the agenda for living may marginal-ize us. The millennium may see us, then, washed further up onto the shore of utter irrelevance. Who are we then? From a Christian standpoint, there is a progressive coarsen-ing of life generally. The positive values of our culture--built on our Judeo-Christian ethic, however imperfectly practiced--have hitherto managed to order relationships between individuals, neighborhoods, bureaucracy, law, and society. Shared assumptions mapped out life around us. This is now changing. The unborn, children, and the elderly are particu-larly vulnerable. The intrinsic dignity of individuals as created by God and redeemed by Christ, along with that dignity's call for respect, is under increasing pressure as the gospel light which illumined human reality is dimmed. Tabloid newspapers and media culture generally appear to be governed by "the bottom line." People are treated cruelly and privacy is invaded as the poor and immature are exploited to make a dead-line. The worldwide picture seems even worse. Power, money, and sex have always been dominant in human behavior, but the pounds, francs, and dollars purchased in that world are often at the expense of the basic currency used there--people. Inevitably, reli-gious whose identity is primarily from circumstance will be influ-enced when not overwhelmed by this. They may approach the coming millennium in a state of free-fall, with numbing fear rather than challenging expectation. Contemporary culture is not wholly negative. The concern for our global environment is a positive value without being made an ersatz religion as well. There is, too, an active social concern to better the lives of people worldwide. But even here, with icons like Francis of Assisi, Mother Teresa, and many a selfless Christian neighbor, the picture painted is often of the church scrambling to catch up with something contemporary and worthwhile whose impetus comes from elsewhere. Whether this is true or not is beside the poin.t to people who take their cue. mainly from the present situation. We mature as Christians precisely insofar as we realize the wonder of the companionship offered through our baptism into Christ. y~uly-dug'ust 1998 Macdonald ¯ Towards the Millennium A further positive value is a growing awareness of transcen-dence and the spiritual. The church, which religious represent and which, one might think, could offer so much here, is again dis-advantaged. A common perception is that the Christian religion emphasizes morality at the expense of spirituality whereas Buddhism, for example, gives primacy to spirituality. It is sad to see this, but in practice it is often the gospel as lived and preached even by committed believers. The Pauline way of centering first on Christ, and then from within that companionship being open to life regardless of circumstance, is far from universal in Christianity as commonly experienced. There is often no real understanding of the motivation for Christian behavior. Religious marked with that lack are handicapped in approaching the mil-lennium. We cannot bring to the millennium values we do not yet have. An increasing desire for the spiritual cannot be met by religious who do not know how to mine that seam from within the past aiad present of their church. Whoever thinks of the future must be concerned with the worrying question of vocations to religious life. In much of the world, families are becoming smaller. The two-child family is not especially suited to being the home of vocations to religious life. And, with family relationships frequently breaking up, the home is not often a likely place for the nurture and support of religious vocations. Against this background the'shortage of candidates cannot just be put down to "bad" men and women religious not living up to the evangelical life to which they are committed. Young people growing up in a sometimes decadent media/pop culture readily get used to being fed on a diet of having rather than giving. "What's in it for me? It does nothing for me! The magic's gone! I'm too young for responsibility!"--such words, all turning on the idea of self-fulfillment, do not create a seedbed for future vocations to any form of adult Christian life. Long-term, open-ended, lifelong commitment is increasingly rare in contemporary culture. Nothing lasts. You are always let down. In nominally Christian communities, many adults do not mea-sure up and do not take responsibility for where they are. The increasing spread of what is held to be politically cor-rect can suffocate an authentic gospel life. The young, especially, need vision and courage if they are not to succumb, in an endless succession, to one or another flavor of the month. Often what is politically correct may not be evangelically right. A newspaper Review for Religious" cartoon, for example, shows a schoolboy buying cigarettes and asking the shopkeeper to wrap them in a copy of Gay News--an acerbic comment on a government policy advocating sixteen as the minimum legal age for homosexual relations while holding to the age of eighteen for buying cigarettes. In webs of circumstance like this, many young people may not be able to hear a call to religious life that is otherwise clear and inviting. Another problem today is that for many young persons the test of reality is how they themselves experience life. No one, particularly no authority figure, is going to tell them how to live their life! They are free! Vv'hat counts is what is trueJbr them. Reality is what they feel it is. Drawing upon a wealth of 20th-century experience, they are chary of giving ourselves to a guru, whether secu-lar or Christian. From the infamous results of "only obeying orders" to the pain caused by religious guides with feet of clay, the path is littered with casualties, and the hurts go deep. What people do not so well defend themselves against--and it can be just as damaging--is losing, unawares, their freedom regarding some contemporary matters, matters about which they adopt unthink-ingly the politically correct answer. The fetters here can hold as firmly as any medieval mindset is alleged to have done, and the damage may be terminal. To vow ourselves to God in religious life means that, to a greater or lesser extent, we commit ourselves to an overarching tradition and to a particular superior. Few people like constraint, and today God, parents, teachers, and other authority figures are often treated with pointed disrespect. There seems to be a com-pulsion for people to assert themselves in opposition to them, whereas nonauthority figures are often worshiped and can take us where they will. If the surface aggression is paramount, there is litde place for trust, and so a genuinely gospel community can-not be built. If this immaturity is carried to the approaching mil-lennium, there will be an inbuilt fault in the foundations of whatever we attempt to create. In the church, superiors are sometimes seen as the unaccept-able face of religion. Yet someone has to be willing to take the The increasing spread of what is held to be politically correct can suffocate an authentic gospel life. J~dy-August 1998 Macdonald * Towards the Millennium responsibility, especially in our unsetded times. It may cost much. The superior, in thrall to circumstance, will suffer particularly, always presupposing his or her own integrity while in office. A for-mer provincial superior, reflecting on his time in office, said; "One loses one's innocence when one is in a position of author-ity. Would it were otherwise"--but he notes that the great major-ity are not the cause of his hurt.3 Cardinal Basil Hume OSB, archbishop of Westminster, spoke of being misunderstood, misrepresented, disliked, criticized, and written off as a disaster.4 (Of course, this kind of thing, in today's jargon, "goes with the territory," but also is not always unde-served.) Yet now he has come to see such suffering as really a blessing. The disguise may seem impenetrable, but the blessing is there. When circumstances chastened and hurt him despite his best endeavors, he found it a marvelous way to grow in the Spirit. In the situation he came to see that only the gospel lasts. Everything else falls away, and ultimately he is graced with the realization that there is only the fidelity of God in Christ to be relied on. St. Paul, writing from prison, would agree: "God. has gra-ciously granted you the privilege (charis) not only of believing in Christ, but of suffering for him as well" (Ph 1:29). When we feel hemmed in and hurt by circumstance as we approach the millen-nium, it would help immeasurably if we were at home with the small print of the gospel. It really does translate experience for us--provided that we focus in any and every situation not on cir-cumstance, no matter how immediate, but on our risen Lord. The Company of Christ and Each Other As the basic guide for religious "is a following of Christ as proposed by the gospel" (Perfectae caritatis §2), it follows that to attempt this we need to know how to approach the New Testament, where the authentic portrait of Christ is to be found. We should test the assumption that, come the millennium, we will really know how to do this. It is the claim of Pope John Paul II that, given "the prayerful and meditated reading of the word . . . a humble and loving lis-tening to him who speaks., one's own vocation can be discov-ered and understood, loved and followed, and one's own mission carried out.''s This is a major claim, but the Holy Father rein- Review for Religious forces it when he says "the person's entire existence finds its uni-fying, radical, meaning in being the terminus of God's word." That is to say, if we mature into habitually, instinctively being a terminus of the gospel, all the threads of a situation and the capac-ity of life to shock or puzzle us will be brought together; whatever lies deepest in us will be reached; and we will be given to see pur-pose in life. For many this is but a worthy platitude, notionally true but factually unreal. Yet the claim stands. If we can find our way to becoming a terminus of the word of God, we will not nec-essarily have a trouble-free life, but we will be given a security which jostling circumstance cannot unsettle. We are, as has been well said, then in touch with the Pilot. Imagine if we approached the millennium from within that perspective, knowing it to be true! A cameo, chiefly from a few verses of Philippians 3, gives us a glimpse of how this might be done and of the dividends to be gained from doing it. From prison St. Paul wrote to his people in Philippi to thank them for remembering him there and for gen-erously sending one of their number to help and encourage him. The backdrop to the letter (and, in truth, the foreground to Paul's understanding of community) is soon stated: "I thank my God . ¯. for your partnership in the gospel from the first day until now" (1:3,5). Invariably it is "us" with St. Paul, never "me and you" unless he is forced to "speak like a fool" in defense of his stand-ing as a genuine apostle. This fellowship (koinonia) between Paul and his people, which stems from the realization of their oneness in Christ through baptism, is the overall context in which the interchange of the letter takes place. When, as here, it is under-stood and reciprocated, it both thrills and puts new heart into him. He writes from within the strength of that relationship to encourage it and further it. That insight of responsibility for each other in Christ is as valid today as then. If we approach the millennium determined to make our baptismal fellowship real by investing ourselves in the c.ommunity, we will communicate, at a deep level. It should be a priority and is well within the competence of most of us if, for example, it is expressed in a word of appreciation, a word of sym-pathy, a word of encouragement, a word of thanks. These are the building blocks, and the present moment is the time and place to lay them. As we know from experience, a word "in season," when genuinely meant, does really help and might encourage us and ~tly-Augttst 1998 Macdonald ¯ Towards the Millennium those around us to reach and welcome the millennium. "Friends are facts, and the good things you have done to them are facts," said G.K. Chesterton. This is time usefully and evangelically spent. Only insofar as we mature in Christian life will we do this and be able to sense how shoes pinch other people's feet. St. Paul writes of his present situation: "I regard everything as loss because of the surpassing value of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things" (3:8). The verb suggests total loss as in shipwreck or business failure. Everything has gone--family, status, career, security, good name. He writes from prison now. Initially he was compelled to leave Philippi after being given the standard flogging for a trouble-maker. His present situation follows the same pattern. Then, as now, circumstances are none of his choosing, but in the situation, as Cardinal Hume and many others found when similarly placed, he finds God in Christ: "for his sake I have suffered the loss of all things., in order that I may gain Christ and be found in him" (3:8-9). He is in fact in prison, but Paul knows that he is in Christ! There is his center of gravity. From the viewpoint of circumstance, his fidelity to the call of God's providence in Christ has wrapped him in rags and insecurity. The same situation, seen from the insight of faith, is altogether worthwhile, for it enables him to "gain Christ and be found in him." This is a superb place to be, with an enviable grasp of reality. What a center to move out from! Religious approaching the millennium would do well to try to make that perspective theirs. Whatever the circumstance, our risen Lord is there. We date the present from the moment of Christ's birth. He is our companion now. Each moment of each day as well as the millennium finds us wanting "to know Christ and the power of his resurrection and the sharing of his suffering by becoming like him in his death" (3:10). The verb implies close identity, and again transfiguration is offered as a real possibility. Paul discovered this not by whisding in a cemetery or in a library, but by applying the insight of faith to the circumstances of every-day life, good days and bad. Attempting in such company to become a terminus of the word of God offers us virtually unquan-tifiable dividends. Finally, for our purposes, Paul says, "I press on to make it my own, because Christ Jesus has made me his own" (3:12). Again the situation is prison. Paul writes of racing to the finish of a race Review for Religious when in fact he is not going anywhere without his jailers' per-mission. The marathon of the Christian life which he entered at baptism is not particularly concerned with going from A to B to C, Rather, it means interpreting the present situation through a progressive deepening of understanding of what it means to be in Christ, There is never a situation or circumstance where our risen Lord is not there. Even in the isolation of crucifixion, if life is so cruel, even there we are nailed to the cross with Christ. Paul says that he has not yet fully matured in Christ. There is always more to be sounded in those unfathomable depths. The dynamic here is the wonderful realization that "Christ Jesus has made me his own." He wants to hold as he is now being held. Held within the security of his Lord who rose from a grave to make him "his own," Paul is a driven man. He is aware that his present situation may cost him his life--"I am being poured out as a libation" (2:17)--but it can never separate him from Christ. From this unchanging center, there is much more to be received and, within himself, much still to be surrendered. So, from within the security of his risen Lord whatever the circumstance, Paul is "still running, trying to capture the prize for which Christ Jesus captured me" (3:14). The imaginative appeal Of the imagery comes from an imprisoned Christian individual writing a letter of thanks and encouragement to his no doubt frightened people. So much seems to go so wrong so often. Yet he would have them think as he does: "Let those of us then who are mature be of the same mind" (3:15). Just what does he see? Religious who would be more mature as they approach the millennium could usefully examine their situation from that perspective. Does that insight interpret life for us at any level? Baptism into Christ means an invitation to a present relationship with God through the Spirit, not just loose membership in a particular group. Religious life has no other purpose than to invite us to enflesh that in ourselves by attempting to live for God alone at one with his will. The experience of St. Paul in times past is not without value, but what if it could be mine now? Understood from within a Spirit-graced Christian community, it pays altogether richer div-idends. It is not just an example of what someone did then, but an There is never a situation or circumstance where our risen Lord is not there. Macdonald ¯ Towards the Millennium invitation to consider what we can do now. This is interpreting life in the light of the gospel. Unifying, radical meaning is on offer here to those who try to be habitually open to receive. In Christ ours is a present reality. We are his companions, not his succes-sors trying to make what we can of a long-dead tradition. Accordingly, "to mature" means here that we have Someone to give and someone to be. This is not the least of what we can bring to the millennium. If we stay rooted in Christ, into whom we have been bap-tized, we can come to know that immediate circumstance is not all there is in defining present reality. There is no need to approach the millennium like stunned rabbits caught in the headlights. In Christ there is a vast arc of gospel fellowship among the living and the dead, all held in the present moment. We are one in Christ with so very many; and, if we can mature in their faith, we shall be given to see meaning in life. Rather than consider the millen-nium a milestone to be reached at a future date, a milestone that is being surrounded more and more by the massed choirs of the advertising media, why not stay where we are now in Christ and let the millennium (as indeed any circumstance) come to us? Always to be in the one place in Christ!--our center of gravity, our spiritual focal point, can only become more secure as we more and more see God giving himself to us there in Christ. This is where we are. We can then try to interpret circumstance through our risen Lord, knowing that, whether life is good or ill, we are never without the power of his resurrection or the fellowship of his suffering. Travel Light This is not to ~dvocate the passivity of a cow in the field. How could it when the reality of our life comes from our risen Lord who has made us his own? This is energizing, delightful presence, compelling us to be enlivened by it. Whatever a future calendar date brings, it cannot break that firm bond. Ultimately, it is all there is. We then want to make Christ really our own as he has made us truly his. For religious this should mean a hard look at our rule or founder's insight in the light of the gospel. We may have accumulated much. A mere middle-class lifestyle-- without the potentially maturing presence of husband, wife, or child--will not attract or challenge others. Should we not travel Review for Religious light to the millennium? Circumstances may be stripping us of much that we are attached to and find hard to give up, but we can nonetheless choose to drop even more. More has to be done to make our fellowship in the gospel a practical, reality. Arguably, the word community is heard now more than ever before, although there seems to be less of it. Religious profess to find God's will among a particular group of people. But only insofar as the risen Christ is real to them do imperfect individuals, living among others also imperfect and even dys-functional, have the courage to attempt this. If anything is to come of it, then, Christian maturity is essential. Without it we have nowhere to come home to--and indeed no one to be. It is no small achievement to welcome the millennium in the company of Christ and in full awareness that this company is all we have. How best to have this awareness in changing circumstances and amid lessening numbers is a problem. It is for different people to find various solutions in view of their temperaments and God-given gifts. No one can read the future, but, as T.W. Manson pointed out earlier, we are Christ's companions and the initiative of the entire gospel enterprise lies with him. There is no future for the maverick away from Christ. Inspirational individuals will always be found among those who habitually listen to the gospel, wishing to follow wher-ever it leads. Risk, challenge, and retrenching may be factors in an apostolate for the millennium. Community, it has been said, should be more like a hive than a nest. Ultimately, if the millennium finds us in Christ as the gospel understands this, we shall reflect his presence there. The pres-ence of Christ is the one ageless gift we have to offer. Circumstances change and situations sometimes frighten and even crucify, but the underlying reality for those who see with eyes of faith is the presence and power of our risen Lord. Here is where we live and move and have our being. We let life come and find us here. But we cannot do this complacently. We must foster a growing sense of awe and of our good fortune. The more real this awareness of presence is, the keener are we to share it with others. The sacraments (not least the Blessed Sacrament) are realities of presence, and we should try to share The presence of Christ is the one ageless gift we have to offer. d~lly-Augvtst 1998 Macdonald ¯ Towards the Millennium what we find there. They feed us as our life progresses. They are glimpses of life at the heart of our community, and they reflect mystery at the heart of reality. There is much more here than we can see, even graced by the insight of faith. As companions of Jesus, one with him and each other through baptism, we need to try to bring gospel fellowship to people in ways they can understand. Circumstances had Paul in prison miles away from his anxious people. To encourage him they sent one of their number. To thank them he wrote them a letter. They did what they could in less-than-ideal circumstances. Although cir-cumstances do not allow us to do all that we would like, we should not be discouraged from trying to do what we can with what falls into our hands. Remember, the initiative is from the presence and Spirit of our risen Lord. When we are open to his presence, we find we have a community; we have Someone to share. The millennium offers a challenge, and one of the best ways to meet it is for ourselves, our individual selves, to really make Christ our own and so try to be found always in him--and then to give from that center and invite others to meet Christ there. Our Lady and a cloud of saints once lived this life of faith, and, whatever the reasons for moving their statues from our churches and communities, we should again savor their company now in Christ. In the fellowship of the gospel, they can be real and not static presences. Many a secular idol will be worshiped as we approach the millennium. The Christian community can offer more than that. It was individuals sharing with others what they themselves had been inspired to see of the gospel who thereby inspired oth-ers so that even more followed and formed our various religious orders and congregations. We present-day members, perhaps feel-ing our lack of inspiration or vision, would do well to recognize our situation for what it is. If we are afraid, let us admit it, but let us not focus on fears without bringing to them the faith vision that so helped Paul and his people. For them this was no theo-retical exercise. It. could be equally real for us. "A loving knowl-edge of the word of God and a prayerful familiarity with it are specifically important for the prophetic ministry," says Pope John Paul. This echoes the conviction of the best in the church over centuries. This insight had and has now the power both to form an elite and encourage the frail. Review for Religious i G.K. Chesterton, The I~ctorian Age in Literature (London, no date), p. 12. 2 T.W. Manson, The Servant Messiah (Cambridge University Press, 1953), p. 98. 3 R. Rolheiser OMI, "The Last Word," The Catholic Herald (London), 4 July 1997. 4 Cardinal Basil Hume OSB, "Reflections on Leadership" (keynote address at Conference of Religious, 1997), Signum, 20 February 1997, p. 10. s John Paul II, Pastores dabo vobis, 1992. This and the next two quo-tations are from §47. Spirit Prayer Spiritt. Holy! Stirring birds and buds and Buddhists, Moving mothers, monks and Muslims, Turning wheels and churning waters, Shifting rocks and shaking ridges, Sweeping fields and forests, Raising bread and bodies, Spinning dreams and dancers, Whirling clouds and clowns, Filling sails and souls, sifting, Sounding, Singing, Sighing, Spirit, oht. Do what you do, Dance where you dance, Blow when you blow, Move us to move, To break from the laze of our days At the Word we have heard, With the Breath that will lift us from death. Mary Alban Bouchard CSJ j~dy~August 1998 MARION NORMAN Two 17th-Century Women of Wisdom: Mary Ward and Marguerite Bourgeoys pioneers Wisdom, which in biblical literature is usually personi-fied as a woman, is described in Proverbs 8:12-14 as "mis-tress of the art of thought" who shares house with Discretion; hates pride and arrogance, wicked behavior, and a lying mouth; and is a source of good advice, pru-dence, and perception. The Hebrew words for wisdom and wise man (hokhmah, Ex 36:2, and hokham, Jr 9:23) are used in various ways throughout the Old Testament to connote the skills needed to carry out tasks successfully. Hokhmah implies a deeper quality than cleverness, and hokham means not a clever know-it-all but a sage, one who, having acquired knowledge of the world and human nature, can penetrate to the depths of the human situa-tion, seeing it as a whole and then sharing that vision by giving prudent advice or immortalizing it in the form of proverbs or aphorisms. The prophet Jeremiah declares, "Let not the wise man (hokham) glory in his wisdom; neither let the mighty man glory in his might." In rabbinic literature, however, the wisdom of Proverbs has come to refer to the "wisdom of the Torah,". and the wise man now becomes the scholar Marion Norman IBVM (Loretto Sisters) presented this paper, here slightly revised, at the International Mediaeval and Renaissance Conference in Banff in May 1997. Her address is Loretto College; 70 St. Mary Street; Toronto, Ontario MSS 1J3; Canada. Review for Religious well versed in the Torah. The identification of Torah with wisdom dates from Deuteronomy (4:4-6): See I have imparted to you laws and rules, as the Lord my God has commanded me, for you to abide by in the land which you are about to invade and occupy. Observe them faithfully, for that will be proof of your wisdom and dis-cernment to other people, who on hearing all these laws will say, "Surely that great nation is a wise and discerning people." Thus, from originally implying little more than technical abil-ity, wisdom took on moral and religious connotations. In time it became synonymous with reverence for the Lord, as expressed in the Book of Proverbs: "Reverence for the Lord is the beginning of knowledge; fools despise wisdom and instruction" and "Let your trust be in the Lord. to show what is right and true" (Pr 24:7, 22). Hebrew wisdom was not alone in leaving its indelible mark on Western culture. Greek and Roman wisdom (usually referred to as philosophy) played a significant role as well, as did the leading Hellenistic philosophers, who claimed to teach their disciples how to live by providing moral instruction about what was right and wrong and how best to carry out their duties as individuals and in social relationships. Early Christianity perceived a certain affinity between its own aims, as expressed in the Sermon on the Mount, and those of Judaism and the best Greco-Roman philosophies. All three strains had a great influence on Western culture and, at the time of the Renaissance, came together to provide the intellectual, social, and religious context for the kinds of wisdom exemplified by the two 17th-century women of wisdom who are the subjects of this study. My selection of them has not been arbitrary. That the Bible even more than the Greco-Roman classics has' been the principal source of inspiration for both readers and writers of English lit-erature has long been recognized. Little wonder, then, that the biblical ideal of wisdom was carried over into the conduct of peo-ple's daily lives. This was particularly true of women, who, deprived of formal education in the s~ven liberal arts (reserved almost exclusively for males), relied on biblical primers and the Bible itself as their sole textbooks. We read, for instance, of female servants, shopkeepers, and housewives, especially among the Puritans, painfully acquiring a knowledge of the original biblical July-Aug'ust 1998 Norman ¯ Two 17th-Century Women of Wisdom languages for better access to the scriptural message. And, with the greater availability of biblical texts since the invention of printing and the Reformers' stress on the Bible as the "sole rule of faith," reliance on individual inspiration assumed central sig-nificance. The biblical concept of wisdom saw God as the source of wisdom for individuals seeking humbly to discover and imple-ment it as it was spelled out in the Torah. Each of these two 17th-century women received intimations of the direction in which the Lord was leading her, and, responding with docility and trust, received further clarification about God's plan for her in her own daily living. The response of Mary Ward (1585-1645) and Marguerite Bourgeoys (1620-1700) to God's invitation had implications both negative and positive. It meant, first of all, rejecting the usual pattern of marriage and family in favor of an exclusive conse-crated discipleship, freeing them for the service of the entire Christian community. This, in turn, involved a readiness to leave home and country if God asked it of them. Mary Ward For Mary Ward, at a moment in English history when adher-ence to the traditional religion was proscribed by the state and its preservation imperiled, the immediate need, as revealed to her by God and further discerned by experience, was for a total and free commitment to God that would flow out into love for oth-ers. She felt empowered to reach out to new needs and to devise whatever might be required to meet those needs. Inevitably, how-ever, the wisdom imparted in her close union with God in prayer entailed "the rejection, in whole or in part, of older, conventional patterns and methods that were no longer meeting new needs and situations. The clash between fidelity to divine guidance and official representatives of authority, as in the case of earlier bib-lical prophets like Isaiah and Jeremiah, was inevitable. Mary Ward's own response, which she constantly urged on her com-panions as well, was single-minded and unequivocal: "After busi-nesses I go to find myself in God, without any will or private interest and with a will only to have his will, which I cease not till I find."1 Mary understood this open and faithful orientation to God's will--desiring solely to love God and refer all actions to Review for Religious him--as adapting to the lives of consecrated women the lifestyle the church had already approved for Jesuits in their Formula insti-tuti. Precisely what this would entail was not revealed to her at once. In the first half of the 17th century, the cultural climate cre-ated by the Puritan and Parliamentary ascendancy brought forth a highly vocal group of educational reformers such as John Milton, John Dury, Marchmount Nedham, Samuel Hartlib, and Jan Comenius. At the same time the new scientific movement-- inspired by Francis Bacon as spokesman and promoted, under royal sponsorship, by the Royal Society of London--put Britain in touch with parallel interna-tional movements in France, Italy, and elsewhere. Voices of dissent were not failing, moreover, to speak out coura-geously on behalf of neglected groups of people--especially children of the poor and girls and women. These asserted, by their writings and actions, the rights of the counterculture against the prevailing climate of opinion, including the tendency to denigrate women. It is in the light of such conflicting views on the aims, con-tent, and methods of instruction that the enlightened and coura-geous leadership of women of wisdom like Mary Ward and Marguerite Bourgeoys should be seen. Although 17th-century politicians, theologians, and educational theorists were united in seeing the inadequacy of the current educational system to meet changing needs and priorities, they could agree on little else. Neither Francis Bacon nor John Milton apparently perceived women's education as necessary or even desirable. None seemed to see the value of preparing future mothers who would be responsible for the basic training of the young as future morally responsible and loyal citizens. For English Catholics the educational situation was particularly critical. Harassed politically, sodally, and economically and denied access to such employment as their rank and abilities deserved, they were crippled by taxes for nonattendance at Anglican services and threatened with imprisonment or death for possessing Catholic The biblical concept of wisdom saw God as the source of wisdom for individuals seeking humbly to discover and implement it. July-Aug~tst 1998 Norman ¯ Two 17tb-Century Women of V~dom books or providing accommodation to priests or Catholic instruc-tors. At an early age their children were forced to seek schooling on the continent, facing for up to nine years the loneliness, the foreign customs, languages, and climate, and the other handicaps of exile. Those without the necessary means were denied even basic instruction, while the care of the needy, the sick, the dis-abled, the aged, and the prisoners was entirely dependent on what-ever could be provided by families or individuals. Little wonder that the principal responsibility for transmission of and instruc-tion in the faith heritage devolved on the womenfolk and that, in the face of growing apostasy and indifference, a sound education for women as well as males came to be of crucial importance. Mary Ward, called by a recent historian "the greatest Englishwoman of the 17th century," was born at Mulwith near Ripon, Yorkshire, on 23 January 1585 (shortly before the defeat of the Spanish Armada) and died 30 January 1645 (shortly before the beheading of Charles I at the height of the Civil War). She came from a family noted for its staunch loyalty to the old reli-gion, which had been proscribed in England for more than sixty years. Failure to swear to the Acts of Supremacy and Succession and to attend services weekly in the local Anglican parish church made heads of families liable to imprisonment or even death. Mary's own parents and grandparents and she herself experienced such imprisonment, and several relatives were executed for their faith. The year before her birth, her fellow countrywoman, Margaret Clitherow, had been martyred at York. Like most children in such devout Catholic families, Mary received her early schooling and religious instruction in her own home and in homes of relatives and family friends. During those years she first felt the call to follow Christ in a life consecrated by vows of poverty, chastity, and obedience. Since the time of Christ and the Apostles (as can be seen in the New Testament), women as well as men had chosen such a way of loving discipleship. From the Middle Ages, too, despite the weight of authority against women's right to education or the exercise of leadership outside their own homes, a surprising quantity of writ-ings by women has survived. Exceptional women like Hildegard of Bingen and Catherine of Siena played prominent roles that changed the course of history, notwithstanding the patriarchalism of church and state. Until the early 17th century, however, women's accepted' mode of service of Christ, apart from that of "helpmeet" Review for Religiotts in marriage, was a lifetime spent in contemplation within monas-teries such as those of Poor Clares and Carmelites. After the dis-solution of religious houses in England, that meant for Englishwomen a lifetime of exile in some foreign climate. Prayerful discernment, as well as natural prudence and obser-vation, convinced Mary that the best way for her to give her life to the service of her "Friend of friends" would be, not marriage, but "some other thing., without all comparison more to the glory of God.-2 Further light came in November 1615 regarding the kind of holi-ness which that "other thing" would require. Rejecting the commonly held view that "women could not do good except to themselves," Mary envisioned a different kind of women's vocation, one engaged in education and other works "congruent to the times." Her institute would be one marked by "a singular freedom from all that could make one adhere to earthly things, with an entire application and apt disposition to all good works." Members would "refer all to God," doing "works of justice. [We would] be such as we appear and appear such as we are . Grounded in this, we should gain at God's hands true wisdom."3 Mary defined what came to be called her concept of "the Just Soul" in terms of three kinds of freedom: freedom from attach-ment to worldly values, freedom for all works of justice necessary in this world, and freedom to "refer all to God." Her words for this special kind of holiness ~'evealed to her were "freedom," "justice," and "sincerity" (or "verity"), the qualifies by which we as human beings participate in God's own life of goodness and wisdom, and which, she insisted, we have the right to ask and expect of God. What seems clear is that Mary, considering these three free-doms of "the Just Soul" to be the qualities essential for living out the ideal of Christian holiness as envisioned by Ignatius Loyola, could see nothing to prevent their application to women as well Mary defined "the Just Soul" in terms of three kinds of freedom: freedom from attachment to worldly values, freedom for all works of justice necessary in this world, and freedom to "refer all to God." ff'uly-Aug'ust 1998 Norman ¯ Two 17th-Century Women of V~sdom as men. This became even more explicit in Mary's speech to her companions (1617) describing the virtues required for their way of life, of which a cleric had disparagingly said, "When all is done, they are but women." Mary's speech, because its depth of insight and vision for the future transcend her own institute and pertain to the whole concept of women's discipleship, deserves to be quoted: I would know what you think he meant by this speech . Fervor is a will to do good, that is, a preventing [preve-nient] grace of G~)d and a gift given gratis by God, which we could not merit. It is true [that] fervor doth many times grow cold, but what is the cause? Is it because we are women? No, but because we are imperfect women. There is no such difference between men and women. Therefore, it is not because we are women, but, as I have said before, because we are imperfect women and love not verity. It is not veritas hominum, verity of men nor verity of women, but veritas Domini, and this verity women may have, as well as men.4 Such was the vision that drove Mary Ward (after her two tri-als of the strictest form of women's contemplative life then known, the Poor Clares, both Flemish and English) and her five like-minded companions to cross the English Channel again in 1609. But Mary was a woman not only of vision but of practical common sense and ingenuity as well. Because at-the time both faith and morals were daily being eroded by ignorance and lack of access to the sacraments, the most pressing need seemed to be the provision of instruction for both children and adults. So, at St. Omer in the Catholic Netherlands, where there was a large English refugee population, they began educating, in secular and religious subjects, children of English refugees and the local poor. Their freedom from enclosure and from distinctive religious costume allowed them a helpful flexibility in their min-istry. They would sometimes wear fashionable dress when calling on gentlefolk (such as the archbishop of Canterbury, who had been desirous of meeting these ladies who had done "more harm than six Jesuits"), and sometimes "mean clothing" when visiting the prisoners or the sick (Mary Ward once disguising herself as a maid to gain access to a lady and bring her back to the practice of her faith),s Because adults, too, lacked instruction and often were destitute as well, the sisters extended their ministry to these further needs of those critical times.6 Review for Religious This new concept of religious life, freed of the restrictions of cloister, of government by male superiors, and of older male-inspired Rules, was so revolutionary that it proved both incomprehensible and unacceptable to ecclesiastical authorities steeped in the patriarchal assumptions of centuries. Today, when church and society are still trying to come to terms on the role of women, Mary Ward seems indeed a prophetic woman of wisdom in the Old Testament tradition. Unlike many visionaries, however, this woman had a vigorous practicality about her. What others said, Mary Ward did. Erasmus and Ftnelon said girls should be educated and, if they were above average intelligence, even taught some Latin as the key to all learning (though under male, direction, of course). Mary Ward opened schools in St. Omer, in Rome, and (under the very noses of pursuivants) even in London to provide education for all who desired it and, as far as they could, regardless of social distinctions. Guided but not bound by the Jesuit Ratio studiorum (1599), Mary believed that, since education is for life and a woman's life is not the same as a man's, the content should differ, though a woman's intellectual powers were by no means to be underrated. "God can use only good ones," she said of both teachers and pupils. So, in addition to the liberal arts and, of course, religion, her curriculum included painting, dancing, music (both vocal and instrumental), handwriting, speech training, drama, and modern languages. Language teaching was always a specialty in her schools, and for this no mere smattering would do, but only suf-ficient mastery to read the best authors of each language and to write it well.7 Originally most pupils were English refugees, but, as the schools spread throughout Europe, though English continued to be taught as a second language, the local vernaculars--French, Flemish, German, and Italian--were added. The nuns, who, as Mary Ward's Memorial of 1629 says, included '"Italians, Spanish, French, Germans, Netherlanders, Bohemians, Hungarians, English, and Irish," usually wrote to one another in Latin, Italian, or French (to make things harder for the English government's paid interceptors of mail). Another evidence of the foundress's farsightedness was that the syllabus included, besides the usual subjects, simple mathematics or "accounts." When one recalls that Samuel Pepys, secretary of the royal navy and a university graduate, required special tutoring to master the multiplication Norman ¯ Two 17th-Century Women of VV'tsdom table, this was very avant garde indeed, as was the inclusion of "globes," a combination of geography and astronomy. As her contemporary Richard Mulcaster had urged better training for teachers, so Mary trained hers so well as to attract the favorable notice of civil authorities (according to documents in the Brussels royal archives) and to elicit a request that she set up a training school for others. As prescribed in the Jesuit Ratio stu-diorum, Mary gave high priority to the teaching and supervision of educators. Writing to their novice mistress about two of her young sisters, Catherine and Cecilia, Mary insisted that their Latin studies should have precedence over everything except prayer and, as to fears that such studies would undermine humil-ity, she sensibly added: "This must and will be so common to all that there will be no cause of complaining." As an early memo in the archives expresses it, "The design of gur school being the sanctification of the mistresses who are members of it for the children of their care, they must be. proficient in writing and reading Latin and English."s The consequences of these high standards soon became so widely recognized that, as one Bavarian ecclesiastic expressed it, "The English Ladies. instill into both aristocratic and ordinary children a noble and well-mannered mode of living., so that they are kept with a loving restraint within the limits of good manners and propriety.''9 And, while the harsh treatment of chil-dren in English boarding schools was notorious even down to the 20th century, Mary advised: "In our calling, a cheerful mind, a good understanding, and a great desire after virtue are neces-sary, but of all these a cheerful mind is the most so.''1° Whenever a foundation was made, two schools were opened simultaneously: a boarding school, mainly for English refugee girls, and a free day school, the criteria for both being tractabil-ity, good manners, and the ability to profit from study rather than wealth or social position. In fact, because of the penury of many English refugees, fees were low and often totally remitted; in any case, they seldom kept up with inflation, especially in the countries affected by the Thirty Years' War. For the poorer chil-dren, especially those in the Italian slums, she provided training in skills that would enable them to earn an honest living, so much so that complaints arose that soon there would be none left to run the houses of ill fame. In imitation of what had been done ear-lier by St. Charles Borromeo, her sisters also ran Sunday schools, Review for Religious providing young servants with religious instruction, basic lan-guage skills, and preparation for the sacraments. And in England, where the priests had a price on their heads, both children and adults were made ready to receive the sacraments and opportu-nities were provided for them to do so. For the sake of mission, one member known only to the oth-ers as Sister Dorothea, living like members of modern secular institutes such as the Grail and Focolare, served as maid-com-panion in the home of the wealthy Suffolk gentlewoman Lady Timperley. Her own description of this ministry has a singularly modern ring: "I dare not keep schools publicly, as we do beyond the seas, . . . but I teach and instruct children in the houses of par-ents . Besides teaching of children, I endeavor to instruct the simple and vul-gar sort. I teach them their. Pater, Ave, Creed, Commandments, etc . I tend and serve poor people in their sickness., make salves., endeavor to make peace among those at variance."11 For the apostolate to spread, it soon became apparent that it needed to be put on a permanent basis and also needed official approbation beyond what it had already received from the local church and civil officials. Despite the often vituperative opposi-tion already encountered (especially from certain members of the Society of Jesus and the English secular clergy, who saw in her work a challenge to their authority), Mary set out with some con-fidence to win formal approval for her institute from three suc-cessive popes: Paul v, Gregory xv, and Urban VIII. Despite ill health, poverty, dangers, and cold, she made three trips on foot over the Alps to Rome to plead her cause in person before the committee appointed to examine her Formula instituti (virtually identical with that approved for the Jesuits).~2 But, though she explained at some length her primary purpose ("striving for the defense and propagation of the faith and progress of souls in Christian life and doctrine"), the means (a new kind of women's order without walls or distinctive clothing, engaged in education and other works congruous with the times), and the instruments (women, distinguished by their well-ordered interior disposition and the virtues of freedom, justice, and verity that characterize the "estate of justice"), these were considered dangerously novel ideas Mary gave high priority to the teaching and supervision of educators. ~7~nly-Aug~st 1998 Norman ¯ Two 17tb-Century Women of Wisdom bordering on heresy with which the good but somewhat obtuse legalists of the time felt unable tO cope except by denial.~3 The foundress was imprisoned by order of the Inquisition, and the institute's way of life was declared contrary to the nature of women and a danger to morals.~4 The savagely worded bull of suppression of 1631 destroyed her first institute, and its members' vows were declared null and void. They were offered the alternatives of marriage, joining some other established order, or living as individual laywomen under private vows. When Mary pointed out the state of these young women, homeless, penniless, and in times of persecution unable to return to their own country, the pope offered them a house in Rome and, under his personal protection, allowed them to resume teaching in Rome, Naples, Munich, and even London and York.~s Mary herself, exonerated of all heresy, was allowed to return to her native country, where, in the midst of the Civil War, she spent the last six years of her life. She and her com-panions remained true to the institute and loyal in obedience to the church, and they continued to be highly commended by those for whom they worked.16 After her death at just over sixty, her tombstone in the Anglican churchyard at Osbaldwick bore this touching tribute: "To love the poore, persevere in the same, live, die, and,rise again with them, was all the aim of Mary Ward.''~7 How is the wisdom revealed by God to individuals to be rec-ognized when, as happened in the case of the Old Testament prophets and Mary Ward, it runs counter to legitimate authority by anticipating the future? Diversity, according to R.B.Y. Scott in his comprehensive study of biblical wisdom, has always attended this concept's evolution and its exemplars, the prophets, as well.~8 Inevitably, however, there is conflict when the fulfillment of the vision comes up against more limited goals and values and older ways of achieving them. Such was the case in the 17th century when it became increas-ingly apparent that the well-worn structures and familiar modes of acting were insufficient to meet the sudden and unexpected challenges in the church and in the world around it. Many were unable or unwilling to accept the fact that new kinds of service were needed to meet these new challenges. In particular, the attempt of the Council of Trent to turn the clock backward, in the case of women, by insisting on enclosure, distinctive clothing, and subjection to male authority severely hampered efforts to Review for Religious envision new forms of discipleship that would free women for more effective service of the church. Instead, they were con-demned as "pernicious growths" needing to be eradicated. Their apostolate, however, continued to grow fruitfully and to encour-age imitators. When official recognition finally came at the begin-ning of the 20th century, Mary Ward's institute had spread round the world to six continents. That Mary Ward was truly a "woman of wisdom," discerning, from her intimacy with God in prayer, the practical needs of her time and place and addressing herself to meet them with pru-dence and courage, was belatedly affirmed in Vatican II's docu-ment on the appropriate renewal of religious life, Pe~fectae caritatis, which reads in part: All those who are called by God to practice the evangelical counsels., devote themse!ves in a special way to the Lord. ¯ . . The religious life is intended above all else to lead . . . to union with God. [but] the manner of living, praying, and working should be suitably adapted to the physical and psychological conditions of today's religious and also . . . to the needs of the apostolate, the requirements of a given culture, the social and economic circumstances anywhere, but especially in missionary territories." (§§ 1-3 passim) Marguerite Bourgeoys Marguerite Bourgeoys was born at Troyes in the province of Champagne in 1620, her youth overlapping the latter years of Mary Ward. At an early age she had a similar experience of God's intervention in her life and felt God's gradual imparting of the gift of wisdom. In 1626, to meet the critical need in that war-torn province for religious instruction and care ofthe needy, a saintly priest, Peter Fourier, organized four hundred volunteer laywomen to go out in pairs among the poor. Attached as externs to the cloistered Congregation de Notre Dame de Troyes, they lived lives of prayer as far as their other duties permitted. Under the supervision of Mme. Louise de Chomedey, a sister of Paul de Chomedey, Sieur de Maisonneuve, the founder and governor of Montreal, Marguerite became one of three prefects in charge of the group. When her desire for the life of a consecrated religious seemed doomed to frustration (both the Carmelites and another cloistered congregation having rejected her application), she pru-dently sought an experienced guide, M. Gendret, chaplain of the J~dy-August 1998 Norman ¯ Two 17tb-Century Women of Wisdom Carmelites. He advised her, while awaiting further light on God's will for her, to consecrate her life by private vows of poverty and chastity.~9 In the spirit of the much-needed religious renewal initiated in the early 17th century by st. Vincent de Paul, M. Gendret had for some time envisaged a form of consecrated life for women adapted to the needs of the time, with a mobility that existing rules of enclosure did not allow. In Marguerite Bourgeoys he now recognized the spiritual and intellectual qualities that would be necessary to lead such an undertaking. A further providential intervention in her life came with her meeting Sieur de Maisonneuve in the home of his sister Mme. de Chevilly. He was visiting France to gather a hundred recruits to work in Montreal. Explaining the need for one teacher to supply the need of reli-gious instruction for his "foolish adventure," he invited Marguerite's help. Realizing partly what it might involve for her as the only woman among male recruits, Marguerite, after prayer and after consulting her spiritual director and the vicar general of the diocese (who gave the plan their blessing), perceived it to be God's will that she should go. Arriving at Quebec on 22 September 1653 and at Ville Marie (Montreal) on 16 November, she began at once a thorough assess-ment of the needs of her new mission, the (pitifully inadequate) resources to meet them, and the obstacles to be faced (such as inclement weather and threats from hostile Indians). Some notion of the risks may be gathered from the warning sent by the French-born mystic Marie of the Incarnation, of the cloistered Ursulines, who had been teaching both native and French children in Quebec since 1639. Writing to the sisters back in Troyes, she said: "If you knew what Montreal actually is like, you would be very careful about sending religious there . . . because of the harsh conditions of the country.''2° Marguerite and her compan-ions not only endured the cold, hunger, and dangers, but also shared their scanty living quarters with the poor, even giving up their own mattresses and blankets. In early-17th-century France, the notion of women religious engaging in apostolic work was only beginning to emerge. To meet the pressing needs of the spiritually illiterate general pop-ulation and the inadequately trained clergy, St. Francis de Sales and St. Vincent de Paul had enlisted generous, skilled women to serve in education, health care, and social work. At the price of Review for Reh~ious their obtaining ecclesiastical recognition, they had had to com-promise: the Visitandines accepting the restrictions of enclo-sure (and thereby qualifying as a religious order) and the Daughters of Charity becoming a society of apostolic life, a group of pious laywomen living in common under simple vows renewed annually. It was immediately evident to the prophetic insight of Marguerite Bourgeoys that neither alternative was desirable or suitable to meet the needs and living conditions of Montreal. Apart from teaching language skills and religion free of charge to both boys and girls of the French set-tlers and military people, there were native children to be edu-cated; adults to be instructed, counseled, prepared for the sacra-ments; and health needs cared for--along with the constant threat from hostile Indian raiders and rival English colonists to the south. The sisters supported themselves by doing laundry, sewing, and mending for families after the day's teaching in school.21 Declaring their readiness to undertake just about anything required to meet the social needs of frontier life, Marguerite and her companions (their number augmented by recruitment on subsequent trips back to France) determined with prudence and divine guidance to take steps to ensure the permanence of their work. The first step, dictated by Marguerite's solid bourgeois back-ground, was to obtain from the king a civil charter permanently entitling them to their place of residence, the abandoned stone stable given them by the governor to serve as their school and as the teachers' living quarters.22 Next they applied to and eventu-ally obtained from Bishop Laval ecclesiastical approval "to teach anywhere in his diocese." In both of these ventures, they received ample support from the laity, whose openhearted response to Marguerite Bourgeoys and her companions' concern for their family life and educational needs was generous and continuous. Evidence of this trust is seen in the young bride on the morn-ing after her wedding coming to weep on Marguerite's shoulder upon finding what was expected of her in marriage, and also in the The sisters supported themselves by doing laundry, sewing, and mending for families after the day's teaching in school. ~dy-Augwst 1998 Norman * Two 17th-Century Women of Wisdom adoption of a nine-month-old native baby who had been aban-doned by her mother and whom Marguerite cared for till she died at the age of six.23 In their practical attention to every aspect of the life of the church in Montreal, the tiny Congregation de Notre Dame, as they came to be called, was ready to meet needs as they presented themselves: premarriage counseling, witnessing of marriages, vocational training, adult education, home eco-nomics, visiting the sick, and preparing the dead for burial. Though they were intent upon living as religious so far as spirit, purpose, and prayer were concerned, it became increas-ingly apparent that their manner of observing common life and serving as disciples would have to be adapted to frontier condi-tions and to "the strengths and talents of each" rather than to preconceived ecclesial rules of enclosure. "If it is the will of God that I go to Montreal," Marguerite had said in response to Maisonneuve's invitation, "I shall want for nothing.''24 Marguerite's wisdom continued to be manifested in her response to divine guidance and providential care in each new enterprise. Her trust in God's will was, however, severely tested on more than one occasion as the years went on. Though provi-sionally approved by Bishop Laval in May 1669, their lifestyle received his official written approval only as "a community in the state of secular women, that is, not bound by enclosure."~s Their Rule, inspired by M. Gendret, which they had been liv-ing, had still to receive formal approval by the church, and for this Bishop Laval, because of the enclosure problem, was unwilling to apply. As Marguerite's biographer wryly ?emarks, the bishop had difficulty distinguishing between the will of God and that of Francois de Montmorency Laval.26 When, upon her return from France with six new recruits, Marguerite was greeted with the news that her community had disintegrated, she replied with calm confidence in God: "He who brings about its fall can very well raise it up again whenever he pleases.''27 When further contro-versy arose over the admission of new members (born in Canada, not France, and two of them aborigines), she felt no longer trusted and offered to resign. The result was an overwhelming reaffir-mation by the entire community of her leadership and special charism.2s Another aspect of Marguerite Bourgeoys's wisdom is reflected in her response to Laval's criticisms of her choice of new candi-dates and her recourse to experienced persons other than himself Review for Religious regarding the community's Rule. Though submitting with humil-ity, she prudently continued to consult the Sulpician directors of the Grande S~minaire, who fully endorsed her wise decision--a visionary missionary thrust far ahead of her time--not to impose a strange civilization on native converts. Her two guideposts, to imitate our Lady and live in the presence of God, fitted admirably into the concept of discipleship she bequeathed to her sisters as that of following la vie voyagOre of the Blessed Virgin. From M. Gendret's explanations long ago, she recalled the distinctions between the three states in which women could follow Christ and serve the church in these words: that of St. Mary Magdalen. observed by the Carmelites and other recluses and that of St. Martha by the cloistered religious who serve their neighbor; but that the outgoing life of the Blessed Virgin was not honored as it should be, and ¯. even without veil and wimple she could be a true reli-giousfl9 The term vie voyagOre (the equivalent of the modern English phrase "to be a pilgrim") seemed to imply, as Marguerite used it, a certain flexibility and adaptability in the service of others and going out into the world wherever there was need. If the first mark of the truly wise person is charity that reflects her close union with God, then it is especially in time of trial that it can best be judged. Such testing was Marguerite's. First came the disastrous fire of 6-7 December 1683, after which the community was reduced to literal destitution. But, when Bishop Laval seized the occasion to urge them to merge with the clois-tered Ursulines, Marguerite firmly defended the identity of her "journeying sisters," modeled on our Lady, Christ's first disci-ple. 3° When an impasse over business matters occurred, she sim-ply turned the whole matter over in prayer to her patroness with the words "Blessed Virgin, I can do no more.''3~ Again, when a visionary in her own community denounced her publicly as in "a state of damnation" and proposed founding a new institute with herself as head, Marguerite, although ready to acknowledge the possibility of having lost God's friendship, persisted in abandoning herself to his divine justice and charity. Her resignation and her replacement as chief superior by the first Montreal-born member, Marie Barbier, reflected both her humil-ity and her openness of spirit.32 At the same time, in trusting Canadian-born candidates and leadership instead of continuing to July-August 1998 Norman ¯ Two 17tb-Century Women of Wisdom depend on reinforcements from France, she was wisely investing in the permanence of her community in New France. The final ecclesiastical approval of the Rule was again to be made contingent on accepting enclosure, vowing obedience to the bishop, and requiring dowries. Though remaining obedient to the new bishop, Jean Baptiste de Saint-Vallier, Marguerite firmly and prudendy defended her original vision of the congre-gation's members as "daughters of the parish" and of the Blessed Virgin herself as their only superior.33 For the sake of survival, she had for the moment to submit to the bishop, and on 24 June 1698 the sisters finally accepted the approved Rules and next day solemnly pronounced their vows. But before her death (12 January 1700) she took care to record in her spiritual autobiography her original divinely inspired intuitions, 'with shrewd observations based on her lived experience and her hopes and fears for the continued existence of her congregation. Like the Ursulines and many other women's congregations of the Counter-Reformation peribd, this uncloistered community of Montreal agreed to modifications in their original Rule on condition that its underlying principles and, above all, their "out-going life" were not sacrificed. Their charism was summed up in the words of the foundress herself: When he ascended into heaven, our Lord left on earth a type of congregation of women which included all the states. Mary was its first superior . The Blessed Virgin, who was a teacher, included all the other things in her own per-son in an eminent degree. She was mother and teacher to the newborn church, which she formed and instructed in all kinds of good, by her words and by her example. Instruction and edification were her principal characteris-tics., particularly to teach in a way that was all the more profitable for everyone [and] within the reach of all.34 Models for Today What did these 17th-century women of wisdom have in com-mon, and of what relevance are their lives to ours on the eve of the 21st century? For answers we need to look at the very human and very universal situation underlying their lives. Each might be described (in terms applied to Joan of Arc by Joan Chittister, an eloquent defender of Christian feminism) as "a model of con-science development, a monument to the feminine relationship to Review for Religious God, and a breaker of the stereotypes that block the will of God."35 In every age, authority figures (usually male) have busied themselves with telling people what they should do, usually cloak-ing their goals in moral terms. Suddenly appears someone-- indeed, a woman!--who has a mission, someone who is bold enough to claim that God has revealed plans to her that may seem outrageous, someone who confronts them with a question greater than they are able or willing to handle and who is pre-pared to fight and even die for it if necessary so that truth may prevail and others may benefit. Mary Ward and Marguerite Bourgeoys were such women, role models for all who have heard the voice of God calling them to transcend the limitations of the present and enable freedom, justice, and sincerity (verity) to triumph everywhere and for all time. Notes a Mary Ward's Retreat Notes, 1619, unpublished collection. 2 Cited by Catherine Elizabeth Chambers, Life of Mary Ward, 2 vols. (London, 1882 and 1885), vol. 1, p. 227. 3 Letter to Roger Lee SJ, 1 November 1615, cited by Chambers, vol. 1, pp. 346-347. 4 Cited by Chambers, vol. 1, pp. 407-408. 5 Chambers, vol. 1, p. 407 and 217-224. 6 Letter of Bishop Blaise, cited by Chambers, vol. 1, pp. 319-320. 7 Chambers, vol. 2, p. 531. s Chambers, vol. 2, p. 249. 9Winkler MS, p. 20. ~°Cited by Chambers, vol. 1, p. 468. ~a Chambers vol. 2, p. 27. Chambers vol. Chambers vol. Chambers vol. Chambers vol. Chambers vol. 2, p. 387. 2, pp. 289-290. 2, p. 325. 2, p. 325. 2, p. 331. a7 Chambers vol. 2, p. 504. as R.B.Y. Scott, Relevance of the Prophets, rev. ed. (Toronto: Collier Macmillan, 1969), p. 13. 19 Patricia Simpson, Marguerite Bourgeoys and Montreal, 1640-166~ (Montreal: McGil!-Queen'~ University Press, 1997), p. 46. ~3~nly~Aug~tst 1998 Norman * Two 17tb-Century Women of l~tsdom 20 Cited by Simone Pgissant CND, Marguer~e Bourgeoys, trans. Frances Kirwan (Montreal: Les Editions Bellarmin, 1982), p. 34. 2~ Simpson, p. 160. z2 Simpson, pp. 117-118, 164-165. 23 Simpson, pp. 109, 126. 24 Poissant, pp. 23-24. 2s Poissant, p. 35. 26 Simpson, p. 175. 27 Poissant, p. 36 . 28 Poissant, p. 43. 29 Letter of Marguerite Bourgeoys to Louis Tronson, September 1693, "Ecrits de M~re Bourgeoys," p. 20, quoted by Elizabeth Rapley, The Dgvotes (McGill: Queen's Press, 1990), p. 101. 30 Poissant, p. 51. 3~ Poissant, p. 52. 32Poissant, pp. 53-55. 33 Poissant, p. 57. 34 Poissant, pp. 49-50. 3s Joan Chittister, A Passion for Life (New York: Orbis Books, 1996), pp. 127-129. Review for Religious MARY ROGER MADDEN A Path Traced Out: Providence in Mother Theodore Guerin's Life M~ther Theodore Guerin founded the Sisters of rovidence at Saint Mary-of-the-Woods, Indiana, on 22 October 1840 and left her mark not only: on an extensive reli-gious congregation, but also--through the schools she established and the philosophy of education she fostered--on tens of thou-sands of lay men and women. Born 2 October 1798 in the village of Etables-sur-Mer, in the diocese of Saint-Brieuc, Anne-Th4r~se Gu4rin was the daugh-ter of Laurent Gu~rin, a naval officer in the service of Napoleon, and Isabelle Lefevre Gu~rin. She had two younger brothers, both of whom died in early childhood, and one younger sister, Marie Jeanne. Her mother taught her to read and write and instructed her in the basics of religion. When she was nine years of age, she attended a small school run by a pious laywoman of Etables. Anne- TMr~se learned quickly and was bored by the basic nature of the instruction. She would often slip away to the seashore, hiding herself among the rocks and cliffs. There, contemplating the vast-ness of the sea, she early learned to pray. A distant relative, a young seminarian forced to postpone his education because of the religious upheaval following the Revolution, came to live with the Gu~rin family. He served as Anne-TMr~se's tutor, calling her his "little theologian." Perhaps because of this advanced religious instruction, she was able to receive her first Holy Communion at the early age of Mary Roger Madden SP writes from Christina Hall; Saint Mary-of-the- Woods, Indiana 47876. 3~:uly-August 1998 Madden ¯ A Path Traced Out ten. At that time she confided to her confessor that she wished to devote her life to God. The kindly priest told her to pray and to be a good, obedient child and wait for God to open the way for her. The even tenor of the Gu~rin family life was disrupted when Laurent Gu~rin, on his way home to rejoin his family after being demobilized, was attacked by brigands, robbed, and killed. Isabelle, who had already suffered the loss of her father and one brother at sea and of her two infant sons by fire, was traumatized by this latest tragedy. She went into a complete physical and mental decline, leaving Anne-Th~r~se, then sixteen years of age, as the main support of the family. Anne-Th~r~se cared for her younger sister and nursed her mother back to health while supporting the little family with her sewing. She never abandoned her desire to devote her life to God. In 1823, when the younger sister had reached an age when she could be expected to take Anne-Th~r~se's place, Isabelle Gu~rin gave reluctant permission for her elder daughter to enter the Sisters of Providence of Ruill~-sur-Loir. This congregation, dedicated to the education of youth and the care of the sick. poor in their homes, had been founded in 1806 by Jacques-FranFois Dujari~, founder also of the Brothers of Saint Joseph, known today as the Brothers of the Holy Cross. A small and relatively obscure congregation, the Sisters of Providence were struggling to establish themselves in a country still reeling from the aftershocks of the Revolution. Anne-Th~r~se, who was given the name Sister Saint- Theodore, soon became a valued member of the family of Providence. Her novitiate had to be prolonged because she con-tracted typhoid fever as a postulant. When she appeared to be on the verge of death, the physician, frantic to save her, adminis-tered such severe remedies as to leave her with impaired health. Never again was she able to digest solid food. Because of her illness, her reception of the habit had been postponed until 5 September 1826; three days later she was per-mitted to take her first vows. She was sent at once to administer one of the most challenging of their missions in the city of Rennes. In 1828 the sisters elected her a member of the first general coun-cil to Mother Mary Lecor, the superior general, During the years at Rennes and later at Soulaines, her exper-tise as an administrator and a teacher was recognized by the Academy of Angers (Universit~ de France), which awarded her Review for Religious an honorary medallion in recognition of her excellence as an educator. In the summer of 1839, the sisters were gathered at the moth-erhouse for their annual retreat when they received a distinguished visitor. Celestine de la Hailandi~re, bishop of Vincennes in Indiana, came requesting sisters to teach the children of the pio-neers in his diocese. The superiors asked for volunteers from among the mem-bership. Although many sisters volunteered, Mother Mary found no one among them with the qualities nec-essary for the leader of such an expedition. She favored Sister Saint-Theodore, who, fearing that her chronic poor health would hinder the work of the mission, had not volunteered. On being told that the supe-riors would accept the mission only if she would lead it, she agreed to go to Indiana. After a turbulent journey of three months by sailing vessel, river boat, canal boat, and stagecoach, the sisters arrived on 22 October 1840 in a dense forest of Indiana. Located five miles from the fron-tier river town of Terre Haute, the little settlement had been named Saint Mary-of- the-Woods by Simon Brut4~ first bishop of Vincennes. Oral tradition has it that he remarked at the time to one of his com-panions, "You will see what great things will be done here." Arriving that dark, damp October evening, Sister Saint- Theodore and her five companions proceeded at once to the small log cabin that was both the dwelling place of the missionary priest and the temporary church. A partially completed building was intended by the bishop as a convent, but no school had yet been started. Waiting for them at the farmhouse belonging to the Joseph Thralls family were four young women who had come to join them. ~.~ The Thralls family turned over to the ten women one of the two rooms which constituted their home, along with half the loft. There they spent the first winter learning English, preparing classes for the opening of the school, and instructing the new members in the principles of the religious life. In November, Mother Theodore, as she was now known, with Sister Saint-Theodore, fearing that her chronic poor health would hinder the work of the mission, had not volunteered. Madden ¯ A Path Traced Out the help of the bishop and some of the money obtained from friends in France, was able to purchase the Thralls farmhouse for a Convent. She found the building planned for them by the bishop "too grand" for a convent and decided instead to open there a boarding school and academy to be called Saint Mary's Female Institute. In July 1841 classes began with five students, three of whom were not Catholic. Indiana's. educational system was in its infancy in the 1840s. Good education, especially for girls, was at a premium. Mother Theodore set about filling this need by establishing free schools side by side. with the popular female academies which were open to Catholic and non-Catholic alike. Despite her wretched health, she visited the schools regu-larly, traveling in the uncomfortable conditions of the day, in order to encourage and support the sisters. Their educational endeavors were conducted in the primitive one- or two-room buildings that often served as both school and convent. In order to compensate for the harshness of their living conditions, she brought them every summer to Saint Mary-of-the-Woods for rest, relaxation, study, and spiritual retreat. In the midst of her exhausting labors, Mother Theodore. suf-fered from constant humiliations and misunderstanding from her superiors both in France and in North America. At Ruill~ the superiors, who were never able to visit the mission in Indiana, had no concept of what the sisters suffered from the intemperate cli-mate, the bigoted populace, and the poor living conditions. Mother Theodore's frequent letters, though strictly factual, were dis-counted as "romances." It would be years before the superiors rec-ognized all that she had suffered. She, on the other hand, never faltered in her love and devotion to the French congregation and its superiors. In the United States, Hailandi~re was provoked by her resis-tance to his interference with the internal government of the con-gregation. He had told Mother Mary that he wanted the sisters in order that they might establish in his diocese the French reli-gious spirit. He praised their constitutions when he read them in France, but, when Mother Theodore attempted to put them into practice, he seemed to have forgotten his former approval. He wished to ,be the one to decide on the acceptance of postulants and the profession of novices; to move the sisters from mission to mission; to open and close missions (without consulting the sis- Review for Religious ters); and, in general, to act as the major superior of the congre-gation. Most disturbing to Mother Theodore was his desire to conduct all visitations of the missions, confining Mother Theodore to Saint Mary-of-the-Woods. His efforts to remove her from office by holding elections, even in her absence, failed; for the sisters simply united in unan-imously reelecting Mother Theodore. The climax came when, frustrated by her gentle but firm resistance, he went so far as to expel her from the diocese, threatening with excommunication any sister who harbored her or attempted to follow her.- This unjust treatment she bore with remarkable patience. In 1847, at the very hour when she was being expelled, an announcement from Rome arrived, accepting Hailandi~re's resigna-tion as bishop of Vincennes and appoint-ing Bishop Jean Bazin as his replacement. Bazin exonerated her and restored her to her congregatiom Mother Theodore's greatest legacy was the example of her love of God and neighbor, a dynamic self-giving that never flagged or slackened, from her girlhood on Brittany's shores to her death in the midst of the Indiana forest. Only a year before that death, she would write to Sister Saint-Athanase, one of the French sisters who had been a companion of hers in the novi-tiate: "How fortunate we are to have given the days of our youth to that God of love who gives us so much affection, and even more when we are old, infirm, and crippled than when we were young and robust." All her other virtues flowed from this ,one deeply held con-viction-- that God's love for her was unconditional. Her humility makes sense in light of her understanding of the mystery of the incarnation, by which the Second Person of the Trinity, for love of us, came to share our lowly estate. Her confidence in the provi-dence of God was nourished by that love. For her part, she saw the cross that marked her life for over fifty years as the mystic sign by which she rejoiced to return some part of that infinite love. In her concern for the p~oor and the ignorant, in her devo-tion to all her sisters, we see the authentic expression of love of neighbor. The love of God which welled up in her spilled over All her other virtues flowed from this one deeply held conviction-- that God's love for her was unconditional. 1998 Madden ¯ A Path Traced Out into the lives of everyone she met. She quickly forgave frailties of human nature that caused her suffering and endeavored to avoid inflicting similar sufferings on others. The last nine years of her life proceeded in relative peace and prosperity. By 1854 the congregation had grown to almost one hundred sisters, who were instructing over one thousand chil-dren in parish schools, academies, and orphanages in Jasper, Vincennes, Madison, Terre Haute, Fort Wayne, Columbus, and Evansville. At the motherhouse she built a four-story brick con-vent to replace the farmhouse in which they had lived since 1840. The heritage of devotion to the education of women contin-ues to be cherished by the Sisters of Providence down to the pres-ent day, when Saint Mary-of-the-Woods College, the oldest Catholic liberal arts college for women in the United States, stands on the site of that first small academy. Physically debilitated by her trials and the hardships of a pio-neer life, Mother Theodore died on 14 May 1856. Reports of her holiness of life spread both during her life and after her death. In December 1908 Francis Silas Chatard, bishop of Indianapolis, instituted proceedings for her canonization. On 11 July 1992 Pope John Paul II, in the name of the church, proclaimed the heroic virtue exhibited by the Servant of God, according her the title Venerable. On 7 July 1997 he formally accepted the first-class miracle needed for the process of beatification to go for-ward. The date of her arrival at Saint Mary-of-the-Woods, 22 October, will be celebrated as the feast of Blessed Mother Theodore Guerin, who said of her own life: "This is the path traced out by the providence of God. I follow it." According to Jean-Baptiste Caussade, "The life of each saint is the life of Jesus Christ. It is a new gospel." As we study the gospel God has written in the life of this valiant woman, we are confirmed in our confidence in the mysterious ways of God, which continue to instruct and enlighten us. Bibliography Belsen, Sister Anita Cotter, SP. Soitvenir of the Fiftieth Anniversary or Golden Jubilee of Saint Mary's Academic Institute. New York: Benziger Brothers, 1891. Brown, Sister Mary Borromeo, SP. History of the Sisters of Providence, Vol. I. New York: Benziger Brothers, 1949. Burton, Katherine. Faith Is the Substance. New York: Herder, 1959. Review for Religious Gonner, Sister Laurence, SP. "A History of the First Fifty Years of the Sisters of Providence in America." Master's thesis, Loyola University, Chicago, 1933. Guerin, Mother Theodore. Journals and Letters of Mother Theodore Gudrin. ed. S. Mary Theodosi

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

FEBRUARY, 1907 YOL. XIY. HO. 8 GETTYSBURG COLLEGE GETTYSBURG, PA. v*itm****%im**#wxn*mfriim***+*. PRESS Of W. fl. BAMMOND. '1 ■] >/,.-.• H ,( it-* PHra .»»»n . .■» ki .•»•»■»• cI /^/^ I \C"N The National Organization ot ^^.U^±-J^r^^r^J^JJ~-Jt^>^ Brain Brokers. Commonwealth Trust Bldg., Phila., Pa. Offices in Twelve Other Cities. Come and Have a Good Shave.,. or HAIR-CUT at Harry B. Seta's BARBER SHOP 35 Baltimore St. BARBERS' SUPPLIES A SPECIALTY. Also, choice line of fine Cigars. R. A. WONDERS Comer Cigar ParlorSv A full line of Cigars, Tobacco, Pipes, etc. Scott's Corner, opp. Eagle Hotel] GETTYSBURG, PA. Pool Parlors in Connection. IP YOU CALL ON C. A. Bloeher, deuueleiv Centre Square, He can serve you in anything you may want in REPAIRING or JEWELRY. - M'v.i.7'1.?' ?'•;■ ;-v/-i '{■■'■! ' ;?4 " > " . WE RECOMMEND THESE FIRMS. Established 1867 by Allen Walton Allen K. Walton, Pres. and Treas. Root. J. Walton, Superintendent. Hummelstown Brown Stone Gompanji, and Manufacturers of BUILDING STONE, SAWED FLAGGING, and TILE, ■' [■.■!■■■ ■!■■ ■ ^i*--11:—: l;- '"I 1 i ft ni'»■ dKMi^aai^MHIIUiHmBWHaBK^BB THE MERCURY. 213 There is a natural and proper desire which we all share to more or less extent—that is, the desire for the esteem of others. A lack of this feeling is indicative of a defective character and results in carelessness and boorishness. Yet that this senti-ment is often magnified into over sensitiveness to others opin-ions is evident in many departments of college work. In the class room it is responsible for much of the hesitancy to an-swer general questions, and how many fear to ask questions lest they are ridiculed tor stupidity or criticized for trying to impress the teacher, or as college vernacular has it, " work the Profs." Thus one of the most effective ways of keeping up a live interest in a recitation is lost. The suppression of the im-pulse to ask and answer questions leads to inattention and study-ing for words at the expense of thought. " Every problem solved is the origin of the other problems to be solved. When men have no questions to ask, not only have their lips become para-lyzed but the brain has become atrophied." Another and very similar phase is the reluctance to seek, privately, the help, advice, or friendship of a professor, lest it be interpreted by college mates as courting favors. Thus the opportunity for enjoying helpful personal relations with a teacher goes by unimproved. This same feeling may sometimes prompt a generosity, which is simply the outcome of the fear of being considered mean and stingy, and which seriously handicaps the one with a meagre allowance. Modesty, that rare virtue, may dwindle into lack of inde-pendence until originality is crushed and personality weakened. There are many times in a student's college days when there is need to stand firm for his opinions and rights, and not yield weakly to college bossism nor allow his enthusiasm to be dampened by depreciating remarks of others. It seems to me that this lack of independence is the fault of much of the present neglect of opportunity for development offered by the literary societies. The Freshman starts enthusiastically to work ; carefully and willingly he prepares his first debates and essays, but bye and bye, he allows his own convictions to be influenced by the lethargy and carelessness of others, who look ■ 214 THE MERCURY. on in good natured amusement at his enthusiasm. He takes for a model upper classmen who pronounce literary a farce— their loyalty consisting in attendance when others put forth some special effort for their entertainment. On the other hand independence may be developed into arrogance and egotism, which is as fatal to the acquisition of friends or of knowledge. When one imagines his own opin-ions infallible, the ministrations of text-book and teacher tall upon stony ground. Ambition is essential to the attainment of the college ideal. Yet when one centers his determination on high marks and honors, looking upon stooped shoulders, ruined eyesight and pale cheeks as marks of heroic self-mastery—as honorable scars, when he cuts himself off from many of the rarest pleas-ures of college life, when he, self centered, refuses to take part or support with his enthusiasm, the general college organiza-tion, there is evidently a sad loss of perspective. If the ambi-tion is directed along athletic or other lines, the distortion of view is evinced in the determination to be the star, demanding everyone to play into his hands, disregarding the rights of others and the best interests of the college. Society offering opportunity for culture and polish, a most effective background for college life, is very often brought into too great prominence, crowding out true sociality, tending to-ward snobbishness, in the adherence to false standards in the choice of friends—standards which too often have little refer-ence to intellectuality or true moral worth ; interfering with working hours, either in actually subtracting from the regular periods for study and recitation or physically disabling for the best work. Lessons are hurriedly prepared ; gradually forced by accumulating work, dishonest means for preparation are resorted to, thus defeating the very end of class work. Per-haps the most subtle danger of the society enthusiast is the idea which creeps in, that the " smart set " and the "fast set" are synonomous, and a feeling of gratification to be classed among them. Money, time, health and character are recklessly squandered. Under such conditions a college course can scarce but prove a failure. . ," . . biht J THE MERCURY. 215 Quite apart from all this is the confusion and indistinctness of view which is the natural result of the sudden transition from the dim light of acceptance of fact, without questioning the full searchlight of philosophy, ethical metaphysics and science. The great foundation principle—the freedom of the will and existence of God must be tested and answered by each individual himself. Faith is changed to honest doubt. All is confusion. To stop here means skepticism, the most dangerous mental bias. The reaction must be balanced by deeper study and thought, and the softening influence of intel-lectual men. In a brief way I have tried to suggest some of the mistakes ±0 which we as students are subject—to one this and to another that. None of us are impervious. Should then, conscience, a friend, or professor, lay a detaining hand upon our shoulder with the intreaty, " O, student, come away from your work, or from your play, and consider awhile," do not shake him off in angef or impatience, and continue in the old way, lest when college days are over we look back with that wish so often heard—" O, that I could begin over, how differently I would do!" For it is possible to produca a masterpiece. Neither is talent, nor the most expensive art materials the chief requisite, but the power to see things as they really are. The words of Dr. Flurringare as a clarion calling us to our best efforts—"To the true man of alert intelligence, pure heart, and strong will, the college represents a new birth and a new life. College is simply another name for opportunity. Opportunity, widest, deepest, highest, richest." ■■•■^■■IB 2\6 THE MERCURY. BOY PRISONERS IN PHILADELPHIA. A PAPER READ AT SEMINARY BY F., '04. *HK name of Judge Lindsey, of Denver, is on the lips of people all over our country today. The current maga-zines are filled with praises for him and with accounts of his work. This " Boys' Judge " and " Friend of the Boys," this reformer and statesman, has endeared himself to many hearts. His efforts in his public career have been largely along lines hitherto unventured and untried, and his convictions have not lacked courage. One field in which he has specialised and in which he has become an expert authority is that of the prob-lems of boys in the city. Judge Lindsey is perfectly familiar with boy life; he understands the " gang " and its habits; he sympathizes with the boys in their temptations and struggles , and, as their judge in the Juvenile Courts, he has proved him-self a true friend, as well as a revolutionizer in the methods of treatment of young prisoners. If you have been following up the work of Judge Lindsey, what I shall try to tell you in this paper may be somewhat repetitious. But, entirely independent of this " Prince of Reformers " and regardless of the work be-ing done in any other city, I shall venture to describe the life of the boy prisoners in Philadelphia, as I cull it from personal experience. Have you ever noticed the large, brown-stone building, ap-parently an old-fashioned residence, at the corner of 15th and Arch Streets? Only a few doors away from our Lutheran Pub-lication House and a block from the Broad Street Station, stands this grim House of Detention. The passer-by frequently may notice heads at the first-floor windows—close-clipped heads and mischievous-looking faces, and his first thought likely is : " This must be a house for idiots " (at least that was my own first thought). One goes up the stone steps, rings the door-bell, and quickly an officer appears inside and unlocks the door. General interior impressions set one's imagination in motion, and he almost involuntarily feels that once this broad hallway and wide staircase, as well as the spacious adjoining T MamMfKUmim-iB au^nja^i ,»»—.—■ »■ - THE MERCURY. 217 rooms must have been the scene of wealth and splendor and perhaps even of gayety. But present changed conditions so impress themselves upon the visitor's senses that he at once comes to a realization of the plainness and the soberness of the situation as it is today. On one side of the hall is the office and court-room, and in the rear of this a large dining-room. Across the hallway, the full depth of the building, extends a large " living-room." Up stairs are the bed-rooms, and the like. Just back of the house is a paved court, or yard, of con-siderable size. This, in brief, is the Philadelphia House of De-tention for boys arrested in the city. The management of the institution now seems to be partly, if not largely, in the hands of the municipal Department of Public Safety and partly in the control of a philanthropic or-ganization ot women, who have at heart the welfare of the youth of the city. Outside is the system of probation officers to look after the boys dismissed on probation. Within the House are the necessary officers, in uniform, and clerks, besides the matron and her lady assistants. These officers are men of ex-perience and of sympathy, as well as of some discipline. One of them, I recall, had held a position of responsibility in a Re-formatory for young men for years. A more motherly, kinder-hearted, yet strict, woman than the matron, one could not wish to see. Her whole soul is absorbed in the elevation and im-provement of the boys under her care. Doubtless she is the first real " mother" many of the boys ever have known. Every morning, also, the magistrate and his officers, hold a session of Juvenile Court right there in the office of the House of Detention. The house physician makes his visits, as do the representatives of the Health Department, and various Chris-tian workers bent on the educational, the moral, and the spirit-ual, improvement of the incarcerated youth. With this glimpse at its management, let us pass on to a con-sideration of the purpose and plan of the House, or of its workings. Formerly, boy culprits were ordinarily classed as criminals, and were shut up with the mass of older prisoners in the common jail. Obviously and naturally such a method ■■■^■■■■■■i 220 THE MERCURY. thoughts. It crbps out in various ways. All are more or less rude and rough, though they treat a visitor respectfully and civilly. They seem glad when anyone comes to talk to them, or to read. Whether it is a result of curiosity, or an evidence of an inborn inclination to petty theft, the boys occasionally would look at, and touch with their fingers, any pin I happened to be wearing, or my watch. As a rule, they were attentive and seemed eager to learn. With some of the little fellows, I was really greatly pleased. All seemed to long for freedom, though a few evidently looked upon the Reformatory as a matter of fact and a punishment to be expected. Some asked me to take messages to, or to get things for them from, their homes. This, of course, it was necessary to refuse to do. The average visitor, I guess, is greatly surprised at the long list of crimes and charges for which mere boys are arrested and tried. Some of the offences along the line of immorality are almost as incredible as they are shocking. Truely we have little idea " how the otlier half lives." The matron keeps a diary of the hearings, and it was interesting to glance over it, as well as over the official records. Here are some of the charges: Street running; running away from home; incorrigi-bility; petty theft; stealing of junk and iron from railroads and foundries; stealing clothing; fighting, in which one boy may have cut another with a knife ; immorality; indecency; criminal assault, and rape ! To me, the most shocking cases were ones like these, and, although I hardly see how it could be a physical possibility, the charges nevertheless stood against the boys: A boy of seven years accused ot rape upon a little girl three years old; a crowd of boys had enticed the child to a vacant lot, and then had their horrible, devilish sport with her. Boys ot twelve and fifteen years had immoral relations with girls of eight and ten years of age. It is awful enough to think of, and far worse to occur. Just one case, of little Eddie Stewart, may serve as an in-teresting illustration. This boy, a bright faced, honest looking lad, ten years old,.was arrested because he had taken bed-clothing from his home and sold it, and was then found, out on i-lt-M'B in,*miti*. THE MERCURY. 221 the streets. From the testimony and investigations, it proved that he came from a rather poor family. The boy had lost his mother two years after his birth. At the time of the mother's death, a daughter, aged seven years, became the only " mother " in the home. The father was a drunkard, and seemed to care but little whether his boy was clothed and fed, or not. Imagine that boy's bringing-up, with a sister only five years older than himself to look after him ! Are you surprised that the boy ran .away from home, because no one wanted him? Since he was without a mother really, do you wonder that his moral sense •was little developed, and that his freedom gave a bad bent to his growing character? It is scarcely surprising that the boy even stole, and lived the life of the street. And yet that boy had many admirable traits about him. He changed wonder-fully under the care of the matron, and would do anything for her. He seemed to need, and to want, a mother. Eddie Stewart had the making of a man in him. The matron soon recognized this, and was making every effort to secure him a home with a good family in the country. He needed to be removed from his old associations, away from the city, where he could start afresh, forget his past days, and develop a manly ■character. The matron had been trying to get the boy a home, -and had spoken to him about it. He longed to get out from his imprisonment. When we saw him, he at once thought we were the friends who should take him to the country : ". Am I going now ?" and it was truly hard and sad to have to tell him that we could not take him. The child was sorely disappointed, but he still had before him the bright vision of a home in the country. One leaves that institution, the House of Detention, with a feeling of sadness and pity, a sense of concern for those " men in the making," and a keen sense ct his responsibility to hu-manity. It is such a noble work for a class of people who arouse one's sympathy more than one's censure. If, out in our ministry any of us should get to a city in which such reform work is conducted, would it not be good, if we were to take an interest in the boy prisoners ? Think of the possibilities for good anmi ImmMMMtitu 222 THE MERCURY. which lie in those young lives. Think of the hard time which they have had in life. Think of the true, worthy men to be developed from this class of boys. Think of the eternity of bliss to which you may save them, if you will but come into touch with them, and try to put Jesus Christ into their hearts I Isn't it worth while? THE LAMENT OF DANAE. (From the Greek of Simonides of Ceos). QPHNOI CHARLES WILLIAM HEATHCOTE, '05. When Perseus and Danae in the well carved chest layr And the seething tempest blew it over the bay, And as thus over her tear stained cheeks came fear, She threw her loving arm around Perseus dear. " Oh my dear child," said she, " Indeed such is our woe,. As thou sleepest here safe from every foe, For thou slumberest undisturbed in thy heart, While thou art borne along in the brazen bark, Oh my child around thee hovers the murky night, For indeed the dark shades keep the stars from sight. And the rough billows around us thou heedest not, For thou sleepest soundly as on a dewny cot." " If this fear were real to thee, Thou wouldst listen to me, But thus," I say, " Sleep on child, E'en though the deep sea is wild. May help, father Zeus from thee, Come to my dear child and me, If I pray too bold a prayer, Be merciful to my child, my dear." THE MERCURY. 223 CAPE COD CALLS. Provincetown by the Sea. RBV. GEORGE C. HENRY, '76. I HAVE always regarded it as a particularly "happy gale" which " blew us from " Boston across the wide bay to this old, quaint town on the sands of Cape Cod ; for every knot of the'way from "The Hub" to here was pleasant. Down from the dock out into one of the finest harbors in the world we went a steaming on .that summer morning. The very air was filled with historic associations, and object after object added to the effect. How else indeed, when such names as " Warren," « Independence," " Revere," " Hull," " Winthrop," distinguish the islands? Over the Harbor Bar, out into the waters of Mas-sachusetts Bay, the sea shimmering in the golden sunshine, by Minot's Ledge Lighthouse three miles from the nearest shore, where two of Uncle Sam's servants faithfully " keep the lower lights a-burning," " tho' storms be many and waters deep," and waves dash tumultuously over the very top. And now the open sea is to our left while to our right about seven miles away runs the Massachusetts coast-line. The historian's blood flows a bit here ; for yonder is Plymouth and its " Rock." Farther down we are looking toward Marshfield which at once suggests the colossal Commoner, Daniel Webster ; for there on his farm his body has been sleeping since that October day in 1852 and the waves have been chanting his requiem. Provincetown, that's the name; and everybody that gets to Boston should go over there to the tip end of. Cape Cod ; for we should love all our history ; and one fact to know even be-fore you get there is that it was here that the pilgrims first landed Nov. 11, 1620 o. s. Owing to the much sand, they found it not to their liking as an abiding place, and, accordingly they " got cleare of a sandie poynt" and " by God's mercy struck into the Harbour (Plymouth) which was greater than Cape Cod, compast with goodly land, and in the Bay two fine islands uninhabited, with okes, pines, etc., a most hopeful place, ■P iiufei ■' ' 224 THE MEKCUKY. innumerable store of fowl, etc., etc.," so runs the old record, "Mount's Relation." Up along the main street, Commercial, is the Town Hall, an indispensible accompaniment of a New England village, and b:fore it is a massive upright piece of granite with a copy of the original covenant first formed in the Mayflower's cabin, in bronze letters. On the very day they set foot on these shores, an act fraught with century-long consequences, this covenant was drawn up by these stern men who had not come three thousand miles to these shores to play housekeeping. It be-gins, as did everything with them, " In the name of God, Amen," and then " by these presents" they "solemnly and mutually in the presence of God and of one another covenant and combine " themselves •' together into a civil body politike for etc., etc." It is to this that their forty-seven men, high-souled and cour-ageous did set their hands. The list begins with John Carver; and seventh on the list after John Carver and following Miles Standish and John Alden, is Samuel Fuller, ancester of my old venerable, and lately deceased friend " Uncle" Thomas Fuller, in whose humble but inviting abode out along the South Mountain the printed line of lineal descent from this mighty progenitor was carefully framed and proudly shown by "Aunt Nancy " to every visitor. An old town, indeed. Its compact town-seal has engraved on the encircled scroll: "Compact Nov. 11, 1620. Birthplace of American Liberty." Immediately be-low comes " Precinct of Cape Cod, 1714." Beneath that: "In-corporated 1727." A busy port was this town in its day. The long wharves and bobbing docks jutting out into the harbor could tell many a tale of whalers and codders who in days long past sailed away to northern seas to be gone, perchance, for years, or, it may be, to the Grand Banks of Newfoundland codding out of sight of land from May until November, "For men must work and women must weep, And there's little to earn and manj to keep." Sometimes, however, these merchantmen of the sea made fine hauls. " Cap'n" Lewis told us of a friend of his in "ante-bellum" days, who after an eighteen months absence one voy-age, brought home 1,300 barrels of whale oil each barrel con- »■»•' HHHMv i ^,*^ EXCHANGES. Shakespeare seems to be the favorite theme of the essayists this month. Judging from the number and the quality of the articles on him and his works, great interest is taken in Shakes-pearean study in our colleges. We will first let The Philoma-thean Monthly decide the question, " was Shakespeare a greater poet than Milton ? " The writer at the outset confesses her be. lief in the superiority of the former and at once sets about in a 242 THE MERCURY. I series of contrasts to vindicate her belief. Shakespeare knew human nature better than Milton did; he sympathized in the joys and sorrows of others while Milton found refuge within himself; Milton's thoughts ran in a single deep channel, Shakes-peare's in many; the latter is practical and interesting, the former idealistic and complicated. Milton gives us man as he would have made him, Shakespeare portrays him as he is. The conclusion is strongly in favor of Shakespeare, more so than some critics would allow, " In passion he is far superior; in perception he is more quick and intelligent; in sympathy he is infinitely greater; in intellect he is more intuitive and clear; in ideality he is undoubtedly more serene and vivid, and in the universal mind he is more united, harmonious and complete." Having thus so decisively established Shakespeare's place' as a poet, we will now have him set before us as a " Tragic Artist." The Petkiomenite does this in the December and Jan-uary numbers. We learn that in the short space of seven years he gave to the world such masterpieces as have never been equaled. Our judgment of him as a tragic artist must be based upon the six plays, " Timon of Athens," " Romeo and Juliet," "Othello," "King Lear," Hamlet," and "Macbeth." This last named is typical and illustrates his superior skill in all tragic lines. His genius is beyond comparison. " His uni-versality, his breadth of sympathy, and his humor, run so smoothly and so gracefully, that the reader gives scarcely a thought to the form. His pictures are the height of attractive-ness, he charms the eye, and stimulates the imagination. It is an education in itself to study him." Shakespeare is also a humorist. The Fotum of November and December contains an excellent article on the humor in Shakespeare. Here we find " humor in all its varied forms. * * There never was a man * * who has conceivd the ludicrous with such a genuine taste and represented it with so true an art. * * * In his conception of humor he stands alone, there is no second." The Touchstone also speaks of humor in Shakespeare. In our quotations above it is painfully noticeable that each writer «' THE MERCURY. 243 resorts to a series of superlative terms to set forth the great-ness of their subject. This resort to superlative terms may very often be taken as a sign of weakness in the writer's analy-sis. It is a fact of observation that in critical and analytical essays the conclusions are superlative in direct proportion to the weakness and superficiality of the writers study of the subject. But here in Touchstone is a purely analytical study of Shakespeare's humor without any weakening superlative laud-ation. The reason for the humor is set forth. " It (the comic scene) goes back tor its source to the early English mystery and morality plays. In these there is a frequent juxtaposition of the serious and the comic. * * The comic element was added as a means of holding the attention of the audience. * * * The English drama is the product of the English people, not something fashioned according to set laws. To the English no great gulf separates the serious and the comic, and much of the splendor of their literature lies in the wise inter-mixture of high seriousness, as Matthew Arnold calls it, and humor." And now we have some characters analyzed. The Sorosis comes forth with two articles, " Portia" and " Lady Mac-beth." In Portia we find " one of the loveliest of women portraits to be found anywhere in literature. Fine in char-acter as in face, noble in heart as in name, ' The poor rude world hath not her fellow.' Thoughtful yet full of laughter, dignified yet gay and gracious, quick of intellect and swift in judgment yet never severe and merciless, a kind and indulgent mistress, a true friend, a loving wife—could one want more to make * * his ideal of a perfect woman?" " Lady Mac beth," is she ' fiend' or woman ? To many critics she is the former, but she is a woman—a woman possessing a wonder-fully developed will power which enabled her successfully to accomplish anything she ardently willed to do. Her sin lies in her worshipful devotion to her husband, a man utterly devoid of even a single noble trait, save perhaps his love for her. * * * Her fate seems a pitiless one and we must pity her—a woman of splendid possibilities, who succumbed WWflS\m^MmiM\it^aB^v^MMlt 244 THE MERCURY. to the ambition of another and was ruined." " Brutus " in The Juniata Echo is set forth as a successful moralist but im-practical and unsuccessful as a diplomat. " At fault even in his intense patriotism; impractical, but to his high ideals ever true." The College Student brings Caliban before us as " the most unique creation of the world's greatest dramatist." He is purely the result of imagination, and for this reason can be compared only with others of like nature. He is not like the witches in " Macbeth," and he resembles neither the demons of Milton nor the monsters of Dante. All these lack the variety of qualities and those distinct qualities which make up the mind of Caliban. His moral nature presents an interesting problem. " The moral phases of his moral being are grand in their very lack of consistency with human ideas. In a word, although from a purely human standpoint he has no code of morals, he seems to be governed by some vague, indefinite law which throws a better light on his whole character." His great ele-vating characteristic is his poetic instinct. " He always speaks in poetry, which, when we remember that Shakespeare's lesser lights never spoke in poetry, shows him to be of no mean posi-tion in the drama. * * * The pure beauty of his lofty poetical instinct standing in bold relief against the dark back-ground of his sinful and wayward mind seems to place him in a light in which the background itself is lost." In other words poetical instinct covers a multitude of sins. PATRONIZE OUR ADVERTISER'S i. FURNITURE Mattresses, Bed Springs, Iron Beds, Picture Frames, Repair Work done promptly. Under-taking a specialty. * Telephone No. 97. s. 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Sole Agent for WAEK- OVER SHOES ECKEHT'S STORE, Prices Always Right Ttie Lutheran PuMcaliori Society No. 1424 Arch Street, PHILADELPHIA, PA. Acknowledged Headquarters for anything and everything in the way of Books for Churches, Colleges, Families and Schools, and literature for Sunday Schools. PLEASE REMEMBER That by sending your orders to us you help build up and develop one of the church in-stitutions with pecuniary ad-vantage to yourself. Address HENEY 8. BONER, Supt, THE: KA ERCURV The Literary Journal of Gettysburg College. VOL. XVII GETTYSBURG, PA., MAY, 1909 No. 3 CONTENTS. THE IRON CROSS 2 BY EMIL FEOMMEL. AN EXTENSIVE OB' INTENSIVE ACQUAINTANCE WITH GBEAT AUTHORS 5 SAMUEL FAUSOLD, '10. NEW ENGLAND RAMBLES 7 EEV. CHAELES W. HEATHCOTE, A.M., '05. THE CATACOMBS 12 MCCLEAST DAVIS, '11. OUTWITTED 17 ELMEE STOUFFEE, '11. NAPOLEON IN LITERATURE 19 CHAELES SHINDLEE, '10. A GREAT TEACHER 22 E. H. HINTEENESCH, '13. THE EDUCATION OP THE INDIAN 25 H. S. HOSHOUB, '10. MAY—Poetry. (Submitted by 1911.) 27 EDITORIALS 29 EXCHANGES 31 THE MEPGUKY THE IRON CROSS. BY EMIL FEOiniEL. (Translated, from the German by Earl Bowman, '11.) iJSTE morning about a year after the Franco-Prussian War a Pomeranian landlord notices among his work-men a sturdy day-laborer who was wearing the Iron Cross upon his breast. When the hour of leisure comes be calls him, and in order that the taciturn Pomeranian might be induced to speak, he first gives him something substan-tial to eat, for then the mill begins to run. Then he asked him how he came into possession of the Iron Cross. "Yes," remarked the Pomeranian, "that is a long story—for I have got it from King William himself, and that too for pegging away." Thereupon the Pomeranian takes a draught from the pitcher and proceeds. "It was after the battle of Champigny in which the Wiirten-burgers bad conducted themselves so bravely and were driven back only by greater numbers. Our regiment is ordered to ad-vance. My company was to swarm out, and I sought shelter that I might shoot comfortably. "Now for a fight, boys," said our captain as the French, who had to be kept back until our comrades had come up to us, were coming out thicker and thicker. "Shoot away to your heart's desire." "I pour my cartridges out before me, all to the right so that I can easily reach them, and shoot away. Here, however, more Frenchmen were coming; conditions appear to the colonel to be rather critical and he gives orders to retreat. I hear it,—but think: "To pack up all the cartridges is not pleasant, and to let these dear and costly goods lie, that you can't do either,— therefore you just let the fellow blow his bugle, remain here and shoot away your cartridges, and then you have time enough to take your heels." I am busily engaged in shooting, when the adju-tant of our regiment comes galloping up and shouts: "Back, THE MEBCUBY. 3 boys, don't you have any ears?" "Never mind," says I," turn-ing myself halfway around, "not until I shoot my cartridges." And gone was the adjutant, nowhere to be seen At last I was entirely alone and before me everything was red with French-men, barely twenty paces away. As I shot the last cartridge I think to myself, "Now it's high time that you break away" So I take to my heels and run behind the regiment like a deer. The French were shooting after me like a hailstorm but all their bul-lets were too high and I got to the regiment hale and hearty, Just as I am about to enter the lines I see the adjutant parley-ing with the colonel and pointing to me with his hand. "Now,"' think I, "a charge is made against me for disobeying orders." Our colonel, a downright good man, comes riding up to me, laughs heartily about the whole affair, and said: "Fellow, are your bones all together?" "Please Your Honor," says I. Here he laughed again and says: "Well, now you can eat more than bread." "Ah, this time," I mused, "the affair turned out all right and the tale-bearing of the adjutant didn't do any harm. The next the report goes around: "His Majesty, the King, is coming." What a joy there was when the old hero came. He rode by and I had already procured a few potatoes, for I had an enormous hunger. Then suddenly our adjutant conies gallop-ing up to me and says that at once I am to report at His Ma-jesty's headquarters. "Now," think I, "that's the last of you." But I took cour-age and said: "Please, Your Honor, you know I have'nt done anything bad." But the adjutant had an expression on his face as if he were about to say: "Just wait, I've got you for not obeying orders and you shall not get off so easily." I indeed did not think that a person could be so spiteful. My knees tottering, I was led into a house, then into a hall where there was such an odor that my mouth watered, so good it was. I am just thinking: "0 happy the man who can have his dinner here,—" when I am called into an adjoining room. Then the king who is as friendly as the sun comes up to me and says: THE MEECUET. "My son, how was that affair yesterday with the cartridges ? Tell me all you know about it, just exactly as it was." "Please Your Majesty," says I, "and tell everything just as it ■happened and that I had indeed heard the signal, but that I had not been willing to leave behind the costly goods when the adjutant had come up and shouted: "Go back, boys" Then I thought indeed that there was no time to pay compliments and said: "Oh! I'll first shoot my cartridges. That is the whole -affair, King, I have done no other wrong." His face aglow with a smile, the king said: "That you did •well, my son." I think to myself, "Now it's all right, now the adjutant may say whatever he will." "Have you had your din-ner, my son?" asked His Majesty. "Please, Your Majesty," says I, "I am still quite empty." "You are probably very hungry," His Majesty again re-marked. "Yes, and also very thirsty," says I. The king again laughed and said that I was to take dinner with them. So I sit down to the fine large table with all the high officials and generals. We had soup, pea-soup, extra fine. But my plate was only half full, so I thought: "If only you could have more of this soup." When I had almost finished with it, the king called to me: "My son, do you care for any more soup?" "Please, Your Majesty," say I, "if there is enough of it." This caused the men to laugh and one of the waiters brought me another plate full. Sir, I can taste that soup with my pal-ate to-day! Next a servant comes in and brings a portion of roast veal almost as large as a joint of an ox, another takes a large knife and carves one piece after another from it upon a large platter. "This fellow," thought I," "undertsands his business better than the one with the soup." The large platter comes to me first and I put it before me, and aside of it also a small plate with potatoes. I think to my-self: "It is a little too much, but you must show yourself equal to the occasion," and begin to eat. Bright drops of per-spiration were standing upon my forehead by the time all the thin slices of meat were eaten. While the gentleman at my THE MEECUHT. 0 •side uninterruptedly kept filling a glass that I might wash it ■down, His Majesty, the King, asked me: "How about it my son, will you have some more?" "Please, Your Majesty," I say, "if there is enough of it." All the men gave a hearty laugh and the King himself was holding his sides. Why, I did not know. But the King said: "No, this is enough for to-day, my son, now we shall have an-other course." Well, I was glad we were done with the roast veal, and was thinking to myself: "Kow what's coming,— when a high officer with epaulets comes up and fastens upon me the Iron Cross. When I returned to my regiment again the adjutant laughed all over his face, twisted his mustache and gave me his hand. I was glad that he was again reconciled, that his lively talking with His Majesty had after all been of no use, and that for peg-ging away at the banquet, I even got the Iron Cross from His Majesty himself. That is the way it happened and not otherwise—. Note.—The Iron Cross is a military decoration bestowed upon the soldiers of the German army who had distinguished them-selves for bravery during the war of 1870-71. AN EXTENSIVE OR INTENSIVE ACQUAINTANCE WITH GREAT AUTHORS. SAMUEL FAUSOLD, '10. 0 sound the depths of the world's literary artists from Homer to Tennyson is well nigh impossible. To make a slight acquaintance with all of them is possible but hardly desirable. The better plan is: know as many great authors as possible intensively and then seek, at least, a slight acquaintanceship with the rest. The tendency of the day seems to be an extensive rather than an intensive acquaintance with the world's great authors. What college man of mediocre ability does not have a passing acquaintance with Homer, Horace, Goethe, Milton, Shakespeare 6 THE MERCURY. and Tennyson, and yet very few of us can call one of these men a comrade in any sense. What pleasure it must be to forget the present and turn back the hands of time to Shakespeare's day and catching the spirit of the seventeenth century, see the world as Shakespeare saw it; and read his masterpieces through spectacles uncolored by pre-judice and pre-conceptions. Such a process must ultimately end in giving us that comradeship with Shakespeare which deepens the insight into the workings of the human heart, broad-ens the vision immeasurably and quickens one's sympathy for humanity. Such results are not attainable by a slip-shod ac-quaintance with the greatest play-writer of English literature. We must know tlie man and his work. To have drunk deep of the springs of Shakespeare's genius is a requisite of true culture. AVhat Las been said of Shakespeare can be applied with pe-culiar fitness to Milton. The great blind poet must, in fact, be known intensively', if we would know him at all. Of course his genius has given to the world more than one production and yet his "Paradise Lost" stands out conspicuously as the high-water mark of his achievement and to know Milton we must be familiar with this poem—the grandest and greatest epic of Eng-lish literature. To be familiar with "Paradise Lost" means ex-tended study and thoughtful meditation which has but one logical sequence, viz, intensive acquaintance. Having cultivated an intensive acquaintance with these two giants of English literature, I would recommend the same pro-cess with respect to the other poets, if time permits. If time forbids an intimate acquaintance, we should learn to know the rest, at least, in a slight way. It is well for us to know our Burns to keep our dispositions sweet; Macaulay to teach us perspicuity, and Bacon for his logic. It is well to come in contact with the melancholy Poe and then to be entertained by the quaint and kindly verse of Whittier. Neither can we afford to miss the rare and spicy descriptions of Washington Irving or the vivid character portraitures of Dick-ens. Again, the author of Hiawatha should be known to all of us; also the master hand that penned Thanatopsis. We may close by saying that if you learn to know any one of these, your desire shall be whetted to know them all. THE MERCURY. NEW ENGLAND RAMBLES. EEV. CHARLES WILLIAM HEATHCOTE, A.M., '05. ARTICLE III. JHEEE are many outlying districts of Boston which are very interesting from the historical viewpoint. They have been in many cases annexed to Boston proper, but they still retain their interesting characteristics. Charleston is famous from the revolutionary period. It was settled in 1629. Almost the entire town was burned during the battle of Bunker Hill. The Navy Yard, which is close to Charleston, is certainly worthy of a visit. Visitors are admit-ted and there is much to be seen. One will be very anxious to see "Old Ironsides" of the famous navy of the 1812 War. She performed glorious service for the country and she now lies very quietly at her anchor. From the Navy Yard one should go to the Bunker Hill monument on Breed's Hill. The monument is placed on the southeast corner of the "old redoubt behind which the Ameri-cans stood on the seventeenth of June, 1775." "The obelisk measures thirty feet square at its base, and rises to the apex, two hundred and twenty feet. The observatory at the top is reached by a spiral flight of two hundred and ninety-four stone steps. It is a long climb, but the magnificent views from the windows amply repay one for the effort. In the lodge at the base of the monument is a statue of General Warren." The monument was dedicated on June 17, 1843. President Tyler and his cabinet officials were present and Mr. Webster was the orator of the oc-casion. The monument stands near the spot where the hero, Warren, fell. The spot is also marked where Prescott stood at the opening of the fight. In Charleston we ought to visit the old graveyard. It is closed to the general public but admission can be secured. The oldest slab bears the date of 1643. There is a piece chipped from the corners which was done by a shot from a British war vessel. The Harvard monument, a granite shaft was erected in 1828 by alumni of the university. The following inscriptions are upon it: 8 THE MERCURY. (On the eastern face.) "On the twenty-sixth day of Septem-ber, A. D. 1828, this stone was erected by the graduates of the "University of Cambridge in honor of its founder, who died at Charleston on the twenty- sixth day of September, A. D. 1638." (Western face. In Latin.) "That one who merits so much from our literary men should no longer be without a monument, however humble, the graduates of the University of Cambridge, New England, have erected this stone nearly two hundred years after his death, in pious and perpetual remembrance of John Harvard." There are many beautiful suburbs around Boston but none can compare with Cambridge. It is the largest of Boston's su-burbs, having a population of 92,000. It is famous as the cen-ter of Harvard University. The following inscription taken from an old London pamphlet published in 1643, which is near the college gate reads: "After God had carried us safe to New England and we had builded.our houses provided necessaries for our livili hood reared convenient places for God's worship and settled the civill government one of the next things we longed for and looked after was to advance learning and perpetuate it to posterity dreading to leave an illiterate ministery to the churches when our present ministers shall lie in the dust." Another interesting inscription reads: "By the General Court of Massachusetts Bay 28 October 1636, Agreed to give 400 £ towards the schole whearof 200 £ to be paid next yeare & 200 £ when the worke is finished & the next Court to appoint wheare & wt bvilding THE SiJSKCUKY. » 15 November 1637. The College is ordered to bee at Newe Towne 2 May 1638 It is ordered that Newe Towne Shall henceforward be called Cambridge 15 March 1638 It is ordered that the colledge Agreed vpon formerly to bee built at Cambridge Shallbee called Harvard Colledge." An unique tablet in the entry of Massachusetts Hall states a number of illustrious men who were its occupants: "William Ellery, 1747, signer Declaration of Independence. Artemas "Ward, 1743, commander Massachusetts forces, 1775. Eobert Treat Paine, 1751, signer Declaration of Independ-ence. William dishing, 1751, chief Justice of Massachusetts. John Lowell, 1760, chief justice United States Circuit Court. Elbridge Gerry, 1762, Vice-President of the United States. Francis Dana, 1762, first minister to Eussia. Theophilus Parsons, 1769, chief justice of Masaschusetts. Joseph Story, 1798, justice of Supreme Court of the United States. Charles Henry Davis, 1825, admiral of the United States Navy. Eobert Gould Shaw, 1860, soldier." "Mather Byles, 1751, clergyman and wit. Jeremy Belknap, clergyman and historian. Samuel Gillman, 1811, author of "Fair Harvard." James Walker, 1814, president of Harvard College and his, torian. Jared Sparks, 1815, president of Harvard College and his-torian. John G. Palfrey, 1815, professor and historian. George Bancroft, 1817, statesman and historian. Horatio Greenough, 1825, sculptor. Eichard Hildreth, 1826, historian. Francis Parkman, 1844, historian. Phillips Brooks, 1855, bishop of Massachusetts." 10 THE MERCURY. The tablet on the face of the building is thus inscribed: "Massachusetts Hall Built by the Province 1720. Occupied by the American Army 1775-177G. Used for students' rooms until 1870-71." Harvard presents many things -which are interesting to the tourist. Her beautiful and stately buildings are worthy of close inspection and study. On Cambridge Common can be seen cannon which were cap-tured by Ethan Allen at Crown Point in 1775. During the fol-lowing winter they were brought by General Henry to Cam-bridge, being drawn across country by eight yokes of oxen. Then there is the famous "Washington Elm which bears an in-scription thus: "Under this tree Washington first took command of the American Army, July 3rd, 1775." One should also view the Longfellow and Lowell houses which are located in one of the most beautiful parts of Cambridge. Mount Auburn Cemetery should be visited as a sort of a pil-grimage for the following reasons which we quote from a pamph-let: "It is impossible to think of Cambridge and Harvard with-out having Mount Auburn also in view, and at least a part of the day assigned to Cambridge and its attractions should be kept for this spot. The entrance is at the junction of Mount Auburn and Brattle Streets, Watertown. The grounds contain over thirty miles of avenues and paths, and half a day would be too short a time to visit the most distinguished among its thou-sands of graves. The grounds are beautified by many trees, flowers and shrubs, and costly sculptures and statuary are to be seen on all hands. Passing through the Egyptian entrance gate a short distance a turn to the left leads to the Longfellow sarchopagus, on Indian Path, and close at hand is the tomb of THE MEKCURY. 11 Motley. The grave of Oliver W. Holmes is just beyond, on Lime Avenue, and on Fountain Avenue, at the base of Indian Eidge, under tall pines is the grave of James Bussel Lowell. To the right of the gate a curving main avenue leads past the Ball Hughes' bronze statue of Nathaniel Bowditch to the mort-uary chapel, in which are the marble statues designed to rep-resent the Colonial and Eevolutionary periods, the Eepublic, and Law; the first, a sitting figure of John "Winthrop, by Horatio Greenough; the second, a standing figure of James Otis, by Thomas Crawford; the third, John Adams, by Eandolph Eog-ers; the fourth, Judge Joseph Story, by his son, William W. Story. In front of the chapel, beyond, is the granite Sphynx, by Martin Milmore. which commemorates the dead of the Civil War, with the inscription: "American Union preserved American slavery destroyed By the uprising of a great people By the blood of fallen heroes." A short distance from the chapel to the right, on Menoza Path, is the grave of the "Good Bishop," Phillips Brooks. On Spruce Avenue Anson Burlingame and Dr. Thomas G. Morton, the discoverer of ether, are buried. On Walnut avenue may be found the graves of Eufus Choate and N. P. Willis. On Greenbriar Path is William Ellery Channing's grave. On Sweetbriar Path are the graves of Josiah Quincey and John G. Palfrey. In the neighborhood of the tower, is the monument to Margaret Puller. Truly New England is a part of the nation which is rich in history and tradition. It is a beautiful part of the country which is worth all the time we can give to study and view. Her people are hospitable, kind and cultured. We owe her a debt of gratitude for her part she played so well in the history of our nation. We owe her much for her determined stand in the cause of liberty. May her influence never cease! Chambersburg, Pa. 12 THE MEKCURY. THE CATACOMBS. C. MCLEAN DAVIS, '11. 3WS IHE hills which surround Borne are formed of three' strata of volcanic tufa. The topmost stratum is com-posed of volcanic ashes called pozzolana which are not. solidified, next comes a harder rock called tufa grano-lare, and lowest of all is found a solid and compact conglomerate called tufa lithoid. The last was used for building purposes and because of its hardness, the early Jews chose the softer middle-stratum in which to cut out their burial places. These were long narrow passages, not more than three or four feet wide, and intersecting and crossing each other again and again. If drawn out into a straight line these passages would extend for a distance of three or four hundred miles, a line long enough to stretch from one end of Italy to the other. On each side there are niches for bodies, and occasionaly we find little chambers called cubicula, or bed chambers, which were used as family vaults. The darkness and gloom of the place were re-lieved by light and air passages in the roof which were concealed above in the fields by bushes. As before stated, these underground passages, or catacombs,, were used as burial places. Prom Old Testament history we full well know that it was the custom of the Jews to bury their dead in caves and rock-hewn tombs. Consequently when the Jews were dispersed throughout the Eoman Empire, they car-ried this custom with them; and those who settled in Eome it-self, found that the only available place for their tombs was irr the underground stratum of rock. Accordingly we find that be-fore the birth of Christ catacombs had been excavated for burial' places, and the Eoman's careful protection of the right of sepul-ture permitted of no interference. But the coming of Christ and the early persecution of the- Christians in Borne changed the purpose and character of the catacombs. No longer could the Christians practice their re-ligion openly; no longer had they even the right to exist. They fled to the catacombs to live and worship according to their faith. Then did Valerian in A. D. 257, forbid the observance of their- THE MEECUKT. 13 religion even in the catacombs. Like the hunted hare closely fol-lowed by its pursuers, seeks safety in the secret passages under-ground, so did the Christians pursued by the relentless and. merciless Eoman soldiers, seek their safety in the depths of the-catacombs. The old entrances were walled up and many pas-sages were closed. On the other hand new passages were made,, narrower and more intricate than the former ones, and secret winding stairs approached by a ladder movable from within, led. to the open air. Small chapels also were made in which the hid-ing bishops conducted worship. Wells were dug for water, and. store rooms were made for corn and wine; many lamps have been found which were used for lighting up the dreary passages. Hither were the bodies of the martyrs brought for burial, and in a short time hundreds of graves bore testimony to the spirit of the early Christian Church. Sometimes the inscriptions state that a whole family lies buried here, strangled to death for the cause of righteousness; and again we read that here lies the bones of ten, twenty, thirty or forty martyrs. Is not this holy ground, a place consecrated by the bones of the martyrs interred there ? Is it any wonder then, that during the period of toleration which was ushered in by the coming of Constantine in A. D. 312, the Christians continued to use the catacombs as a place of' burial, and moreover made them an object of pilgrimages? In life the catacombs were to them not a series of dark gloomy passages, but a place of inspiration, a place filled with the mem-ory of loving sacrifice and holy zeal, a place glorified by the true faith; and in death it was a source of great joy and peace to know that their bodies would rest near those of the saints. Dur-ing this period the catacombs were reconstructed. The passages which had been closed up were opened again. Parian marble-was used for doorways; silver tablets were put on the walls, dedi-cated to the memory of the saints; chapels were built and old ones remodeled; new passages for air and light were created and these underground chambers took on an entirely different aspect. But in the year A. D. 410 disaster again befell them. Alaric with his barbarian hordes fell upon Eome and despoiled it Prom this time until; the sixteenth century was a period of dis- 14 THE AIEBCURY. mantling, and finally of utter neglect of them. The popes in the first years of this period carried away many of the remains of the saints to sanctify the churches, and relics were carried forth in abundance; and in the last centuries the catacombs were utterly forgotten. Finally in the latter part of the sixteenth century Antonio Bassio rediscovered them, and spending thirty-six years in groping around in their crypts, he desciphered many of the inscriptions and copied many of the pictures. These inscriptions and pictures reveal to us much of the be-lief of the early Christians, and it is very interesting to know their character. There are two series of biblical pictures, the first dealing with Old Testament scenes, and the second with those of the New Testament. Under the first we find pictured the expulsion of Adam and Eve from the garden, the sacrifice of Isaac, Moses taking off his shoes, Moses receiving the law, Moses striking the rock, the sufferings of Job, the translation of Elijah, Daniel in the lion's den, the three Hebrew children in the fiery furnace, and the main incidents in the life of Jonah. Under the second series we find illustrations of the adoration of the magi, Christ with the doctors, and various other incidents and some of the miracles of Christ's life. Once is the nativity shown, and once the crowning of Christ with thorns. No fur-ther into the sufferings of Christ do these pictures go. The early Christians shrank from the horrors of the scourging and the mockery, and from the agonies of the cross. But the most important consideration in regard to these pic-tures is not the amount of art evidenced in them, but the pe-culiar facts concerning the belief of the early Church which are brought out through them. It has long been supposed that the cross was the earliest emblem of the Church. Now in the cata-combs the cross does not appear at all in the first two centuries. Moreover, the Virgin Mary does not appear until the fourth century, and then only as a human mother, sometimes with the infant Jesus, and sometimes in the attitude of prayer. In the latter case it is well to note also that her head is simply covered with a veil, and not with a nimbus such as is given to saints and angels. Here surely we can find mo grounds for the adoration of the Virgin. THE MEKCUEY. 15 Light also is thrown on the question of the primacy of St. Peter. This apostle is represented in two different scenes; oftencst with the cock at his feet indicating the denial, and fre-quently he is standing on one side of Christ with St. Paul on the other. Nowhere is he represented as being the rock on which the Church is founded, and nowhere is he shown as hav-ing the keys in his possession. Now while we do not hold that the inscriptions and the pictures of the catacombs portray fully the faith of the early Christians, nevertheless it is not probable that the early Church, if it had believed in the primacy of St. Peter, would make him an equal with St. Paul in their paint-ings. But brightest and most inspiring of all is their portrayal of their blessed Lord and Master. Here they dwelt with a fond-ness that evidences their great love for Him His miracles, His works of healing, His acts of love and mercy are here recorded. Christ the good shepherd with the lamb upon His shoulders, and with his sheep about Him, is frequently found. Again He is leaning upon a shepherd's crook or seated at a well. Never do we see Him being scourged or hanging upon the cursed tree. Always He is the gentle, loving and kind shepherd of the sheep, caring for His flocks, leading them into green pastures and be-side still waters up into an eternal vale of peace. Moreover the hopeful character of the early faith is attested by the 11,000 inscriptions which commemorate the dead. Here breathes the sweet atmosphere of the Christian love. The affec-tion of husband and wife, of parents and children, and of the Christian fathers for each other is here beautifully set forth. Moreover prayers to the dead are not infrequent. But in reality these prayers are more to the living than to the dead, more to those who have gone on a little farther, for whose love and assist-ance they implore. No evidence is found of belief in a Purga-tory. To them death seemed indeed but the portal of.eternal life, and an eternal life of joy and peace. They had no fear of Hell or future punishment for sins; in fact their sins no longer caused them anxiety, for, the blood of Christ had cleansed them from all sin. Heaven was secured them by the sacrifice upon Calvary. Thus we see that in the catacombs we find no grounds for the 16 THE MERCURY. supposition that the cross was the earliest emblem of the Church, for the adoration of the Virgin Mary, for the primacy of St. Peter, or for the belief in Purgatory. Moreover there are no representations of the Trinity, the Atonement, the Last Judg-ment, Satan and punishments in the underworld, and Christ is no where shown as one of the Trinity, but rather as the good shepherd, the true vine, the bread of life, and the fountain of truth. This was the sum and substance of their theology. This was sufficient for them to live righteous lives, and die martyr's deaths, if need be. Love rather than theological controversy righteousness rather than scruples concerning creed, character-ized them. They were the believers in the one Supreme God, and the man of Galilee was to them "Jesus Christ, the Son of God, Saviour of the living." Under such conditions gloom could not reign in these under-ground passages. Where so much of life and light are revealed, gloom can not be. These are indeed glorious abodes where the saints sleep the peaceful sleep of the righteous. The light of the hope of an eternal day shines here, and these passages, these crypts, these halls loudly proclaim:— t "ISTo, no, it is not dying, The Shepherd's voice to know; His sheep He ever leadeth, His peaceful flock He feedeth, Where living pastures grow. Oh, no, this is not dying, Thou Saviour of mankind! There streams of love are flowing, No hindrance ever knowing; Here only drops we find." * THE MEKCUUY. OUTWITTED. 17 i ELMEK STOUFFER, '11. HEN" James Bryce, police captain of West Hampton came into his office last evening, everybody from the janitor to the sergeant saw that something which was pleasing to him must have happened. To-night the usually exacting chief seemed to be pleased with everything and everybody. But no wonder he felt happy. For his orchard of young peach trees which were now loaded with the choicest fruit were the special pride of his heart. And ever since the opening of the fall term of Hope College the orchard had suffered from nightly raids by some of the students, and try as he would he couldn't catch them at work or find out who they were. But that morning he had met with a piece of rare good fortune which it seemed to him would discover the culprits for when he went into his orchard he found the Sophomore class roll-book lying under a tree of his choicest peaches. This was the cause -of Captain Bryce's unusual good spirits. He knew that the boys. would never lose that book yet whoever came to get is must ex-plain how it came to be lost in his peach orchard. Accordingly he put an advertisement in the evening paper announcing the rinding of the class roll book and that the same could be pro-curred by calling upon Capt. Bryce at City Hall. Meanwhile there was consternation in the Sophomore class. They never would lose that book. Yet how was it to be recov-ered without someone going to the police captain for it? And to go to Bryce would be giving himself away entirely. What should they do? Hammond, to whom the book was entrusted, volunteered to go to police headquarters, confess to stealing the peaches and get the book, but his classmates wouldn't permit such a procedure. They thought there must be some way to outwit the captain. That night a meeting was held in the class president's room and various means of recovering their roll were discussed. JSTone of the plans proposed seemed satisfactory until at last Hammond suggested what they thought would do the trick. So the meeting adjourned and the boys retired to their rooms. 18 THE MEltCUEY. An hour later two young men wearing slouch hats pulled low over their eyes stole out of the shadows of the dormitory and walked rapidly up town. They came to Eyan's barber shop just as Byan was closing up for the night. The boys exchanged greetings with the little barber and Hammond said, "Say Byan, how much will you take for your barber pole?" Eyan stared at the boys a moment bu t when they assured him that they were in earnest, he replied: "Well its beginning to look pretty shabby so you may have it for two dollars and a half. I need a new one at any rate." The boys paid the money, got a receipt and then marched away carrying what had been Eyan's barber pole. After they had gone several blocks they met a policeman, who thinking them up to some prank, arrested them and took them to police headquarters. Here the boys showed the receipt which they got from the barber and were promptly set free with apolo-gies from the captain. Soon after they ran into the arms of an-other policeman who also arrested them and took them to head-quarters with the same result as before. A third arrest followed and an hour later the chief was again confronted by two youths who were charged with stealing and carrying off someone's bar-ber pole. Captain Bryce now lost all patience. Calling a ser-geant he said to him: "Wagner, reach every officer on duty and tell him not to arrest any fool college students who are carrying a barber pole around town." The sergeant immediately departed upon his errand and so far as the boys with the barber pole were concerned, the captain had peace for the night. The next morning there was a lively scene about police head-quarters. No less than the two dozen barbers of the town were clamouring about the theft of their barber poles some time dur-ing the night before. "Nice state of affairs," said one irate old fellow. "A crowd of young vandals carry off half the town while the police are in league with them." "Why don't you complain to the officer on your beat," asked the captain. "I did complain," answered the barber, "but he said that he had posi-tive orders from you not to arrest anyone stealing barber poles." Bryce was in a dilemma. He saw that he had been outwitted by the students. But as for a solution of his own difficulties he was at sea entirely. While pondering upon his position a solu-tion came in an unexpected manner. The postman brought in THE MERCURY. 19 the morning mail, and among it he found a short typewritten note which ran, "You have our roll book. We have the barber poles. We are willing to exchange on even terms. If you wish to see the barber poles returned, deliver the class roll book to the colored messenger boy whom we shall send to you this after-noon." Signed, The Sophomores. Bryce saw that this was al-most his only relief, so when the messenger came he at once gave the book to him, soon afterwards a dray loaded with barber poles drove into town and a pair of carpenters soon replaced them all. X NAPOLEON IN LITERATURE CHARLES SHINDLER, '10. | HE literary genius is often'considered a dreamer and a man of little worth in other realms. In fact, the world is prone to place upon him the brand of imprac-ticability. However just such a characterization may be, we have had men of great literary talent who have been in-tensely practical. So practical that as statesmen, soldiers, and civilians, they have won imperishable fame. Such men were Caesar and Grant. The commentaries of Caesar were written by him when in the midst of stirring ac-tivities. His information was first hand and the resulting liter-ary production has never wearied the world. Grant, too, pre-eminently a general, wielded a facile pen. At the end of a stirring life, he lived over again the events of his crowded career and his "Memoirs" have been added to the world's masterpieces of literature. We now turn to another soldier with whose military exploits we are so familiar and yet whom we have, perhaps, failed to* meet in the fields of literary achievement. Napoleon has not given us a great commentary but the orations delivered to his soldiers disclose the genius of the man and reveal the secret of his power. Even as Caesar held his legions by the eloquence of his speech, so Napoleon prodded on the emotional Frenchmen to greater and greater efforts. It is not extravagant to say that 20 THE ME11CUEY. the marvelous success of the Corsican can be attributed more to the personality and cogent speech of the man than to his cun-ning on the battlefield. Napoleon is irresistible. The enthu-siasm of the man is contagious. Eead his speeches and then cease to wonder that he fired the hearts of the quick-tempered warm -hearted Frenchmen. Imagine yourself in his army when he delivered the following speech upon entering Milan.: "Soldiers: You have rushed like a torrent from the top of the Apennines; you have overthrown and scattered all that op-posed your march. Piedmont, delivered from Austrian tyranny, indulges her material sentiments of peace and friendship to-ward France. Milan is yours and the republican flag waves throughout Lombardy. The dukes of Parma and Madena owe their political existence to your generosity alone. The army which so proudly threatened you can find no barrier to protect it against your courage; neither the Po, the Ticino, nor the Adda could stop you for a single day. These vaunted bulwarks of Italy oppose you in vain; you passed them as rapidly as the Apennines. These great successes have filled the heart of your country with joy. Your representatives have ordered a festival to com-memorate your victories, which has been held in every district of the republic. There your fathers, your mothers, your wives, sisters, and mistresses rejoiced in your good fortune and proudly boasted of belonging to you. Yes, soldiers, you have done much—but remains there noth-ing more to do? Shall it be said of us that we knew how to conquer but not how to make use of victory? Shall posterity reproach us with having found Capua in Lombardy? But I see you already hasten to arms. An effeminate repose is tedious to you; the days which are lost to glory are lost to your happiness. Well, then, let us set forth! We have still forced marches to make, enemies to subdue, laurels to gather, in-juries to revenge. Let those who have sharpened the daggers of civil war in France, who have basely murdered our ministers and burnt our ships at Toulon, tremble! The hour of vengeance has struck; but let the people of all countries be free from apprehension; we are the friends of the people everywhere, and those great men whom we have taken for THE MERCOKY 21 our models. To restore the capitoL to replace the statues of the heroes who rendered it illustrious, to rouse the Eoman people, stupefied by several ages of slavery—such will be the fruit of our victories; they will form an era for posterity; you will have the immortal glory of changing the face of the finest part of Eu-rope. The French people, free and respected, by the whole world, will give to Europe a glorious peace, which will indem-nify them for the sacrifices of every kind which for the last six years they have been making. You will then return to your homes and your country. Men will say as they point you out, "He belonged to the Army of Italy." The ability of Napoleon in persuading men to follow him in the most hazardous attempts was extraordinary. He could make the most difficult task appear as child's play and by the offer of rich rewards allured the undecided. This is seen in the following: "Soldiers: You are naked and ill-fed! Government owes you much and can give you nothing. The patience and cour-age you have shown in the midst of this rocky wilderness are admirable; but they gain you no renown; no glory results to you from your endurance. It is my design to lead you into the-most fertile plains of the world. Eich provinces and great cities will be in your power; there you will find honor, glory, and wealth. Soldiers of Italy, will you be wanting in courage or perseverance? " In ability to shame his "soldiers and secure better service, Napoleon reminds us of Caesar. Soldiers: I am not satisfied with you; you have shown neither bravery, discipline, nor perseverance; no position could rally you; you abandoned yourselves to a panic of terror; you suffered yourselves to be driven from situations where a hand-ful of brave men might have stopped an army. Soldiers of the Thirty-ninth and Eighty-fifth, you are not French soldiers. Quartermaster-General, let it be inscribed on their colors, "They no longer belong to the Army of Italy." 22 THE JIEKCUKT. A GREAT TEACHER. E. H. HINTERNESCH, '13. N" the Chinese race we have the mightiest aggregation of human beings in any one nation on earth "with a written history extending as far back as that of any other which the world has known, the only nation that has throughout retained its nationality, and has never been ousted from the land where it first appeared." How can this be explained? Greece and Eome have lived and died, the Per-sian Empire has long since passed away, the map of Europe has changed a hundred times, yet China is much the same as in hoary antiquity. Investigators of this subject are most thoroughly united in declaring the result to be due to the fact that, whereas other nations have depended on physical force, China alone, has re-lied on moral force. Whence has come this moral force? Dr. Williams says, "It would be hard to overestimate the influence of Confucius in his ideal princely scholar, and the power for good over his race which this conception has ever since ex-erted. The immeasurable influence in after ages of the charac-ter thus portrayed proves how lofty was his own standard " Realizing the great influence which this one man has exerted on after ages we cannot help but anticipate profit in the study of his life. From the middle of the sixth to the end of the seventh cen-tury there swept over this earth one of those tidal waves of rea-son, "when the nations were full of unrest, and the mountains of thought were shaken with discontent." Then lived Themisto-des, Leonides, Cyrus the Great, Miltidates, Cambysese, Xerxes and Darius. Of course then occurred the battles of Marathon, Salamis and Thermopolye. Then, too, lived Budda Gantauma. Lo-Tesse, Ezekiel, Hazzai, Daniel, Zachariah, Pythagoras, Pin-dar, Aeschylus and Anacreon. It was then that Confucius K'ung-foo-tsze," "the master K'ung"—was born, B. C. 551. Confucius was the result of a peculiar union, a man of seventy married to a girl of seventeen. When the boy was three years old his father died, and his care and education was left upon the shoulders of his girl mother. THE MERCURY. 23 Though the son of a governor and of royal birth, he was brought up in the village like other boys of his time, not being allowed to think himself better than his playmates. As a boy he showed his superiority; at fifteen he was considered a phe-nomenal musician. He himself tells us that at that age his mind was set on learning. At nineteen he married, and in the same year was given his first public trust, that of keeper of the herds. This made him a sort of government overseer. He collected rents, enforced the laws and settled disputes between rival herders. At first he rode about much as an itinerant judge, but after a little sum-moned the disputants to him and gave to them a series of talks, or lectures on the absurdity of quarrelling and the necessity of getting together in complete understanding. He taught them the "Golden Eule." At twenty-two he commenced his career as a teacher. His pupils were not school boys but young and inquiring souls, who had a thirst for knowledge. He charged no fees, but like Plato accepted the goodly honorarium left by an admiring pupil. Yet no pittance was too small to be acceptable to the master. Sin-cerity and ability were the main requirements. The chief men of the state gradually became aware that a "prophet" had risen among them, and gave their sons into his keeping. His fame now quickly increased and we find him soon surrounded by a host of disciples. In B. C. 516, the marquis of the province of Lu, his patron, having been worsted in a struggle fled from the country. Con-fucius followed him but finding he could do him no good, re-turned. He now continued without official employment until B. C. 500, when at the age of fifty-one he was appointed "chief magistrate of the town of Chung-tu, and a marvellous reforma-tion in the manner of the people took place." He was now pro-moted from position to position until he held the office of Min-ister of Crime, in the province. The appointment made an end of crime. The existing laws did not need to be enforced. No offender showed himself. His administration was so wise that the neighboring states began to take alarm. At length, through intrigue, Tsze-Lu, the governor, was induced to forsake his wise counsel and say to him, "It is time for you to leave." 24 THE MEKCUKY. The sage was now fifty-six. He traveled from state to state, offering his service, and though many a prince would have gladly given him office, yet not one was ready to accept and prac-tice his principles. In B. C. 483, he returned to his native land and in the five last years of his life wrote several of his works. He died B. C. 478. He was pre-eminently a teacher and reformer. He taught rhetoric, mathematics, economics, the science of government and political and natural history. He pointed out the foibles of society and the wrongs visited upon the people by those who pre-tended to serve them. He denounced hypocracy, selfishness, vanity and pretense. Let us now consider some of the teachings of this wonderful man. He taught filial piety; that we should serve our parents while living and adore them when dead. Of the future the master knew nothing, in fact he was accus-tomed to say, that as man knows very little of the past, how can he expect to know the future? He knows not whence he has come, how can he expect to know where he is going ? In regard to worship his advice was to "reverence the gods, but to keep at a distance from them," and, "to respect spiritual things, but to keep aloof from them, may be called wisdom.'" The word "God" he does not use, but is constantly speaking of "Heaven," of "doing the will of Heaven" and says, "He who sins against Heaven has none to whom he can pray." "Heaven is speaking through you." Heaven to him was a principle. The word is used in the Chinese classics in such a way as to convey the idea of a personality or a will. He did not claim divinity, not even divine revelation. He was not a religious teacher, but rather a teacher of ethics. Perhaps D. Legg's words give a better statement: "He was unreligious rather than irreligious; yet by the coldness of his temperament and intellect in this matter his influence is un-favorable to the development of true religious feelings among the Chinese people in general." Did he live to-day he would undoubtedly be one of the world's THE MERCURY. 25 foremost peace advocates; for it was one of his sayings, that, "To fight decides who is the stronger, the younger and most skill-ful in the use of arms, but it does not decide who is right. That is to be settled by Heaven in your own heart." He spoke in parables and was an epigramist. These then are some of his words: "Beware of ever doing that which you a,re likely, sooner or later, to repent of having done." The cultivator of the soil may have his fill of good things, but the cultivator of the mind will enjoy a continual feast. "Be slow in speech, but prompt in action." "He whose principles are thoroughly established, will not be easily led from the right path." "The cautious are generally to be found on the right side." "By speaking when we ought to keep silence, we waste our words." "If you would escape vexation, reprove yourself liberally and others sparingly." "Disputation often breeds hatred. "Make friends with the upright, intelligent and wise; avoid the licentious, talkative and vain." THE EDUCATION OF THE INDIAN. H. S. HOSHOUR, '10. | HE Indian sat a"ione on the vast prairie meditating his own miserable fate, a shadow fell across the path of his vision. He looked up and saw a white man. The white man told him that it had been decided that por-tions of the corintry,—the Indian country—were set apart for the exclusive use of the Indians "Where," said the white man, "you shall be taught the white man's ways, and once more be happy." "You would teach us?" repeated the Indian thought-fully. He gazed intensely in all directions. As he turned to-ward the north, a ray of hope came over his dusky brow. "There is a valley yonder, there I will take my people." The Great 26 THE MERCURY. Father hesitated. "Some of the white men have taken a fancy-to that valley. See the hilltops yonder. There is your reser-vation." A mighty passion shook the whole frame of the In-dian, He stretched his arms fiercely towards the north. "My country," he gasped, and stood mute, rigid, motionless. The Great Father had gone. The Indian was alone, plun-dered, forsaken. His head dropped upon his breast. "It is as I thought," he muttered. All was lost. The furrows once more seamed his weather-beaten face—deeper than before. Fifty years of the American Indian's story lies in the reserva-tion. There they are grouped and dare not leave. The Indian is taught such things as beadwork, pottery, basketry and the like. White men generally disdain the Indian. Such condi-tions can only take away from the Indian the self-respect and manhood which is innate in him. Some thirty years ago the maltreatment of the Indians impressed itself forcibly upon Colonel Pratt, an old Indian fighter, who determined to do something whereby the condition of the Indian might be better-ed. Out of this resolution came the Carlisle school, which has been the American Indian's greatest boon. It is not my pur-pose to describe the system of education which has stood the test for so many years and has become so famous, as to be known the world over. It has been assailed frequently but a large propor-tion of the criticism against the "Carlisle idea" is only of the class which proves the system's real efficiency. Though the In-dian is by nature proud and haughty, no person will respond more readily to a genial and kindly interest, than he. It has been said that the educated Indian returns to his people and takes up their ways and thus his education has been worthless. This is the exception rather than the rule. Of a group of about three hundred Carlisle graduates, one hundred and twenty-five went into the government employ, seventy-five went to higher in-stitutions and the others took up various lines of work. The important point is that all—with but three exceptions—are self-supporting and many support others. Surely higher education is not wasted on the Indian. Instead of being an expense to the government, the educated Indian becomes a vital part of it. The fact that "no man has a place or fair chance to exist under the government of the United States, who has no part in it," is THE MERCURY. 27 becoming more evident every year. The detractors of the In-dian schools have demanded that the idea be abandoned. In-stead the American public, with the love of a "square deal" for everyone, should arise and insist that these schools should be multiplied, so as to educate all the Indians and at the end of fifty years every Indian in this land would be a worker, a pro-ducer, and best of all, an American citizen. * MAY. (Submitted by 1911.) 0 how we feel the thrill of spring, "When leaves appear, and song-birds sing, When woods are bright, and blossoms sweet The morning sun with fragrance greet; When all around new life appears, Creation smiles and nature cheers. 0 who feels this and is not gay, For this is spring-time!—it is May! 0 how the robin sings his lay And warbles glad notes all the day; 0 how he thrills the saddened heart, And helps a thought of love impart. He lightens many loads of care, And in their stead brings hope, so fair. Remember him and then be gay, For this is spring-time!—it is May! 0 what a thrill of joy it brings, When nature all around us sings; When in the green and flowery lea, We hear the buzzing of the bee, And in the orchard and the field We see the signs of life revealed; 28 THE MERCURY. And all about are tokens, gay Of nature's resurrection,—May! This is the season of the year That we love best for it brings cheer; Eeminding us, that, though some days Of life point dark and dreary ways, Yet after each dark night, forlorn, There comes a bright and joyous morn, Then cast thy sorrows far away And with the world, be glad in May! T H I HERCURY Entered at the Postoffi.ee at Gettysburg as second-class Matter. VOL. XVII GETTYSBURG, PA., MAY, 1909 No. 3 Editor in-Chief SAMUEL FAUSOLD, 'IO. Exchange Editor G. E. BOWERSOX, 'io Business Manager PAUL S. MILLER, 'IO Ass't Bus. Managers ROY R. ALLEN, 'II RUFUS N. WENRICK, 'II Assistant Editor RALPH E. RUDISILL, 'IO Associate Editors E. J. BOWMAN, 'II C. M. DAVIS, 'II Advisory Board PROF. G. F. SANDERS, A. M. PROF. P. M. BIKLE, PH. D. PROF. C. J. GRIMM, PH. D. Published each month, from October to June inclusive, by the joint literary societies of Pennsylvania (Gettysburg) College. Subscription price, one dollar a year in advance ; single copies 15 cents. Notice to discontinue sending THE MERCURY to any address must be ac-companied by all arrearages. Students, Professors and Alumni are cordially invited to contribute. All subscriptions and business matter should be addressed to the Business Manager. Articles for publication should be addressed to the Editor. Address THE MERCURY, GETTYSBURG, PA. est positions- EDITORIALS. The sure test and only test of an institution of learning is the worth of the product, turned out. By this criterion, the college is judged and it justifies its exist-ence by the intelligence, culture, and forcefulness of its alumni. Thus, in most walks of life, the college man excells. This is partly true in politics. The college man holds our high- -state and national and yet the curse of greed and 30 THE MEECURY. graft is upon us. Why is this? Is the influence of the college man for honesty so out of proportion to his powers in other quarters; or is it possible that the college man condones corrup-tion and himself openly courts it? We cannot believe this and yet the college man, permeated by the spirit of graft, tolerates it. This is true of some college men, at least, and the Alma Mater must bear her share of the blame. A professor of one of our sister colleges has said that in that institution boys learned the tricks of dirty politics and later car-ried their baneful methods to the state legislature. This is a shocking indictment, applicable to many of our colleges. Each college is a small republic, set aside from the world. In it, we elect officers for the various organizations. In these elections, the true standard of merit is too often discounted; lesser consid-erations prevail; and the astute politician, in embyro, does his questionable work. The most despicable creature on earth is the unscrupulous politician and woe unto the college that develops him. If we, are guilty, let us clear our skirts and make our beloved college a most potent factor in teaching the proper relations between the individual and the state. Another fault of the college man is a tendency to theorize and procrastinate while the other fellow controls the ballot box. The franchise is a glorious privilege and the neglect of its exercise can be termed almost criminal. The college man must enter the political arena. This is his duty. He must set an example to his neighbor and help destroy that monster which blights our cities and debauches-our legislatures—political indifference. May the colleges in the future turn out men with a more lively sense of political duty, who shall make politics respectable. When our best men learn to be politicians, the perpetuity of the American state shall be assured. THE Seniors' farewell to our Alma Mater is nigh at hand. This is perhaps the most interesting period of their lives. It crystallizes in deathless memory the pleasures of the past and the aspirations of the future. They are taking the final review of the work done and the last lingering words of advice. At THE MERCURY. 31 this time their thoughts are concentrated in two phases: Are we ready? and success. We must acknowledge that the present opportunities are ac-cording to one's ability. It is an occasion for them to use what they have already won by toil and labor. "With these qualifica-tions, there is a success which comes to the educated man, and gives pleasure and joy which money cannot buy. We know that all college men and women living in a community are en-gaged in professions or in business. They are leaders in the church with trained ability, or they are leaders in everything which promotes the culture of manhood. Let him go forward into the competition of business, or the rivalries of the professions or the envious struggles of politics without trust and confidence and life would be a failure. ,But let him go forward with the stamp of Gettysburg's manhood upon him and with the idea that fame is not got by a single bound and their wishes will be answered. As the Seniors are pushed forth amidst the contending forces of the world, let them bear aloft that "manhood crowned" which Gettysburg gives to them and let all unite in wishing them God-speed. EXCHANGES. "Now fades the Jast long streak of snow, Now burgeons every maze of quick About the flowering squares, and thick By ashen roots the violets blow." "Now rings the woodland loud and long, The distance takes a lovlier hue, The lark becomes a sightless song." And drown'd in yonder living blue We are glad indeed, that as we see the beauty of spring all about us, nature taking on new life, there is seen also this quickening effort in the college papers. Most of them show the 32 THE MEECUEY. effect of the spring environment, and poetry is more in evidence than it was in the winter issues. The general subject matter is more inspiring. There appears to be a tendency on the part of college men in their eagerness to prepare for a profession to neglect the study of the mother tongue and especially what is known as "Old Eng-lish." The advantage of an extensive and intensive knowledge of English cannot be overestimated. This subject is well treat-ed in an article in the "Newberry Stylus." It is a well-written and valuable essay peculiarly applicable to many college men. The story "Maviael the Violinist," in the same issue is worthy ofmuch praise.- The characters are well chosen and the plot well developed, and suited to the season. The other articles of the issue are well composed, but "How John Wells Got His Life Insurance" is rather out of place and not fitted for a college magazine. The "Haverfordian" since devoting its pages entirely to lit-erary productions is quite measuring up to the expected stand-ard. Its appearance in the new cover is quite attractive; the contents are also well arranged. The leading aricle, "The Poetry of William Morris," does much credit to the author. Among our new exchanges we are glad to welcome "College Kays." The paper, though not attractive in appearance, con-tains much worthy of reading. "The Destiny of the Mongo-lian," merits special mention. It shows in a very logical and forceful manner the developments of the various races, and how the trend of events points to the Mongolian as a rising race, and no longer a "Dragon" to be feared but a race co-equal with the more favored peoples. The idea in the "College Student" of the "Keview Depart-ment" for criticizing the articles in the same issue is worthy of comment. There are many benefits to be derived from so close and exact criticisms; yet one feels that the same attention given before publication would greatly increase the literary standard of the paper and at the same time give the writers an opportu-nity to correct his deficiencies before publication, which they will scarcely do once their articles are published. We gratefully acknowledge all exchanges received. PATRONIZE OUR ADVERTISERS. IN this Drama of Four Year's Course, Play your part without dad's horse ; This to do is up to you With just a little tact between each yearly act, In some domain take a stroll And sell ALUMINUM for next year's Role (roll). Every summer hundreds of students make BIG MONEY selling Aluminum Cooking UteusiJs. For particulars address LOUIS HETZEL, Gettysburg College, GETTYSBURG, PA. THE STEWART & STEEN CO., COLLEGE ENGRAVERS, 1024 Arch Street, PHILADELPHIA. MAKERS OF Invitations, Programs, Menus, Visiting Cards, Dance Cards, Monograms, Class and Fraternity Stationery. P. S. MILLER, 'to, Representative, Who has a full line of samples. ^\> The times an 1 the Schools demand that the best things shall be done and in the best manner. WateFmans^FountainPen accomplishes everything that can be required of a good writing in-strument. Made to last for years of service and give its owner the satisfaction which comes with owning "the best." From all dealers. The Globe trademark Is our guarantee S Sthool St., Bo.Ion .1.5' San Fr>pci«ce. 136 St. Jama* St. Montreal 12 C.jUen L« 0 ^TYX'XV^LtAJ-rX/VJ., V Uty FATRONIZE OUR ADVERTISERS. FU^NITU^E Mattresses, Bed Springs, Iron Beds, Picture Frames, Repair Work done promptly. Under-taking a specialty. - Telephone No- 97. H. B, BENDER. 37 Baltimore Street, Gettysburg, P&- EDGAR C. TAWNEY BAKER West Middle Street. J. B. 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MUMPER Your Photographer, If not, why not? 41 Baltimore St., Gettysburg. FLEMING I BAIR'S LIVERY, Baltimore Street, First Square, Gettysburg, Pa. Competent Guides for all parts of the Battlefield. Arrange-ments by telegram or letter. Dock Bock 257. PATRONIZE OUR ADVERTISERS. WINDSOR HOTEL, W. T. BRUJBAKER, Manager. Midway between Broad St. Station and Beading Terminal on Filbert St. A convenient and homelike place to stay while in the city shopping. An excellent restaurant where good service combines with low prices. ROOMS $1.00 PER DAY AND UP. The only moderate priced hotel of reputation and consequence in PHILADELPHIA. The Modern Steam Laundry . . OF YORK . . Offers the COLLEGE STUDENTS first-class work at Special Low Prices. E. C. STOUFFER, Local Agt. C. D. SMITH, Prop. The Baltimore Medical College Preliminary Fall Course begins September ist. Regular Winter Course begins September 20th. Liberal teaching facilities ; Modern college buildings ; Comfortable lecture hall and amphitheatres ; Large and complete equipped laboratories; Capacious hospital and dispensary; Lying-in department for teaching clinical obstetrics ; Large clinics. Send for catalogue. Address DAVID STREETT, M. D., Dean, N. E. Cor. Madison St., and Linden Ave., Baltimore, Md. COMPILER IMPRINT ON JOB WORK MEANS TASTY WORK CAREFULLY DONE. MENU CARDS WINDOW POSTERS LETTER HEADS ENVELOPES DANCE CARDS TICKETS Programs of all kinds. Everything' the College Man wants in Haper and Ink. Specially designed work. Latest Effects in Paper, done in Colors along lines of College Men's Associations. Catalog and Book work. The Gettysburg Compiler will keep old and new students in touch with town and college life.

The Mercury December, 1907 HELP THOSK WHO HELP t'S. The Intercollegiate Bureau of Academic Costume. Cotrell & Leonard, ALBANY, N. Y. M_aklr_'Lof CAPS AND GOWNS To (icttyi-burK Cmii i;i\ LnSiyetto. I.ebich. Dickinson. State College, Univ. of Penn-ivjnti. t, H'orviird. Yale. Princeton. Welk-sley, I!o n Ma\vr;in(l the others. Class ntracts a Specialty. Correct Hoods for Degrees, TIOLO Collegre S^a^n's Opportunity We offer the Surest Means of finding your right place. Hun-dreds of good positions open in business, in teaching and in tech-nical work. Offices in li! cities. Write us today. Hfc UUJIJV HUOtiKRS. Commonwealth Trust Building, Philadelphia, Pa. HOTEL GETTYSBURG, Headquarters for BANQUETS. Klectric Lights, Steam Heat, All Conveniences. Free Bus to and from station. Convenient for Commencement Visitors. RATES $2.00 PER DAY. -livery G.i-ta,c"kecL Jolin V. A/(c|Ptiq, Proprietor. IP YOU CALL ON . C. A. Blocher, Jeweler, CENTEE SQUABE, He can serve you with anything you may want in REPAIRING or JEWELRY. WE RECOMMEND THESE FIRMS. Established 1867 by Allen Walton. ALLEN K. WALTON,.Pres. and Treats. ROBT. J. WALTON, Supt. Hnmmelstown Brown Stone Company, QUARRYMEN and Manufacturers of BUILDING STONE, SAWED FLAGGING and TILE. vv cclio-n.v-i.lle, tcupt\\r\ 'So.', "Pa. CONTRACTORS FOR ALL KINDS OF CUT STONE WORK. Telegraph and Express Address. Bro.vustone. Pa. Parties visit-ing quarries will leave cars at lirown^ione Station on the P. & R R. R. For Artistic Photographs Go To TTPTOJV The Leader in PHOTO FASHIONS Frames and Passapartouts Made to Order. PATRONIZE OUR ADVERTISERS Come and Have a Good Shave or Hair Cut —AT— Harry B. Sefion's BARBER SHOP. 35 Baltimore St. Barber's Supplies a Specialty. Also choice line of Cigars. SHOES REPAIRED —BY— Charles Hartdagen, Middle St., Opp. Court House, GUARANTEE ALL WORK. GETTYSBURG DEPARTMENT STORE, Successors to the L. M. Alleman Hardware Co., Manufacturer's Agent and Jobber of HARDWARE, OILS, PAINTS AND QUEENSWARE, GETTYSBURG, PA. The only Jobbing House in Adams County. PATRONIZE OUR ADVERTISERS. Vft Seligiiiqi] Am Gettysburg's Most Reliable THILOfjS «»»«* « « 0« « CO., MANUFACTURERS, YORK, PA . U S er Government for this murderous act, but he denied it and put all blame upon the natives, and furthermore, he declared that there was no great loss, because these two families were in the way of prosperity. The British flag was then raised on the place, and he called it British ter-ritory. The Boer Government complained bitterly on account of this act. England answered that it was done without her consent, but as the flag was flying, it could not be taken down, and that England was willing to pay damages to the sum of two million pounds. In 1878, gold was discovered in Zululand, and when Eng-land hoard'of this, she decided that she must have a part of it or all of it. I believe that England would claim the moon, if there were a way to rcn-n that celestial body, and if diamonds and gold were discovered on it And if she had no other rea-sons for her claims, she would say, "we have looked on it for so Jong." But Shoedanviia. the king of Zulaland, was not willing that the British should have their own way for he knew that this would end his rule and bring ruin to his people, and so he ■went to war with Engi-.nd. ' England was worsted in this war. Their army, after having received several defeat , was finally surrounded by the Zulus and would have been annihilated, had not the Boers interfered. Gen-eral Lewis Mover wa; sent from Pretoria with 5,000 Boers to aid the English. He siu.eeded in breaking through the lines, of IO THE MERCURY the Zulu- and relieved the English army. As soon as the Eng-lish gem al realized that he was no longer m danger, lie took matters into his own. hards and invited the Zulu king to visit the British camp under a flag of truce and make tei as soon as lie arrived lie was arrested and e> :>f peace; but on a small island off the western ooast of Africa. England thought that this would end the triibe with the Zulus, but the son of the exiled ruler proclaimed himself king and made preparations to continue the war, but England had enough, and secretly with-drew her arm}' into. Natal. The English Government was chagrined by this defeat at the hands of a savage nation, and the loss of men and money, with-out any corresponding gain of territory, consequently she de-cided to steal the Orange Free State and part of Transvaal. But the Boer Government watched them closely and made pre-parations to meet the invasion. In 18S1 the English army marched into Boer territory, but they were entrapped by an army of Boers numbering 600 men, who defeated the British army of 7,000 men. They killed about half of them and cap-tured the others. When Gladstone, the premier of England, received news of the battle, he said: "I can,not send soldiers to South Africa as fast as the Boers kill them. We ought to make peace with those people who know how to fight for their rights and liberty." A term of trust was agreed upon during which time hostilities should cease, and President Krueger was invit-ed to come to London to make definite terms of peace. Accord-ingly, in 1883, President Krueger, .Taubert, Dr. Reitz and mv-self, went to London where we were treated witli the greatest re-spect by the English. Oom Paul was regarded as a hero With the help of Mr Gladstone, a man of honor, who was friendly toward the Boers, a treaty was signed which favored the Boers. The Tinted States had already recognized the South African Republics as independent governments. In this treaty, Eng-land did likewise, and soon many other powers followed. We went on our way'rejoicing. First to Holland and from there to Germany, where Bismarck gave a dinner in honor of Krueger and hi;-, party. It was on this occasion that Bismarck said: "Krueger is the greatest statesman living, for he got the best of that political fox, Gladstone, and England will dig the grave of her wprld's power in South Africa."- THE MERCURY II The treatj' made in London in 1884 would probably never bave been broken, had not gold been discovered in Jobannsburg, Transvaal during the same year; and if Gladstone., Bismarck and James Blam had lived in 1899, the war would not have broken out. When it became known in England that plenty of gold could be found at Johannsburg. the English people at once began to flock thcTe. Cecil Rhodes, a heartless man without conscience, was one of the first arrivals, who at once made prep-arations to mine the gold. He realized that it would not do to bluff Krueger as he had done before, therefore, he began to treat with Krueger and .he Government in Pretoria. He offered to organize a company to dig the gold and give a certain percent-age to the Boer Government. This company was organized, and it was agreed that the Boer Government should receive 25 per cent, of all the gold mined. All went well for a time; but in the year 1891 the English capitalists began to complain about this percentage, claiming that it was too high. Cecil Rhodes, Barno Banato and Alfred Beit, as the heads of the company, forced the working people to strik.v This strike broke out in 1894 and was at once put down by the Government. In order to lower the wages of the working-men, the company brought in prisoners to work in the mines, but the Government would not allow them to remain. After this failure, the. company imported coolies from Japan, China and India, but these the Government also sent away. Then the company bought control of many Eng-lish newspapers and the newspapers of other countries and these papers slandered the Boers as being opposed to prosperity and progress. Joe Chamberlain, Secretary of the Colonies in Lon-don, now took up the matter and commanded the Boers to per-mit the importation of foreign laborers, and, furthermore, to give all British subjects the right to vote and to hold office. The Government was willing to grant this privilege providing these subjects should swear allegiance to the Transvaal Republic. This the British refused to do. Cecil Rhodes and his friends hired Dr. Jamison and a civil engineer from the United States to organize a mob, invade Jo-hannsburg and take the mines from the Boers; and if possible, to overthrow the Government in Pretoria. The two men organ-ized a mob of 3,000 men who marched up from Capetown and openly boasted that they would soon have the Boers under con- 12 THE MERCURY trol. But the Boers made preparations to meet the mob and were ready to interfere when the time came. Jamison and his men came on toward Johannsburg and expected to arrive there in the evening; hut 'he Boers intercepted them and made an at-tack about nine miles from Johannsburi;. Jamison and his men after a short fight, were captured and taken to Johannsburg. Dr. Jamison and nineteen other leaders were taken to Pretoria and there imprisoned, -while the remainder were condemned to be shot for high treason. The British Government claimed to have no knowledge of the matter, but declared that they would punish these men, if the Boers would turn them over to them. President Krueger obeyed their request and handed over the captives. They were taken to London, given a mock trial, sen-tenced to six months imprisonment, but were soon afterwards pardoned by the Queen. Chamberlain and Rhodes determined to bring on a war be-tween the two nations and, therefore, troops were constantly being brought into cur country. When we inquired as to the meaning of this, we were put off or received no answer at all. It was a kind of "cat and mouse" philosophy wdiich England wished to practice on the Boers; England being the cat and the Boers the mouse. England said, "I am a cat and am satisfied, while you ought to be willing to become a part of a cat." "Come," she said, "let me devour you that you may become a part of a cat as so many other mice have done before." But the Boers failed to see the wisdom of this kind of philosophy and refused the invitation to be eaten. m THE MERCURY , 13 WHAT THE TURKEY DID. ■ A Christmas Story. H. A. CHAMBERLIU, '08. KTHUK CLARKS01SF ceased his labors and, buried in thought, rested for a moment leaning upon his axe. Truly his life was a hard one. .Why should he be compelled to remain here on this farm to cut wood while his companions were enjoying themselves with their friends and relatives at their respective homes? When his chums had all left college he had turned sorrow-fully away and had gone slowly out to the nearby farm where he was to work during the Christmas vacation to pay his college expenses for the ensuing term. It is true he had found a pleas-ant place. Mr. Northwood, the farmer, and his wife had been very kind to him. He had also found Gladys, their only daugh-ter, a girl of seventeen, very interesting and friendly during the long evenings when he had rested before the open fire-place in the comfortable sitting room. But with all this—it was not his home. Often he had felt lonesome. But with that determination which had characterized his col-lege course and had won for him the latin prize in his Freshman year, he went to work again with renewed vigor. Higher and higher grew his pile of kindling wood—fewer and fewer became the number of pine blocks. Suddenly his attention was at-tracted to a figure coming slowly clown the walk which lead to the woodshed. It was Gladys. "I thought I'd come to watch you work a little," she said. "We have been so busy in the kitchen getting ready for Christmas." He would much rather have stopped his work and talked to her but he kept on plying the axe. She continued to chatter and he endeavored to listen as best he could, but it was hard to work and talk at the same time. All at once without the slightest warning the axe slipped, cut-ting a long gash in Irs hand. He felt a sharp pain but did-not cry out. He looked at the girl who had become deathly white. With a little cry she Ihrew up her hands and fell senseless upon the carpet of chips which covered the ground. He carried her tenderly to the house almost forgetting the ac- H THE MERCURY ciclent, which had caused her insensibility, in his efforts to bring her back to consciousness. Mrs. Northwood, at first, in her excitement did not know what to do. After a little work, however, Gladys opened her eyes, and the flow of biood from his hand had been stopped. That evening as they sat before the fire discussing the events of the day, Mrs. Northwood said: "Gladys, why don't you ever wear-that ring which your uncle sent you from Mexico ? The stone alone must be worth fifty dol-lars. I am afraid yon do not appreciate the gift." A bewildered look came over the girl's fa-^e and she exclaimed : "1 was wearing that ring this afternoon when I fainted." Mrs. ISTorthwood shot a sudden glance at Arthur which he did not fail to notice, but said nothing. They then separated for the night. The next morning as Arthur was about to begin his usual work in the shed, the old farmer came out to him with a stern expression on his face. "You need not woi-k any more for me," ho said slowly. "Gladys could hardly have lost the ring for we have all searched every-where for it, and you were the only one with her at the time she was unconscious. I will keep the affair quiet but you must go today. Go back to your college and try to learn that a college education consists of more than that which we get from the books." "Why"— Clarkson began but was checked by the farmer:— "No explanations are necessary, sir—go." Clarkson climbed the stairs to the little room they had given him and gathered together the few articles of clothing which he had brought with him. If he had ever been sad before he was doubly so now. A shadow fell across the floor. He looked up and saw Gladys standing in the doorway— her eyes red with crying. •'•'Oh, Mr. Clarkson,"' she began, "I am so sorry. I know that you would not take the ring but my mother—" With this she threw her apron over her head, and, in a flood of tears, left the room. As he went back to college where he must now spend a miser-able Christmas alone, h? bemoaned his fate. His good name bad been ruined. His tuition could not be paid. He was a vie- THE MERCURY 15 tim of circumstances. And yet she had said that he was inno-cent— that was one consolation. The next day he sauntered up to the postoffiee to see if he would receive a letter from home. Sure enough, the postmas-ter handed it through the bars, hut as he looked at it he noticed that the address was m a strange hand. He opened it and read: "My dear Mr. Clarkson:— Come out to the farm at once. I was too hasty You are innocent. Yours • very sincerely, Jacob Northwood." The note was very brief, but how it thrilled the heart of the youth. He lost no lime in getting to the farm where Gladys met him at the gate and said: "Oh. Mr. Clarkson, we have found the ring. When we killed the Christmas turkey we found it in its craw. The selfish old gobbler- had picked it up from the place where I must have lost it. Come into the house." It is not necessary to' relate all the pleasant things which fol-lowed. There was no more wood cutting and—such a Christ-inas! The Xorthwoods tried in every way to make amends for the wrong they had done him. AVhen he returned to college a week later he was the happiest boy to arrive, for he had not only had a delightful time, and found new friends, but best of all in his coat pocket was a cheque on Mr. aSTorthwood's account which would more than pay the expenses of the term. 16 THE MERCURY THREE GREAT PHILOSOPHERS. Plato—Part I. CHARLES W. HEATHCOTE, '05. LATO was born in Athens about 42' B C. He was the son of Aristo and Perictione, a noble family. His mother traced kinship to Solon, the great legislate-of Athens, and Solon was a desce. dant of Noleus the i?on of Poseidon. Aristo, his father, was a descendant of Codrns the last great Athenian king, and he traced kinship to the god Poseidon Tradition claims that the god Apollo especially foless-id fti.p marriage of Aristo and Perictione and endowed Plato with special divine qualities. At an early age he received instruction • rom alle teacher Dionysius taught him literature; Ariston, the Argiane,.,gym-nastics and Megillus of Arigentamj music. With the other youths he took part in the Pythian and Is hmian games. He also, probably, took part in the military expeditions to Tanagra, Corinth and Del him. ♦ In his youth he was actively engaged in writing poems. He look part in many literary contests and reveaied much power and ability. He was about to enter a contest with a poem upon which he had worked faithfully and careful'y, when he became acquainted with Socrates. He destroyed hi' poem and most of his other poetical writings. However, some fragments have come down to us and they reveal beauty, thought and simplicity in style. From the time he met Socrates, he began to devote ail of his time to philosophy Plato was a student. He was acquainted with the past history of Greece and the sy terns of the earlier philosophers. His poetic nature and temperament revolted against the course and flippant reasonings of many of the phi-losophers of his day. They sounded as it were the minor chord entirely in their reasonings and to this the nature of Plato re-fused to respond. Thu.-:, when he understood the teachings of Socrates and the truths he taught, it seemed as if he had touch-ed the inajoi chord, tha: beautiful melodious bell-like tone, in his heart, for at once his whole nature became attuned to the THK MERCURY 17 1 ruths of Socrates and Plato bee;■1 me his enthusiastic and power-ful disciple. Plato was.about twenty years of age w'jen ne came under 1 he influence of Socrates. He was yet in hie creative process of life. His master's power over him was absolute. Since Socrates' work was noble, inspiring and uplifting, he was able to make Plato a mighty power for good in the world. Plato remained faithful and true to his old teacher and mas-ter, lie was a true disciple. He followed his teacher through his varied caieer and after his death which had been inflicted by '.he Athenian people he became the leader oC the Socratic school •md taught and promulgated anew the immcital Socratic truth. His truth was ideal. Sometime after Socrates' death Plato went to Egypt and made himself acquainted with the religious thought of that land.Trad-i tion says that he also went to Persia, and the^e he was taught the Zorathushtrian doctrines. But this cannot oe definitely deter-mined. He also visited Italy and studied the organization of the Pythagorean schools. Plato very likely visited Euclid at Megara, as Megara was not very far from Athens. How much influence Euclid had over P'ato in the formation and the deeper '.evelopment of his philosophic system can not be definitely 1 nown On his return to Athens he was threatened with punishment and even death. He stood firm in his determination to carry nit his master's work and would not be swerved from his course. Plato look 1-0 active part in governmental affairs. He was not ?n orator. ' He had returned to Athens to open a philosophic school. He opened his academy in the grove of Aeschemus. Over the great philosophic sehoo! he presided until his death. There with his pupils he analyzed and developed the germs of ethics, psychology and logic as found in the Socratij teachings. It is said that Plato made several voyages to Sicily in the in-terests of his academy. ■ At the invitation of Dionysius, the Svracusan ruler, Plato discussed with him on the subjects of happiness, virtue, government and justice. Plutarch (610) rays, "Justice was the next topic; and when Plato asserted the happiness of the just, and the wretched condition of the unjust, 'he tyrant was stung: and being unable to answer his arguments, i8 THE MERCURY he expressed his resentment against those>uo seemed to listen -o him with pleasure. At last he was extremely exasperated, r.nd asked the philosopher what business he hsd rrr Sicily. Plato answered, 'that he came to seek an honest man.' 'And so, then/ replied the tyrant, 'it seems that you have lost your labor/' Dionysius had resolved to slay Plato but through the plead-ing of Piato's friends his life was spared and he was sold into flavery to the Aeginetans. He was finally ransomed and re-turned to his academy. When D-'onysius the younger ascended the throne Plato again visited Sicily, but he was unable to accomplish anything. Of Plato's family less is known then of Socrates' Ye: y likely ne was married although it is not known to whom. Neither ran he be called an ascetic as some writers of recent times have been accustomed to call him. A man of hi, social, intellectual and moral position could not live an ascetic life and do the work he did. Thus it has been mentioned that his power as a writer was revealed in his early youth. It was evidently in the prime of ' ife that he established his academy at Athms. It was there ".hat he was busily engaged in teaching philosophy and writing •:nd rewriting his lectures and "there at the ripe age of eighty-pne he died." Marshall rays, "Prom the scene of his labors bis philosophy las ever since been known as the Academic philosophy. Unlike .'Socrates, he was not content to leave only -i memory of himself and his conversations. Re was unwearied in bis reduction and correction of his written dialogues, altering them here and there both iu c;.; ression and in structure. It is impossible, there-fore, to be absolutely certain as to the historical order of compo-sition 01 publication among his numerous dialogues, but a cer-tain np proximate order may be fixed." A very large number of works have been attributed to Plato. Some ha -c ' een proved spurious Most historians of philosophy accept thi ivy-six compositions as written by Plato'. Most au-thors aeocy the works of P.'ato as follows: Charmides; Lvsis• Laches; Ion; Meno; Euthyphro; Apology; Crito; Phaedo; Pro-tagoras, ihithydemus; Cral.lus; Gorgias; Hippias Alcibiades: TIUC MKKCUKY 19 Meneseus; Symposinus; Phaedrus; The Republic; Timaeus; Philebus; Parinenides; Theoetetus and The Laws. Acccrdirg to TJeberueg (104), "Schleiermacher divides the-works into three groups. Elementary, mediatory or prepara-tory and constructive dialogues. As Plato's first composition he names the Phaderus; as his latest writings, the Republic. Li-malus, and the Laws." In all bis waitings the poetic nature and style predominates. Although he is a waiter of urose, he is a poet at heart. Some-one ha-5 called him, "the Shakespeare of Gre k philosophy on ac-count of hif fertility, variety, humor, imagination and poetic grace. The philosophy of Plato is the philosophy of Socrates. This philosophical reasoning is prevalent throughout Plato's works. His thoughts and principles are built upon a Socratic basis. As Plato analyzes the deep thoughts of Socrates, he, here and there, adds a finishing touch and makes it more complete. It must not bo thought that Plato was a mere imitator, he was to) great a genius for that. Plato had been trained in the true Soc aric school of hard reasoning ana logical thinking. His kn Avlcdge of philosophy in the largest sense was marvelous. His knocedge of the various systems of the wo-ld gave him power to produce a careful and logical system, of reasoning with the Socratic truths as basic philosophical principles. Zeller says, "In Plato's scientific method also, we recognize the deepeinng, the purification and the progress of the Socratic philosophy. Prom the principles of conceptual knowledge arises, as its inunediate consequence, that dialectic of which Socrates must bi considered the author. While Socrates in forming con-cepts, stiV.es from the contingencies of the given case, and never ■ goes b3.T!id the particular, Plato requires by continued analysis from the phenomenon to the idea, from particular ideas to the highest and most universal.' The Socratic form of discussion 111 the character and manner of the dialogue is prominent in Plato's writings. If there is an idea that Plato desires to have understood and- made clear, it is brought out in his writings by the manner if speech. Though in some places his logic may be distributed, yet taken on the whole it is not the case. He sets forth his philosophy with 20 THE MERCURY (.learner and in a scientific way. The dialogue enabled his readers to grasp his ideas more readily. There is another striking characteristic in his dialogues; that is, Sociites is the central figure. He not on;y xeads in the con-versation, , 'le best listener, but he is also the most acute reasoner and thinker. Though Plato in some instanc s may represent an idealized Socrates, nevertheless be remembers how great a debt of gratitude he owes his master. From Socrates he received his spiritual and tbeistic beliefs. In th'i Banquet by Plato (M. Ed. T. 81) we quote the follow-ing pan; of a dialogue in which Socrates is discussing with Agathon Jhe philosophical conception of Love. "Come," said SocratT-., 'let us review your concessions. Is Love anything else th:n die love first of something; and secondly, of those things of which it has need?"—"Nothing."—"Now, remember x-f these things jrou said in your discourse, thai Love was the love —if you wish I will remind \ou. I think you said something of this kin.i, 'hat all the affairs of the gods were admirably disposed through the love of the things which are beautiful for there was no love of ^hings deformed, did you not say so?"—"I confess that I did."—'You said th.pt what was most likely to be true, my frLnd: and if the matter be so, the lovs of beauty must be one thing, and the love of deformity another. '■—"Certainly." So eo'n],rehensive is Plalo's philosophical system that much is emh-ived in it. To divide it into distinct divisions is diffi-cult. KIP philosophical system may be divided into three parts: logic, physics and ethics. Whe., the dialogues are examined carefully it is found though the though! may seem to relaps too much in the following state-ments, nevertheless, every thought looks up to the idea that Plato wishes to unfold. There is no confusion. One idea explains another idea, one thought leads up to another thought and so on in true progressive and logical order. THE MERCURY THE BELLS. JOSEPH ARNOLD, '09. 21 "How soft the music of those village b'-Jie Falling at intervals upon the ear., In cadence tweet, now dying all away. Now pealing loud again and louder Btill Clear and sonorous as the gale comes on." —C'owper. Soft and SAveet, indeed, are the'tones as they set the calm quiet air on a Sunday morning vibrating. What a charm the strains of a familiar hymn have, as they reach the ear from some distant church! ' And yet the chimes and bells with all their pleasant memories of childhood days lingeringly attached to them, with all their melodious sweetness, have an interesting history. Almost at the very beginning of things, a certain Tubal Cain, sixth descendant from Adam, an artificer in all kinds of metals, probably discovered the sonorous qualities of metals. He may have manufactured some crude instrument, which, when struck gave forth a ringing sound These crude beginnings gradually were improved upon; for, in Exodus, we learn that bells of gold were attached to the robe of Aaron in order that his going in and coming out of the place of worship might "be made known to the people. Zechariah introduces us to another improvement; namely, the inscription, "HOLINESS UNTO THE LORD," upon the bells of the horses. Not only did, in those early times, the Children of Israel make use of the bells, hut also the Egyp-tians, Assyrians and Chaldeans. Those used by the Egyptians were as a means of announcing the feast of Osiris. In offering sacrifices the priests of Cyble of Assyria made use of the bells. So on down through the ages we come across the development of bells, some of gold and others of bronze. About bells were associated many superstitions, as records show us. Pliny and Juvenal, it is said, tell us of bells being rung during eclipses, which were, as it was believed, attended by evil spirits. The ringing of the bells would, according to their beliefs, drive these away. The belief can easily be evidenced 21 THE MERCURY by inscriptions upon the bells as follows: "Pesiem fugo" and "Dissipo veutos." During the early Christian era a number of such brief inscriptions were put into poetical form and became the common inscription upon bells. Laudo Deum verum, plebum voco, conjugu clerum Defunclus ploro, pesiem fugo, festa decoro. Funero pilango, fulgura frango, Sabaia pango Excito lentoSj dissipo ventos, paco crucntos." Bells, even at a very early period, were put to a practical pur-, pose, as may be gathered from the following records left by Aes-chylus and Euripedes: Greek warriors were accustomed to wear small bells-upon their shields so that they might when on guard duty inform the passing captain that they were awake. Even Plutarch is said to have mentioned in his record of the seige of Xanthus the fact that bells were attached to nets stretched acre-the river so that natives could not escape by way of the river without coming into contact with the bells thus attached. Thus far small bells only were referred to, since the large ones were not. in use for worship or alarm or to strike the hour, till some 400 A. D. The use of bells for churches doubtless gave rise to that feature of architecture, the bell tower. In the Middle Ages, bells played a prominent part. During that period whenever a bell was cast, before it was used in a church, it went through a form of consecration; for it was wash-ed with water, annoiuted with oil, and marked with the sign of the cross in the name of the Trinity, and, from what we can gather, archbishops officiated and persons of high rank, with great pomp, attended the ceremony of christening. As time went on nearly every form of worship had its bell. There was the Sanctus bell, tho Angelus or Ave Marie bell, the Vesper bell, the Complin bell, and the Passing bell. The Sanctus bell of today is a small bell and it is rung before the elevating of the Host by the priest. During the Middle Ages, this was a large bell and rung just when the "Sancte, sancte, sanete Deum Sab-baoth" was sung or chanted. All who heard bowed their heads in reverence and adoration. The Angelus was rung at fixed hours and called the mind from worldly duties toward a mo-ment's meditation and the blessed Virgin. It further marked THE MEKCURY 23 the time of beginning and cessation of labor. There still lingers with ns a sweet echo, as it were, of that beautiful 'custom in the famous painting, "The Angelus." The artist seems to have caught the charm and in the moment of God-given inspiration placed upon canvas the halo of bygone days. The Yesper bell was the call to evening prayer and the Complin bell closed the clay. Finally the most impressive was the solemn tolling of the Passing bell; it called for the prayers of the faithful in behalf of the passing of a soul from life. A little of the spirit of the Middle Ages still clings to us; for we still adhere to some of the customs of those times. The toll-ing of the bell during the passing of a funeral in a "God's acre" comes directly from the custom of the Passing bell. One rite or ceremony peculiar to the Dark Ages was t. pe tolling of a bell to summon an audience in order that a priest might read in their hearing an anathema; to blow out in their presence the candle and in that manner excommunicate a poor unfortunate from "bell, book and candle." The use of the curfew is familiar to all. It was probably in-troduced into. England from France by William the Conqueror. Alarm bells were a,so used at an early date. Is it not Shakes-peare who makes Macbeth say when Birnam wood was moving on the castle in which he had shut himself, "Eing the alarm bell!" ? Of course, in modern times, since the discovery of electricity, the use of bells for alarm has become more or less systematized. The composition of material which enters into bell making can readily be gathered from various sources. There are in the world some very large bells, marvelous and unique, arousing much wonder and creating great interest. It may be that the longing for display was accountable for sucli huge sizes. May we not likewise infer that their immensity in the eyes of the ignorant and semi-civilized made them more meritorious? Thus Russia, mostly in a state of semi-civiliza-tion, is noted for the largest bells. The large bell which espe-cially attracts universal attention is the "King of Bells," the hell of Moscow. Hs history may be read at a glance from one of the inscr (ions upon it. namelv ip- 24 THE MERCURY . This Bell :, was cast in 1733 by order of the Imperial Empress Anne, Daughter of John It was in the earth 103 years and by the will of the ■ r .: Imperial Emperor ^ Nicholas "' "'-■: :. was raised upon this pedestal in 1835, August 4th. It is not necessary here to enter into details concerning its history; the number of times it was recast, its enormous weight or colossal size or the stir it created among the nobility of Eu-rope. Sufficient to say, that it excells and stands alone. There is another very large bell of which mention should be made namely, the Assumption bell of Moscow, next in weight to the "King of Bells." Although it weighs one hundred and ten tons and its diameter is eighteen feet, it is hung and tolled once a year. A writer says, "When it sounds, a deep hollow murmur vibrates all over Moscow, like the fullest tones of a vast organ or the rolling of distant thunder/' One bell, though not a large one, is nevertheless dear to the heart of every loyal American. That bell announced to the peo-ple that the Declaration of Independence was signed; that free-dom was theirs. It bears the name of "Liberty Bell;" a name •deserved and a name *hat will last as long as time itself. Though iits life as a bell is but a brief one, there arfc gathered about it miemories saored to us. It still, as its inscription reads, "Pro-claims liberty throughout the land." Thus ends the stoiy of the bell imperfectly and briefly told ,ind yet let us not forget to mention the important part it plays in poetry. First upon the bells as we find them may be found couplets which run ns follows:— ■ »k and, also. "Jesus fulfil with thy good grace All that we beckon to this place." "I to the church the living call And to the grave do summon all." THE MERCURY "Be mec and loly To heare the word of God." 25 There are possibly as many quaint inscriptions on bells, as upon tombstones but space does not permit mentioning them. Most of the poets make mention of bells in connection with services. Longfellow says the Angelus called the Arcadian fanner from his work. Shiller in his remarkable "Lay of the Bell," portrays the life of a mortal. How clearly he associates the storms and calms of life in the tale of a belFs making. And who can, in such melodious rythmical splendor compare with Edgar Allen Poe, as he depicts the functions of the bells in that masterpiece of his? How it thrills one to hear that poem re-cited! One can almost hear the merry jingling of the sleigh bells o'er the icy fields, or the mellow wedding bell foretelling a world of happiness, or the banging and clanging of the loud alarm bells, or e'en the solemn tolling from the lips of the sombre iron bells of luckless destiny. What a world of thought is cre-ated in the reading of a poem such as that! How it carries us back, yea back to the days gone by! How we hear faintly the bells, sweetly echoing in our hearts some happy occurrence, or like a voice from heaven bringing us in close touch with a dear one gone before. Thus bells have played an important part in life from times immemorable to the present day. 26 THE MERCURY DO WE NEED POSTAL SAVINGS BANKS IN THIS COUNTRY? BY 1908. AST summer wtu'le spending some time in a rural dis-trict of a neighboring state, an instance of particular interest came to my notice. One day a resident of the small I village came into the postoffice and had a money order for a certain amount made out in his own name. The postmaster, being of an inquisitive nature, asked the man why it should be in his own name. The man said he didn't want to have the money in the house; that lie didn't have time to take it to the bank (for the nearest one was fifteen miles away); that it would cost him just as much to send it to the bank as to get a money order for it, besides the trouble of sending it: and that it would he safer in the hands of the Government than if it were in the bank. An instance of this nature to a person of ordinary intelligence would he very striking. Thoughts of the advantages of some people and the disadvantages of others naturally arise. This man evidently was'not in a position to enjoy the great privilege of. men in other districts of having a hank in which to deposit his money. Xext we would likely wonder how many men were in a similar circumstance hut who did not invest their money in money orders, having it hoarded up somewhere as cold cash. There are, no doubt, so great a number of them, even though their amounts of possession being small, that a vast sum of money is being held, hound up and kept from circulation. The man's last remark as to thfe safety of his money in the form of a money order, brings the fact to our notice that banks do not have the confidence of the people in general that the Government evidently has, for this man was willing to pay the Government to keep his money instead of receiving interest for the use of if from a bank. few people will deny that our present system of banks is a success considered in all its phases. But is it the best system that can be had? Does it efficiently meet all that is demanded of it? We think not. The present financial condition of our country leads us to this conclusion. The fact that banks in their present condition are subject to failure thereby causing the THE MERCURY .27 loss of the wealth of their depositors oftentimes inspires, more especially the small depositor, with fear and shatters all confi-dence in them. As a consequence great amounts are hoarded up in strong chests and other places and are practically a drag to the progress of our country where free circulation of money is such a necessary function in prosperity. The money strin-gency which necessitated the recent issue of Government bonds was largely due to the inadequacy of our banking institutions to supply the need. Ours is a country of gre"at natural wealth, so vast, indeed, in extent, that we can hardly get a definite conception of it. Though we are making rapid strides in developing these re-sources, we have not reached the greatest degree of efficiency. There are vast tracts of land that could be more efficiently cul-tivated; mines to be developed; products to be transported; and many other directions for progress, but no means of bettering this state of affairs. Why have we not reached the highest, de-gree of efficiency? This question is easily• answered by saying that the circulation of money is too small. Thus we see the great need of getting all money possible into circulation. Since there is such a great need for the circulation of all the money in the United States, we need to consider reasons why this circulation is hindered. Probably the most striking of these reasons is the lack of confidence that some people have in our banks. Circulation is not hindered by the lack of confi-dence of our people alone. There are vast numbers of foreigners in our country who. doubting the stability of our banks, and having explicit confidence in their own government banks, send their earnings home and deposit them there. In this way great sums of money are kept from circulating in our land and for this reason some industries must suffer because of being unable to secure sufficient funds for their-further development. The issue of bonds recently made shows the great need of money for circulation and, above all things, shows that the money will most likely he obtained from the-people who are afraid of investing money in other enterprises, but, because of their confidence in the Government, are willing to take her bonds at a lower rate of interest than could be gotten otherwise. We have been considering the fact that there are conditions in our country which are not as they should be for its better de- 28 THE ME.RCURY velopment and prosperity. To set forth these deficiencies with-out suggesting a means of correction would be foolish exertion. Anything that will right these conditions we may regard as the very thing needed by our country. Our suggestion for the cure of these conditions is a system of postal savings banks. Such a system would reach all conditions of people as the banking places would be the postoffices and postoffices are found scattered everywhere in the states. Then the great amount of money that is hoarded up, because there is no bank near enough, would be put.into circulation. Then tun, very many of our citi-zens who now hide their earnings and the foreign element who send their money abroad for deposit in their own government banks, because of their confidence in an institution with govern-ment backing, and not in our banks as they now are, would de-posit in the postal banks and thus by increasing the circulation of currency, help to remedy existing conditions. One with a different idea might wonder what would become oi our present banking institutions which are run by individuals who necessarily reap the benefits not only of their own money, hut also that of the Government which they get at a low rate of interest. He might ask, Shall we harm a fairly well working system for one that we only imagine Avould work? That a sys-tem of postal savings banks would harm our other banks is not likely, for it would obtain greater amounts of money for distri-bution to these banks at a lower rate of interest. With this view of the matter, the private banks would themselves be benefitted as Avell as the country at large. Then as to the working of the proposed banks we have no serious doubts. They are working-well in other countries and could easily be successful here. But someone may object; think of the great expense ami trouble the Government would have to undergo. It is true there would be some expense and labor connected with the en-terprise but the benefits derived would be so much'greater in proportion to the money formerly expended as most clearly to justify such a course. If our manufacturers today would re-fuse to increase their business because of more cost to them, we would have a pitiable state of affairs existing. Industries would be at a standstill. But they do not conduct business on this principle. They make a great sacrifice of monev and labor to THE MERCURY 29 a certain degree and in return make a greater proportional amount of gain. It is therefore an easy matter to see that the system would pay for itself and that is all we demand of it, since it is a gen-eral public undertaking and is not supposed to be run in order to make money. It would be for the welfare of the individual citizens of our nation. The idea of labor is no argument against it. We may rather consider it as a point in its favor. The extra labor would furnish excellent, well salaried positions for a great number of people. That there is need of some way of keeping the currency of our Government in circulation is very evident. The present pros-perity and welfare of our country demand it. If the present demands it, the same will be true of the future, only then the demand will be more intense. To meet this increasing demand necessitates, some system that will reach the portions of the country in which money is hoarded; that will have the confi-dence of the public in its favor. Our present system of banks has been, and is doing a great deal towards a free circulation of money yet they are proving insufficient. A system of postal savings banks, as we have shown, would meet the above named requirements; would furnish greater circulation of money; and would therefore add very materially to our progress as a nation. T H E ERCQRV Entered at the Postoffice at Gettysburg as second-class Matter. VOL. XV GETTYSBURG, PA., DECEMBER 1907 No. 7 Editor-in-Chief EDMUND L. MANGES, .'08 Exchange. Editor ROBERT W. MICHAEL, '08 Business Manager HENRY M. BOWER, '08 Ass't Bus. Managers LESLIE L. TAYLOR, '09 CHARLES L. KOPP, '09 Assistant Editor MARKLEY C. ALBRIGHT, '08 Associate Editors PAUL F. BLOOMHARDT, '09 E. E. SNYDER, '09 Advisory Board PROF. J. A. HIMES, LITT.D PROP. G. D. STAHLEY, M.D. PROP. J. W. RICHARD, D.D. Published each month, from October to June inclusive, by the joint literary societies of Pennsylvania (Gettysburg) College. Subscription price, one dollar a year in advance : single copies 15 cents. Notice to discontinue sending THE MERCURY to any address must be accompanied by all arrearages. Students, Professors and Alumni are cordially invited to contri-bute. All subscriptions and business matter should be addressed to the Business Manager. Articles for publication should be addressed to the Editor. Address THE MERCURY, GETTYSBURG, PA. EDITORIALS. GEN. DE WALI_'S It is with a great ARTICLE deal of pleasure that we present this number of the MHUCURY to its readers par-ticularly because of its article on the Boers. Some few years ago, when war broke out between these people and the English, we all read of the movements and ac-tions that took place in the Tran-svaal and Orange Free State with great interest. The war from beginning to end is doubt- THE MERCURY 31 less familiar to 11s, but we know very little of the Boer history prim- to this time. This article' gives us a very distinct and clear cut epitome of that earlier period. A thing that lends a peculiar interest'to this article is the fact that it was written by one of the most prominent men of the people with whom it deals, so that we get the facts first hand, it is needless to waste time or space in telling those of our read-ers who met General Dc Wall about his personal experience or service, but it may be of some interest to those who did not have the extreme pleasure of seeing or hearing him. Fifteen years in German schools and universities, a period before the war as pres-ident of the Volksraat or Congress of the Transvaal Eepublic, and during the war as a general in the Boer army, are three major items of his life. We have been rather fortunate this fall in having the privilege of coming in contact with a number of distinguished men, but most striking, most unique among them all stands Gen. l)e Wall. .He is a very extraordinary type of man. a type that is very sel-dom 'found. In this man we see one who has had the great privilege of a liberal education; one who has been successful in life, having at one time been a wealthy man and holding a posi-tion in South Africa second only to that of the distinguished and well known Oom Paul Krueger; one who experienced war in all its phases; one who has suffered as few men have and sur-vived, having lost wealth, position and family, and is now even an exile because he lefused to swear allegiance to the country that deprived him of wealth and family, all that was dear to him. He did not come to us'in state, but as a very common, man, yet the impression that he made upon us is one that will last longer for that very reason. Is it any wonder that a man of such a' varied experience both in quantity and quality is interesting? Although he has been a child of fortune and has known the extremes of joy and sorrow, he has come through them safely, with principles and faith in his God unshaken. We again say that we consider ourselves fortunate in having this interesting and instructive article to give to our readers, not because of the worth of the article alone, but because of its distinguished author. 32 THE MERCURY LITERARY It is with a feeling of pleasure that we write CONTEST. concerning the coming Inter-society Contest. We are pleased to announce that, after a lapse of two years, the two Literary Societies have settled their petty disagreements and have agreed to meet in a general literary contest and de-bate. The contest and debate were formerly leading features of the winter term; but in -recent years, as before stated, have not been held for various reasons. And now, inasmuch as all preliminary arrangements have been made and the contest is practically as-sured, it is our earnest wish that the.members of the societies realize the importance of the coming conflict. The individual members of both societies must know that without their interest the contest can not be a complete success. And, besides, honor, glory and renown, in no small measure, will be meted out to the participants, both th-5 victors and the vanquished. The contest and debate are bound to be interesting, and may the fickle Goddess of Victory smile upon the side best deserving her favors. j* I am a little country boy, I flunk ten times a week. But I guess few students know it, Cause for Muffing I'm a freak. It tickle? me to go to shows, But only when they're cheap. And when the Seniors turn me down, Then, Oh, how I do weep. I love to ride brown ]3onics, And wobble when I walk. I say I take the girls to shows, And I slobber when I talk. -Exchange. PATRONIZE OUR ADVERTISERS. THE BEST PEN FOR COLLEGE MEN There's no pen that gives such all-round satisfaction as Conklin's Self-Filling Fountain Pen. It's the best pen for College Men. When an ordinary fountain pen runs dry in the middle of a word, it means you've got to stop right there, hunt up a rubber squirt gun, fill your pen to overflowing, clean both pen and dropper, wash your hands, and then endeavor as best you can to collect your lost Crescent If train of thought It's different with Filler J. A. Kupp, L. E. Entei line. THE "R & E" STORE 36 Baltimore Street, Next Citizens' Trust Company, GETTYSBURG, PA. SUNDAY SCHOOL LESSON HELPS AND SUPPLIES, P. ANSTADT & SONS, Publishers, Book and Job Printing of all Kinds UJrUe for Prices. YOR K. PA, PATRONIZE OUR ADVERTISERS EMIL ZOTHE COLk^!EM3 ENGRAVER, DESIGNER, AND MANUFACTURING JEWELER 722 Chestnut St., Phila. SPECIALTIES : MASONIC MARKS, SOCIETY BADGES, COLLEGE BUTTONS, PINS, SCARF PINS, STICK PINS ANO ATHLETIC PRIZES. All Goods ordered through G. F. Kieffer, CHARLES S. MUMRER. UEJ1L.EU JJV TpTTTS TSTTTTTT? 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