Suchergebnisse

Once treated as the absence of knowledge, ignorance today has become a highly influential topic in its own right, commanding growing attention across the natural and social sciences where a wide range of scholars have begun to explore the social life and political issues involved in the distribution and strategic use of not knowing. The field is growing fast and this handbook reflects this interdisciplinary field of study by drawing contributions from economics, sociology, history, philosophy, cultural studies, anthropology, feminist studies, and related fields in order to serve as a seminal guide to the political, legal and social uses of ignorance in social and political life.

"Once treated as the absence of knowledge, ignorance today has become a highly influential topic in its own right, commanding growing attention across the natural and social sciences where a wide range of scholars have begun to explore the social life and political issues involved in the distribution and strategic use of not knowing. The field is growing fast and this handbook reflects this interdisciplinary field of study by drawing contributions from economics, sociology, history, philosophy, cultural studies, area studies, anthropology, legal studies, feminist studies, and related fields in order to serve as a seminal guide to the political, legal and social uses of ignorance in social and political life"--

Die Länder haben dem BMBF am Freitag ihre Verhandlungsposition übermittelt – und haben ihrerseits sehr klare Vorstellungen. Ein Überblick.





JETZT IST SIE DA, die abgestimmte Antwort der Länder auf Bettina Stark-Watzingers (FDP) jüngsten Vorstoß zum Digitalpakt 2.0. Und so,
wie die Aufregung der Kultusminister groß war über das BMBF-Papier vom 29. April, so deutlich werden sie in der fünfseitigen Replik, die mir vorliegt. Am Freitagnachmittag wurde sie
offiziell an die Bundesbildungsministerin übersandt.



 



Darin fordern die Länder mit Berufung auf einen entsprechenden Beschluss der Ministerpräsidenten aus dem November 2023 mindestens 1,3 Milliarden Euro pro Jahr als Bundesanteil, um
sicherzustellen, dass der Digitalpakt Schule (DPS) 2.0 in seinen Investitionseffekten nicht hinter den laufenden Digitalpakt zurückfalle. Intern wird befürchtet, dass Stark-Watzinger bei
Finanzminister Christian Lindner (FDP) gerade einmal die Hälfte davon angemeldet haben könnte. Befeuert wurden diese Befürchtungen dadurch, dass das BMB in seinem ansonsten so detailreichen
Forderungskatalog erneut keinerlei Aussagen zum Finanzrahmen getroffen hatte.



 



Die 1,3 Milliarden entsprechen, auf Jahre umgerechnet, den Ausgaben des Bundes für den jetzt auslaufenden Basis-Digitalpakt inklusive seiner in der Corona-Zeit geschlossenen
Zusatzvereinbarungen. "Die Anmeldung des BMBF für das Haushaltsjahr 2025 und die fünfjährige Finanzplanung muss diesen aufgabengerechten Finanzierungsbedarf angemessen erfassen", verlangen
die Kultusministerien deshalb.



 



Und wenn der Bund wolle, dass die Länder dieselbe Summe drauflegen, müsste die Vereinbarung das bereits vorhandene Engagement der Länder in der digitalen Bildung "angemessen in einer
Gesamtbetrachtung berücksichtigen" und dabei auch sämtliche Ausgaben der kommunalen und freien Schulträger einbeziehen. So dass die investiven Eigenmittel der Länder wie beim DPS 1.0 auf zehn
Prozent befristet seien. Was der Bund als 50 Prozent Länderanteil nur auf dem Papier deuten dürfte.  



 



Auch verlangen die Länder anders als vom BMBF angeboten eine Mittelbereitstellung über Jahresgrenzen hinaus. "Keinesfalls darf eine Verteilung der Jahrestranchen dazu führen, dass
zugesicherte Mittel bei Jahreswechsel eingezogen werden und die durch die Bewilligungen gebundenen Länder Finanzierungsausfälle bei mehrjährigen Projekten kompensieren müssen." Und: Der Bund
müsse schon jetzt das Digitalpakt-Gesamtvolumen über die gesamte Laufzeit des DPS 2.0 hinweg zusichern. So sei es beim DPS 1.0 auch gewesen, eine solche Zusicherung entspreche "dem Zweck der
Förderung und schafft Vertrauen in das gemeinsame Wirken von Bund und Ländern".



 



Nicht jetzt schon festlegen,
dass nach 2030 Schluss ist



 



Dass es erst ab Januar 2025 neues Bundesgeld geben soll, obwohl der DPS bereits Mitte Mai 2024 ausläuft, wollen die Länder zwar hinnehmen, aber nur, wenn "alle ab dem Laufzeitende des DPS 1.0 am
17.05.2024 begonnenen Maßnahmen in die Förderung aufgenommen werden können", also im Nachhinein bezahlt werden könnten. Es sei "im dringenden Interesse von Bund, Ländern und Kommunen, einen
Investitionsstopp und einen Rückschritt in der digitalen Ausstattung zu verhindern und Kontinuität und Planungssicherheit für die Schulen und Schulträger herzustellen".



 



Wozu die Länder offenbar nicht bereit sind: den Digitalpakt 2.0 als eine Abschlusszahlung des Bundes zu akzeptieren, was dieser aber so angekündigt hat. "Die gesamtstaatliche Relevanz und
Dauerhaftigkeit der Aufgabe ist partnerschaftlich anzuerkennen." Die jetzige Vereinbarung dürfe hier keine Absage an eine erneute Förderung für die Zeit nach Ende des DPS 2.0. beinhalten.
"Über die Bedarfssituation und Finanzierung nach 2030 ist von künftigen Bundes- und Landesregierungen erneut zu entscheiden."



 



Als unmittelbares Ziel in den Verhandlungen fordern die Kultusministerien schließlich von Stark-Watzinger die "umgehende Vereinbarung eines verlässlichen Zeitplans und die Zusicherung zur
Einhaltung getroffener Vereinbarungen, um wieder eine gestufte und erfolgreiche Verhandlungsführung zum DPS 2.0 anzustoßen." Interessanterweise enthält das Papier kein konkretes Zieldatum mehr
für den Abschluss der Verhandlungen – obwohl die Kultusminister zuletzt auf ihr KMK-Ministertreffen im Juni gepocht hatten.



 



Die Länder wollen ihre
Leistungen anerkannt sehen



 



Über diese Forderungen hinaus haben die Kultusministerien weitere Botschaften ans BMBF. So mahnen sie die Anerkennung der Länderleistungen im bisherigen Digitalpakt und unterstreichen: "Die
gemeinsame Zwischenbilanz von Bund und Ländern zum DPS 1.0 belegt eindrücklich den im Zusammenwirken erreichten ersten Innovationsimpuls im Bereich einer leistungsstarken, modernen digitalen
Bildungsinfrastruktur." Und etwas später folgt ein Satz, der den Unmut der Länder über das BMBF-Papier noch einmal explizit macht: "Auch ein zukünftiges Zusammenwirken zwischen Bund und Ländern
trägt einem so verstandenen Paktgedanken Rechnung und vermeidet einseitige Setzungen und Zuschreibungen. Als gemeinsame Perspektive gilt es, den DPS 1.0 partnerschaftlich und auf Augenhöhe
weiterzuentwickeln."



 



Der Begriff "partnerschaftlich" taucht immer wieder im Papier auf –wohl, weil die Länder das Verhandlungsverhalten des BMBF in den vergangenen Monaten als das Gegenteil dessen empfunden haben.



 



Was die Länder konkret darunter verstehen: "Die Verfassungsmäßigkeit der Vereinbarungen zum Zusammenwirken von Bund und Ländern kann nicht im Vereinbarungswege aufgehoben werden." Scheinbar eine
Selbstverständlichkeit. Doch waren die Kultusminister der Auffassung, dass das BMBF genau an dieser Verfassungsmäßigkeit gerüttelt hatte unter anderem mit der Forderung, dass die
Kommunen, die eigentlichen Schulträger, für die Finanzierung des DPS-Länderanteils nicht mit in die Pflicht genommen werden dürften. Als krassen Eingriff in ihre inneren Angelegenheiten
werteten die Kultusminister auch das Postulat Stark-Watzingers, dass die Länder mit den Kommunen das Kompetenzverhältnis bei den inneren und äußeren Schulangelegenheiten neu
bestimmen sollten.



 



Unter der Überschrift "Verfassungsrechtliche Grenzen der Finanzhilfen" weisen die Länder den Bund auch in seinem Anspruch auf inhaltliche Mitbestimmung in die Schranken: "Nach ständiger
Rechtsprechung des Bundesverfassungsgerichts muss eine bundesstaatliche Ordnung die Gewähr dafür bieten, dass Finanzleistungen des Bundes für Landesaufgaben die Ausnahme bleiben und nicht zum
Mittel der Einflussnahme auf die Entscheidungsfreiheit der Länder werden." Letzteres tue der Bund aber, indem er in seinem Papier "unterschiedliche Rechtsgrundlagen miteinander in unzulässiger
Weise" vermenge und so die Gestaltungsmöglichkeiten des Bundes überschreite. "Im Ergebnis werden die landesseitigen hohen Bedarfe im Bereich der Schuldigitalisierung ausgenutzt, um.... durch eine
Abhängigkeit eine einseitige Zustimmungspflicht der Länder zu generieren."



 



Partnerschaft
statt Nötigung



 



Mit anderen Worten: Der Bund versuche die Länder grundgesetzwidrig zu dem von ihm gewünschten Verhalten zu nötigen, finden die Länder – und halten dagegen: "Partnerschaftlich und mit Blick auf
die verfassungsgemäßen Möglichkeiten" seien sie bereit zu Gesprächen, um an gemeinsamen Zielen von Bund und Ländern in der digitalen Bildung zu arbeiten. Und welche könnten das sein? Das
KMK-Papier listet sechs davon auf:



 



o Eine Gesamtstrategie zur digitalen Bildung "unter dem Primat der Pädagogik" und mit dem DPS 2.0 als ein wichtiger Baustein, der um weitere Länderaktivitäten zu ergänzen sei.
Die Länder seien bereit, sich an den vorliegenden Strategien auf Länder- und Bundesebene messen zu lassen und sie "anlassbezogen unter den gewandelten Anforderungen" weiterzuentwickeln.



 



o Eine breite Auslegung des Investitionsbegriff beim DPS 2.0. "unter Einschluss nicht-investiver befristeter Ausgaben verständigt, um u. a. didaktische Software, Bildungscontent,
Beratungsstrukturen und IT-Administration in die Förderung zusätzlich aufzunehmen", sprich: "eine breite Förderpalette".  



 



o Die Antrags- und Bewilligungsverfahren sollen schneller werden, der Bund müsse gemeinsam mit den Ländern "die Voraussetzungen dafür schaffen, ein bürokratiearmes Verfahren aufzusetzen und
Berichtsanforderungen auf ein praktikables Maß zurückzuführen", wobei "insbesondere vereinfachte und vom strikten Zuwendungsrecht losgelöste Wege" der Mittelvergabe nötig
seien. 



 



o Die Länderübergreifenden Maßnahmen sollen auch im DPS 2.0. weitergehen, die Länder versprechen: Auch wenn deren Auswahl nicht der direkten Mitbestimmung des Bundes
unterlägen, wolle man diese wie bislang "partnerschaftlich" abstimmen.



 



o Die Länder beharren auf der Beibehaltung des Königsteiner Schlüssel bei der Verteilung der Bundesmittel, dieser habe sich bewährt. Allerdings sind sie bereit zu prüfen, ob
Gründe vorliegen, einen anderen Verteilschlüssel zur Anwendung zu bringen, der die Schülerzahlen teilweise berücksichtigt, Voraussetzung: Ein solcher Schlüssel müsse transparent und
praktikabel sein und dürfe zu keinen quantitativen Brüchen zur bisherigen Verteilung führen.  



 



o Der Forderung des Bundes, die Weiterfinanzierung der Kompetenzzentren für digitales Lehren und Lernen in den DPS 2.0 aufzunehmen, erteilen die Kultusministerien eine
Absage: Die Länder seien zwar grundsätzlich gesprächsbereit, aber: "Ein solcher ergebnisoffener Prozess, der ohne die Wissenschaftsseite nicht zu vereinbaren ist, kann zwar im Zuge
des Abschlusses zum DPS 2.0 angestoßen werden, muss aber vom eigentlichen Gegenstand der Finanzhilfen nach Art. 104c GG (digitale Bildungsinfrastruktur in den Ländern) inhaltlich und zeitlich
entkoppelt werden."



 



Am frühen Freitagnachmittag sollte sich BMBF-Staatssekretärin Sabine Döring mit ihren Konterparts, den Verhandlungsführern der Länder, treffen. Ob die Anwesenden die Stimmung danach als
"partnerschaftlich" beschreiben werden, bleibt abzuwarten.  







KMK-Präsidentin Streichert-Clivot: Bund muss den zugespielten Ball aufnehmen/CDU-Bildungsministerin Prien: Digitale Bildung zu bedeutsam für taktische
Manöver






KMK-Präsidentin Christine Streichert-Clivot (SPD) sagte am Freitag auf Anfrage, die Länder haben "erneut einen konstruktiven Verhandlungsvorschlag gemacht. Jetzt ist es wichtig, dass der Bund den
zugespielten Ball aufnimmt." Es brauche endlich die Größe der finanziellen Mittel und einen klaren Zeitplan."



 



Die schleswig-holsteinische Bildungsministerin Karin Prien, die die CDU-Bildungspolitik der Länder koordiniert, sagte hier im Blog, eine nachhaltige und dauerhafte gemeinsame
Finanzierung der Digitalisierung der Schulen einschließlich der Nutzung von KI sei "eine der Schicksalsfragen für Deutschland. Das erfordert von allen Beteiligen ernsthafte Verhandlungen auf
Augenhöhe, die von Vertrauen und Zuverlässigkeit geprägt sein müssen."



 



Streichert-Clivot, im Hauptberuf Bildungsministerin im Saarland, warnte, solange weder finanzielle Mittel noch Zeitplan klar seien, "laufen wir für die Zukunft Gefahr, Investitionslücken zu
produzieren und Innovation in der Weiterentwicklung guter digitaler Bildung auszubremsen."



 



Die Länder, fügte Streichert-Clivot hinzu, teilten mit dem Bund die Auffassung, dass es gute digitale Bildung in Deutschland brauche, damit Kinder und Jugendliche einen fachkundigen,
verantwortungsvollen und kritischen Umgang mit Medien in der digitalen Welt erlernten. Ebenso sei man sich einig, dass die Länder bereits richtig viel auf den Weg gebracht hätten und nun das
Erreichte, die digitale Bildungsinfrastruktur, die digitale Schul- und Unterrichtsentwicklung und die Fachkompetenzen der Lehrkräfte, weiter ausgebaut werden müsse. "Mit 1,3 Milliarden Euro pro
Jahr hat der Bund das bisher Erreichte unterstützt. Das Gleiche erwarten die Länder auch für die Fortführung. Der Bund muss sich zu seiner dauerhaften Verantwortung bekennen."



 



Karin Prien sagte in Bezug auf die digitale Bildung in den Schulen, diese große gemeinsame Aufgabe von Bund, Ländern und Kommunen sei "für taktische Manöver zu bedeutsam". Wichtig sei, dass mit
dem Auslaufen des Digitalpakt 1.0 jetzt sehr zügig Planbarkeit bestehe, damit Investitionen nicht ins Stocken gerieten.



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KRIEGERGRÄBER IM FELDE UND DAHEIM Kriegergräber im Felde und daheim ( - ) Einband ( - ) Titelseite ([3]) Impressum ([4]) Inhalt ([5]) [Gedicht]: ([6]) Vorwort (7) Kriegsgräber im Osten (9) Leitsätze über Kriegsgräber (11) Die Ausgestaltung der Gräber im Felde (13) Die Kriegsgräber in Ostpreußen (16) Kriegsgräber im Westen (18) Der Friedhof (21) Grabzeichen (24) Der Pflanzenschmuck des Kriegsgrabes (27) Kirchliche Kriegerehrungen (31) Das Sinnbild in der Grabmalkunst (35) Von Gedenktafeln und Gedächtnisstätten (39) Die Denkmalfrage (Ein Ausblick) (45) Die Kriegergräberfürsorge der deutschen Heeresverwaltung (48) Die Beratungsstellen für Kriegsehrungen (52) Königreich Preußen (52) Königreich Bayern (54) Königreich Sachsen (55) Königreich Württemberg (57) Anregungen aus alter Zeit (59) Tafeln ([1]) [Abb.]: Begräbnis im Felde (3) [Abb.]: Grab eines Hauptmannes in der belg. Provinz Luxembourg (4) [Abb.]: Gräber an der Bzura (5) [2 Abb.]: Einzelgräber im Felde (6) [2 Abb.]: Einzelgräber im Felde (7) [2 Abb.]: Gräbergruppen im Felde (8) [2 Abb.]: Gräbergruppen im Felde (9) [2 Abb.]: Kriegerfriedhöfe im Felde (10) [2 Abb.]: Kriegerfriedhöfe im Felde (11) [Abb.]: Kriegerfriedhof im Felde (12) [Abb.]: Friedhof bei Orany-Stadt, angelegt unter Mitwirkung der Staatlichen Beratungsstelle für Kriegerehrung, Berlin (13) [Abb.]: Kriegerfriedhof in Kowalewka, Polen (14) [Abb.]: Sammelgräber auf dem Kriegerfriedhof in Laon (15) [Abb.]: Befund von Feldgräbern im Osten (16) [Abb.]: Befund von Feldgräbern im Osten (17) [2 Abb.]: Aus den Vorschlägen der in die östlichen Kampfgebiete entsendeten Künstlergruppen: (1)Oben: Deutsche Gräber längs der Straße vor einer Fichtenreihe, eine oft vorkommende Anordnung; sie lassen sich unter einem Rasenhügel zusammenfassen, dessen Ecken durch Feldsteine gesichtet werden; die Namen auf Steinen neben dem hohen Kreuz. (2)Unten: Vorschlag für ein Einzelgrab im Sumpfgebiet. (18) [3 Abb.]: Aus den Vorschlägen der in die östlichen Kampfgebiete entsendeten Künstlergruppen. (1)Oben: Gräberreihe längs der Mauer des Kirchhofs, vor der auf hohem Pfosten ein Bildwerk aus Holz steht; das Bestehende wird erhalten; neu nur ein Gedächtniskreuz mit der Jahreszahl. Unten: (2)Befund (rechts) und (3)Vorschlag (links) für Einzelgräber unter vorhandener Weide und Wegkreuzen; Sie sind durch einen lagernden Steinblock und Findling mit Inschrift zu kennzeichnen. (19) [2 Abb.]: Aus den Vorschlägen der in die östlichen Kampfgebiete entsendeten Künstlergruppen. (1)Unten Befund, (2)oben Vorschlag. An gut gewählter, eindrucksvoller Stelle sind statt der vorläufigen Hügel und Kreuze und des Zaunes aus Stacheldraht das etwas erhöht liegende Gelände durch eine Stützmauer abzufangen, die Kreuze dauerhaft zu machen und in die Mauer eine gemeinsame Gedenktafel einzufügen. (20) [2 Abb.]: Aus den Vorschlägen der in die östlichen Kampfgebiete entsendeten Künstlergruppen: (1)Unten Befund, (2)oben Vorschlag. Auf den vereinzelten niedrigen Grabhügeln im Pfarrgarten ist ein gemeinsamer, etwa 60 Zentimeter hoher Hügel aufzuschütten, die Böschung mit Feldsteinen zu ummauern und die Holzkreuze kräftiger zu zimmern. (21) [2 Abb.]: Aus den Vorschlägen der in die östlichen Kampfgebiete entsendeten Künstlergruppen. (1)Unten Befund, (2)oben Vorschlag. Ungepflegte Russen- und Flüchtlingsgräber auf einem Abhang sind mit ihren Holzkreuzen zu belassen, aber durch eine Mauer zu umgrenzen, in die eine Gedenktafel eingelassen werden kann. (22) [2 Abb.]: Aus den Vorschlägen der in die östlichen Kampfgebiete entsendeten Künstlergruppen: (1)Unten Befund, (2)oben Vorschlag. Zu den innerhalb eines Holzzaunes schon vorhandenen Einzelgräbern sind weitere Gräber aus dem umliegenden Sumpfgebiet zu verlegen. Die so erweiterte Anlage ist zu umfrieden, durch einen Eichbaum nebst Holzbank an der Ecke hervorzuheben und durch eine Gedenktafel außen an der Mauer zu bezeichnen. (23) [2 Abb.]: Aus den Vorschlägen der in die östlichen Kampfgebiete entsendeten Künstlergruppen: (1)Unten Befund, (2)oben Vorschlag. Auf einem Platze in den Anlagen vor der russischen Kirche in Slonin liegen sechs Einzelgräber in einem Birkengeländer. Sie sind, weil sie inmitten einer Stadt auf einem öffentlichen Platze liegen, mehr denkmalartig auszugestalten. (24) [2 Abb.]: Aus den Vorschlägen der in die östlichen Kampfgebiete entsendeten Künstlergruppen. (1)Unten Befund, (2)oben Vorschlag. Der an der Landstraße jenseits eines Grabes angelegte Militär-Seuchenfriedhof bei Bialystock soll durch einen Wall mit Graben eingefaßt werden. (25) [Abb.]: Aus den Vorschlägen der in den östlichen Kampfgebieten entsendeten Künstlergruppen. Gräber vor einer vorhandenen Kirche und hölzernem Glockenstuhl. (Schaulen. Gräber an der ev. Kirche). (26) [Abb.]: Aus den Vorschlägen der in den östlichen Kampfgebieten entsendeten Künstlergruppen. (Rossienie, evangel. Friedhof) (27) [Abb.]: Aus den Vorschlägen der in den östlichen Kampfgebieten entsendeten Künstlergruppen. Gräbergruppe vor vorhandener Mauer nebst Bildwerk. (Szawkiany) (28) [Abb.]: Aus den Vorschlägen der in den östlichen Kampfgebieten entsendeten Künstlergruppen. (Schaulen) (29) [Abb.]: Aus den Vorschlägen der in den östlichen Kampfgebieten entsendeten Künstlergruppen. (Offiziers-Gräber links der Strasse Suwalky-Tartak) (30) [Abb.]: Aus den Vorschlägen der in den östlichen Kampfgebieten entsendeten Künstlergruppen. (Wapliz Grabstätte an der Landstrasse für Offiziere und Mannschaften) (31) [Abb.]: Aus den Vorschlägen der in den östlichen Kampfgebieten entsendeten Künstlergruppen. (Dorf Tartak am Wigry-See) (32) [Abb.]: Aus den Vorschlägen der in den östlichen Kampfgebieten entsendeten Künstlergruppen. (Dorf Tartak) (33) [Abb.]: Aus den Vorschlägen der in den östlichen Kampfgebieten entsendeten Künstlergruppen. (Kriegerfriedhof am Abhang einer Anhöhe Brumen) (34) [Abb.]: Aus den Vorschlägen der in den östlichen Kampfgebieten entsendeten Künstlergruppen. (35) [Abb.]: Aus den Vorschlägen der in den östlichen Kampfgebieten entsendeten Künstlergruppen. (36) [2 Abb.]: Aus den Vorschlägen der in den östlichen Kampfgebieten entsendeten Künstlergruppen. (37) [Abb.]: Aus den Vorschlägen der in den östlichen Kampfgebieten entsendeten Künstlergruppen. (An der Straße von Ruda nach Rzgow) (38) [Abb.]: Aus den Vorschlägen der in den östlichen Kampfgebieten entsendeten Künstlergruppen. (Auf dem Wege von Szadek nach Osiny.) (39) [Abb.]: Krieger-Ehrengräber im Waldfriedhof zu München, ausgeführt 1914 - 1916 (40) [Abb.]: Krieger-Ehrengräber im Waldfriedhof zu München, ausgeführt 1914 - 1916 (41) [Abb.]: Krieger-Ehrengräber im Waldfriedhof zu München, ausgeführt 1914 - 1916 (42) [Abb.]: Krieger-Ehrengräber im Waldfriedhof zu München, ausgeführt 1914 - 1916 (43) [Abb.]: Krieger-Ehrengräber im Waldfriedhof zu München, ausgeführt 1914 - 1916 (44) [Abb.]: Krieger-Ehrengräber im Waldfriedhof zu München, ausgeführt 1914 - 1916 (45) [Abb.]: Aus dem Ehrenfriedhof der Stadt Lübeck, eingegliedert in ein vorhandenes Waldstück. (46) [Abb.]: Aus dem Ehrenfriedhof der Stadt Duisburg. (47) [Abb.]: Entwurf für den Ehrenfriedhof der Stadt Halle an der Saale. (48) [Abb.]: Entwurf zu einem Ehrenhain für Wolkenburg. (49) [Abb.]: Kriegergrabesstätte auf vorhandenem Friedhof. (50) [Abb.]: Kriegergrabesstätte auf vorhandenem Friedhof. (51) [Abb.]: Kriegergräber im Walde. (52) [Abb.]: Kriegergräber im Walde. (53) [Abb.]: Grabkreuze aus Holz, entworfen in der Unterrichtsanstalt des Kgl. Kunstgewerbe-Museums in Berlin (54) [Abb.]: Grabkreuze aus Holz, entworfen in der Unterrichtsanstalt des Kgl. Kunstgewerbe-Museums in Berlin (55) [Abb.]: Kriegergrabkreuze vom Waldfriedhof in München. (56) [Abb.]: Grabkreuze aus Holz. (57) [2 Abb.]: (1)Grabkreuz für Holz. Entwurf des Bayerischen Landvereins für Heimatschutz, München. (2)Grabkreuz aus Holz. Aus der Holzkreuzausstellung des Landesvereins Sächsischer Heimatschutz Dresden (58) [4 Abb.]: (1), (2)Oben: Grabzeichen aus Holz, besonders für Seemannsgräber im Dünensand gedacht. (3), (4)Unten: Grabkreuze aus Holz, entworfen in der K. Provinzial-Kunst- und Gewerbeschule, Königsberg (59) [Abb.]: Grabkreuze für Schmiedeeisen. (60) [Abb.]: Grabkreuze für Schmiedeeisen. (61) [Abb.]: Grabkreuze für Schmiedeeisen. Aus den Vorschlägen der Staatlichen Beratungsstellen für Kriegerehrung (62) [Abb.]: Grabkreuze für Schmiedeeisen. Aus den Vorschlägen der Staatlichen Beratungsstellen für Kriegerehrung (63) [2 Abb.]: Grabkreuze aus Schmiedeeisen, entworfen in der Unterrichtsanstalt des Kgl. Kunstgewerbe-Museums in Berlin (64) [2 Abb.]: Grabzeichen aus Gußeisen. (65) [Abb.]: Grabzeichen für Gußeisen. (66) [2 Abb.]: Grabzeichen für Gußeisen. (67) [2 Abb.]: Grabkreuze für Stein oder Beton. (68) [2 Abb.]: Grabkreuze für Stein oder Beton. (69) [2 Abb.]: Grabsteine. (70) [Abb.]: Grabsteine. Aus den Entwürfen der Wiesbadener Gesellschaft für Grabmalkunst (71) [Abb.]: Grabstein. (72) [Abb.]: Grabstein. (73) [2 Abb.]: (1)Grabtafel für einen Offizier im Felde (2)Grabstein aus der Ausstellung für Heldengräber in Ostpreußen. (74) [2 Abb.]: Grabsteine. (75) [Abb.]: Grabsteine. (76) [Abb.]: Grabsteine. (77) [Abb.]: Grabmal aus Sandstein (78) [Abb.]: Grabstein für einen Infanterie-Offizier (79) [Abb.]: Grabsteine. (80) [Abb.]: Grabsteine. (81) [2 Abb.]: (1)Kriegergedenkstein für einen Ehrenfriedhof. (2)Grabstein. (82) [Abb.]: Gedenkstein für einen Flieger. (83) [Abb.]: Denkstein für zwei deutsche Fliegeroffiziere im Felde (84) [Abb.]: Denkstein für französische Flieger bei Mühlhausen, Elsaß (85) [Abb.]: Grabplatte aus Metall auf Unterlage von Stein oder Beton. (86) [Abb.]: Grabstein im Kampfgebiet, der ein auf der Grabstätte schon vorhandenes Holzkreuz sichert. (87) [Abb.]: Grabstein. Aus dem wettbewerb für Kriegs- und Kriegerdenkmäler, veranstaltet vom Bunde deutscher Gelehrter und Künstler (88) [Abb.]: Sammelgrab. Aus dem Wettbewerb für Kriegs- und Kriegerdenkmäler, veranstaltet vom Bunde deutscher Gelehrter und Künstler (89) [Abb.]: Sammelgrab. (90) [Abb.]: Sammelgrab mit Mal. (91) [Abb.]: Grabmal für einen Angehörigen der Marine, aus Backstein. (92) [Abb.]: Grabplatte. (93) [4 Abb.]: Grabsteine: (1), (2), (3)oben; (4)unten (94) [3 Abb.]: Kriegergedächtnismale. (95) [Abb.]: Friedhof mit Mal. (96) [Abb.]: Friedhof mit Mal. (97) [Abb.]: Kriegerdenkstein. (98) [Abb.]: Kriegerdenkstein. (99) [Abb.]: Mal für einen Kriegerfriedhof in Belgien. (100) [Abb.]: Mal für eine Grabstätte im Felde. (101) [Abb.]: Kriegergedächtnismal. (102) [Abb.]: Kriegergedächtnismal. (103) [Abb.]: Kriegergedächtnismal. (104) [Abb.]: Kriegergedächtnismal. (105) [Abb.]: Friedhofsmal aus behauenen Findlingen. (106) [Abb.]: Vorschlag eines Mals für den Ehrenfriedhof in Darethen, Ostpreußen. (107) [Abb.]: Kriegergedächtnismal. (108) [Abb.]: Kriegergedächtnismal. (109) [Abb.]: Mal. (110) [Abb.]: Mal. (111) [Abb.]: Kriegergedächtnismal. (112) [Abb.]: Kriegergedächtnismal. (113) [Abb.]: Friedhof mit Mal. (114) [Abb.]: Kriegergedächtnismal. (115) [Abb.]: Friedhof mit Mal. (116) [Abb.]: Friedhof mit Mal. (117) [Abb.]: Kriegerdenkmal. (118) [Abb.]: Ehrengrab und Gedächtnismal. (119) [Abb.]: Sammelgrabstätte im Felde. (120) [Abb.]: Sammelgrabstätte im Felde. (121) [Abb.]: Kriegergedenktafel aus Holz. (122) [Abb.]: Kriegergedenktafel aus Holz. (123) [Abb.]: Vorschläge für die Anbringung von Krigergedenktafeln (124) [Abb.]: Vorschläge für die Anbringung von Krigergedenktafeln (125) [Abb.]: Gedenktafel an der alten Kirche zu Lindenberg im Allgäu, angeordnet, (126) [Abb.]: Gedenktafeln aus gebranntem Ton. (127) [Abb.]: Gedenktafel aus Metall. (128) [2 Abb.]: Gedenktafeln, modelliert in der Unterrichtsanstalt des Kgl. Kunstgewerbe-Museums in Berlin (129) [Abb.]: Gedenktafel. (130) [Abb.]: Gedenktafel. (131) [Abb.]: Künstlerisches Hauszeichen aus Metallguß. (132) Anregungen aus alter Zeit ([133]) [Abb.]: Grabhügel aus der Gegend von Wankendorf (135) [Abb.]: Grabstein des Demokleides, 5. Jahrhdt., im Nationalmuseum zu Athen. Der Krieger auf dem Bug seines Schiffes (136) [Abb.]: Grabstein des Alexandros vom Milet, spätgriechisch, im Nationalmuseum zu Athen (137) [Abb.]: Grabmal des Cyrus, Pasargadä (138) [Abb.]: Von der Gräberstraße in Pompeji (139) [2 Abb.]: (1)Von der katholischen Pfarrkirche in Brakel (Westf.) (2)Denkstein bei Seelze (Hann.) (140) [2 Abb.]: (1)Grabstein eines Münsterbaumeisters vom Münster zu Ulm (2)Wappenstein der Schwarzburger am Rathaus zu Blankenburg in Thüringen (141) [Abb.]: Grabmal eines deutschen Ritters † 1502 (142) [Abb.]: Grabmal des W. von Henneberg († 1479), Pfarrkirche in Bozen (143) [Abb.]: Grabmal Tommaso II. von Savoyen, im Dom zu Aosta, 13. Jahrh. (144) [Abb.]: Grabmal des Guidarello im Museum der Akademie zu Ravenna, 15. Jahrh. (145) [2 Abb.]: Grabkreuze aus Schmiedeeisen im Märkischen Provinzialmuseum, Berlin (146) [2 Abb.]: Grabkreuze aus Schmiedeeisen im Märkischen Provinzialmuseum, Berlin (147) [2 Abb.]: Grabsteine aus Boldixum auf Föhr (148) [2 Abb.]: Boldixum auf Föhr (149) [Abb.]: Friedhof in Jarmund bei Köslin. (150) [Abb.]: Friedhof in Mittenwald, Oberbayern. (151) [2 Abb.]: (1)Oben: vom Friedhof in Köln-Dünnwald. (2)Unten: vom alten Friedhof in Görlitz (152) [2 Abb.]: (1)Oben: vom Friedhof zu Neuenkirchen, Unterweser (2)Unten: Grabmal des Generals Frhr. von Zastrow († 1779), Friedhof zu Kassel (153) [2 Abb.]: (1)Grabplatten vom Friedhof in Salem (Mass.), Ende 17. Jahrh. (2)Herrnhuter Friedhof Christiansfeld im nördlichen Schleswig (154) [2 Abb.]: (1)Kriegerfriedhof von 1813 im Zillertal, Riesengebirge (2)Grabplatten vom Assistens-Kirchhof in Kopenhagen (155) [2 Abb.]: (1)Eisernes Grabkreuz in Marienberg (Sachsen) (2)Steingrabkreuz von Rodde († 1820), Albanifriedhof in Göttingen (156) [2 Abb.]: (1)Grabmal von Poten († 1838), Albanifriedhof in Göttingen (2)Grabmal des Feldjägers Schulze († 1870), Hannöversch-Münden (157) [Abb.]: Grabmal des Obristen von Scipio, Hoppenlau-Friedhof in Stuttgart (158) [Abb.]: Grabmal der Leutnants von Uklanski und von Wichert († 1820 und 1842), alter Friedhof am Jahnplatz, Bielefeld. (159) [Abb.]: Grabmal des Generals Moreau († 1813), auf der Räcknitzer Höhe bei Dresden, (160) [Abb.]: Grabmal des Generals Moreau, Teilansicht (161) [Abb.]: Denktafel für Waterloo, am Alten Zeughaus in Hameln (162) [Abb.]: Russendenkmal aus den Freiheitskriegen in Schlesien (163) [Abb.]: Grabstein des Malers J. Th. Lundbye († 1848) (164) Einband ( - ) Einband ( - )

Durch genetischen Fortschritt und eine Verbesserung des Managements werden in der modernen Milchviehhaltung immer höhere Milchleistungen erzielt, während der Metabolismus der einzelnen Kühe so vermehrt vor Herausforderungen gestellt wird. Die abnehmende Futteraufnahme rund um die Abkalbung führt zusammen mit dem Bedarf des Fetus für das Wachstum und den Bedarf der einsetzenden Laktation zu einer negativen Energiebilanz der Kuh. Es ist nicht überraschend, dass in dieser frühen Phase der Laktation die höchste Inzidenz an Produktionserkrankungen vorliegt. Daher konzentriert sich das Gebiet der Rinderernährung seit langer Zeit auf die Erforschung von Maßnahmen, welche die Futteraufnahme, den Energiestatus, den Metabolismus und die Gesundheit der Milchkuh in dieser kritischen Phase unterstützen. Solche Eigenschaften wurden für das ionophore Antibiotikum Monensin nachgewiesen, da gezeigt wurde, dass es die mikrobielle Pansenflora hin zu Gram-negativen Bakterien verschiebt und so zu einer gesteigerten Propionatbildung und einer verminderten Methanbildung führt. Propionat stellt den Hauptvorläufer der hepatischen Glukoneogenese dar und könnte daher die Glukoseverfügbarkeit rund um die Abkalbung verbessern und so dem postpartalen Energiemangel entgegenwirken. Nachdem Antibiotika zur Leistungsförderung in der Europäischen Union verboten wurden, hat sich die Suche nach natürlichen Alternativen zu Monensin stark vermehrt und insbesondere die ätherischen Öle sind in den Fokus gerückt. Denn für diese sekundären Pflanzenmetaboliten konnte ebenfalls eine Beeinflussung der Pansenflora nachgewiesen werden, obwohl die Ergebnisse hinsichtlich des Fermentationsprofiles der kurzkettigen Fettsäuren nicht immer konstant waren sondern abhängig von der verwendeten Komponente und der Dosis. Vor Kurzem wurde Monensin als intraruminaler Bolus wieder in der Europäischen Union für hoch konditionierte Kühe als Tierarzneimittel kurz vor der Abkalbung zugelassen. Doch im Angesicht des öffentlichen Interesses für mögliche Rückstände von Antibiotika in Nahrungsmittel tierischen Ursprunges und der Entwicklung von bakteriellen Resistenzen, besteht nach wie vor Bedarf nach natürlichen Alternativen zu Monensin. Den Blutmetaboliten nicht-veresterte Fettsäuren (NEFA) und beta-Hydroxybutyrat (BHB), welche besonders in Energiemangelsituation stark ansteigen, wird eine zentrale Rolle in der verminderten Immunfunktion rund um die Abkalbung nachgesagt. Daher stellt sich ebenso die Frage, ob Monensin und ätherische Öle auch einen Einfluss auf die Immunfunktion haben, zum einen indirekt, über eine Verbesserung des Energiehaushaltes der Kuh, oder aber direkt und so den Gesundheitsstatus in der frühen Laktation verbessern können. Hierfür wurde eine Studie mit 60 multiparen Deutsch Holsteinkühen (mittlere Laktation 2,3 ± 1,4 (Standardabweichung)) durchgeführt, welche auf einem Tiermodell zur Untersuchung der subklinischen Ketose basierte. Die Kühe wurden 6 Wochen vor der Abkalbung entsprechend ihrer Körperkondition (BCS) in eine Gruppe geringerer (LC, n = 14) und höherer Kondition unterteilt. Letztere wurden in der Trockensteherphase überfüttert und in der frühen Laktation verzögert mit Energie versorgt, um eine negative Energiebilanz mit einhergehender Körperfettmobilisierung und Ketonkörperbildung hervorzurufen. Diese hoch konditionierten Tiere wurden entweder einer Kontrollgruppe zugeordnet (HC, n = 13) oder sie erhielten einen Monensin-freisetzenden intraruminalen Bolus 3 Wochen vor der Abkalbung (HC/MO, n = 14) oder ein Gemisch von ätherischen Ölen von Tag -21 bis Tag +56 bezogen auf die Abkalbung (HC/EO, n = 15). Es wurden Futtermittelproben genommen und Leistungsparameter dokumentiert und des Weiteren Blut-, Pansensaft-, Milchproben und Leberbiopsien entnommen. Hierdurch wurden die Leistung und der Energiehaushalt der Kühe erfasst und das ruminale Fermentationsprofil, biochemische und hämatologische Variablen, Antikörper gegen das Bovine Virale Diarrhö Virus (BVBV) und die Populationen und Funktionen der Leukozyten ermittelt. Die Ergebnisse deuten darauf hin, dass die Ziele des Tiermodells erfolgreich erreicht wurden: Die Kühe konnten durch die Fütterung zur Abkalbung weiter zunehmen und haben nach dieser enorm in der Frühlaktation an Körpermaße verloren, wie man an den BCS und NEFA Werten erkennen kann. Die Prävalenz der subklinischen und klinischen Ketose (BHB > 1.2 mmol/L) lag in der HC Gruppe 36% höher als in der LC Gruppe. Im ruminalen Fermentationsprofil konnte eine gesteigerte Propionatbildung in der Monensingruppe, aber nicht in der ätherischen Öle Gruppe, nachgewiesen werden, welche in keiner der beiden Gruppen mit einer gesteigerten Blutglukosekonzentration einherging. Betrachtet man die Leistung der Kühe, konnten die Futteraufnahme (DMI) in der Laktation und die Milchmenge nicht durch die Supplemente verändert werden, aber Monensin führte zu einer gesteigerten Futtereffizienz (DMI/Energie-korrigierte Milch). Biochemische Parameter deuten darauf hin, dass in den hoch konditionierten Tieren eine verminderte Leberfunktion und -integrität vorlag, da die Konzentration im Blut von Bilirubin in allen hoch konditionieren Tieren und von Aspartat-Aminotransferase (AST), gamma-Glutamyltransferase (GGT) und Glutamat Dehydrogenase (GLDH) in der HC und HC/EO Gruppe erhöht waren. Monensin konnte die Konzentration von BHB im Blut senken, obwohl die NEFA Freisetzung unverändert war. Es führte zu einer geringeren Konzentration von Blutmetaboliten, die auf eine verminderte Hepatozytenintegrität hinweisen könnten. Die Immunparameter zeigten eine deutliche Beeinflussung durch die Abkalbung, wie es besonders an der Produktion von reaktiven Sauerstoffspezies (ROS) in den neutrophilen Granulozyten und den BVDV Antikörpertitern sichtbar wurde. Die Antikörperreaktion zeigte sich in der Monensin Gruppe besonders hoch in Vergleich zu der ätherischen Öle Gruppe. Milchkühe, die vor der Abkalbung eine hohe Körperkondition aufweisen, scheinen von einem Monensin-freisetzenden Bolus 3 Wochen vor der Abkalbung zu profitieren, da eine erhöhte Bereitstellung von ruminalem Propionat für die hepatische Glukoneogenese die Energieverfügbarkeit der Kuh zu verbessern scheint und so vermutlich einen antiketogene Wirkung ausübt. Des Weiteren konnte so die Futtereffizienz in der Frühlaktation gesteigert werden. Außerdem lassen die Ergebnisse darauf schließen, dass Monensin direkte oder indirekte Effekte auf die Leber und das Immunsystem ausübt, welche noch weiterer Abklärung bedürfen. Für die supplementierte Dosis des Gemisches von ätherischen Ölen konnte kein Einfluss auf die ruminale Propionatbildung, den Energiehaushalt, die Leistung und die Gesundheit der Milchkühe nachgewiesen werden. Andere Komponenten der ätherischen Öle, andere Gemische und andere Dosen könnten möglicherweise bessere Ergebnisse erzielen. ; Genetic and management progress in modern dairy farming allow continuing increasing milk performance of herds whereas metabolism of individual cows often lags behind. The decreasing feed intake at calving together with growth of the fetus and the initiated lactation leads to a negative energy balance of the cow. It is not surprising that the highest incidence of production diseases can be found in early lactation. Therefore, ruminant nutrition has concentrated for a long time on measures to increase and improve feed intake, energy status, metabolism and health in these critical weeks around calving. One approach is the modulation of fermentation processes in the rumen to increase efficiency to convert feed energy. The ionophore antimicrobial drug monensin was successfully applied for this intention as it leads to a shift of the ruminal microflora towards Gram-negative bacteria increasing propionate and decreasing methane production. Propionate is the main precursor of hepatic gluconeogenesis and may therefore improve glucose availability at calving and so antagonize the postpartal energy deficit. After the ban on antibiotics as feed additives in the European Union, the research in natural alternatives to ionophores was greatly enhanced while essential oils caught great interest. These secondary metabolites obtained from plant material also modulate the rumen microflora although changes in short-chain fatty acid profile are not consistent but dependent on used essential oils component and dose. Recently, monensin was relaunched in the European Union as a ruminal controlled-release capsule (CRC) indicated for high condition dairy cows administered just before calving. However, in times of public attention for possible antibiotic residues in milk and meat and the development of bacterial antibiotic resistances, the quest for alternatives to monensin still proceeds. The blood metabolites non-esterified fatty acids (NEFA) and beta-hydroxybutyrate (BHB) that are high during negative energy balance were attributed an etiological involvement in an impaired immune cell function at calving. This raised the question if monensin and essential oils are able to influence immune function, either indirectly via an improved energy status or even directly, and so to contribute to an improved health status in early lactation. Therefore, a study was conducted with 60 multiparous German Holstein cows (parity 2.3 ± 1.4 (SD)) based on an animal model to investigate subclinical ketosis. They were allocated 6 weeks before calving according to their body condition score (BCS) to high and low condition group (LC, n = 14) while an overfeeding in the dry period and an decelerated energy supple in the high condition group in early lactation was intended to provoke a negative energy balance with subsequent body fat mobilization and ketogenesis. High condition cows formed a control group (HC, n = 13), received a monensin CRC 3 weeks before calving (HC/MO, n = 14) or a blend of essential oils from day -21 until day +56 relative to calving (HC/EO, n = 15). Feedstuff samples and performance parameters together with samples of blood, rumen fluid and milk as well as liver biopsies were taken over the trial to assess performance, energy status, ruminal fermentation pattern, biochemical and hematological parameters, Bovine Viral Diarrhea virus (BVDV) antibody titer, leukocyte subsets and function. Results imply that the purposes of the animal model were successfully achieved as all high condition cows further increased their body condition until calving and showed a massive loss of condition in early lactation as seen in BCS and also serum NEFA concentration. The prevalence of either subclinical or clinical ketosis (BHB > 1.2 mmol/L) was 36% higher in HC than in LC group. Ruminal fermentation pattern showed an increased propionate production in HC/MO but not in HC/EO cows which was not accompanied by a higher serum glucose concentration in both groups. Concerning performance, dry matter intake (DMI) and milk yield were not different after calving whereas monensin increased feed efficiency (DMI/energy-corrected milk). Biochemical parameters give evidence for an impaired liver function and integrity as displayed in increased bilirubin concentrations in all high condition cows and increased levels of aspartate-aminotransferase (AST), gamma-glutamyltransferase (GGT) or glutamine dehydrogenase (GLDH) after calving in HC and HC/EO group. Monensin reduced serum BHB concentration although NEFA mobilization was unaltered and led to a reduced concentration of blood metabolites that may indicate in impaired hepatocyte integrity. Immune parameters were greatly influenced by the event of calving as seen in short-term effects on parameters like reactive oxygen species (ROS) production in polymorphonuclear cells and the BVDV antibody titer. From the immune parameters investigated, the BVDV antibody response was more pronounced in HC/MO compared to HC/EO. Dairy cows with a high condition around calving may profit from a monensin CRC administered 3 weeks before calving, as the energy status was improved likely via an increased supply of ruminal propionate to hepatic gluconeogenesis exerting an antiketogenic effect. Furthermore, the feed efficiency was increased in early lactation. Results suggest direct or indirect monensin effects on the liver and the immune system while nature of these effects needs to be clarified further. The supplemented dose of a blend of essential oils showed no effect on ruminal propionate production, energy status, performance and health of transition dairy cows under the current conditions whereas other solitary components and combinations or doses may achieve better results.

CONTINUIRTER ATLAS PORTATILIS GERMANICUS ODER COMPENDIEUSE VORSTELLUNG TEUTSCHLANDES Continuirter Atlas portatilis germanicus Oder Compendieuse Vorstellung Teutschlandes ( - ) Einband ( - ) [Verzeichnis]: ( - ) Titelseite ([1] [A]) Geneigter Leser! ([3] [A 2]) Erklärung der gebrauchten Geographischen Zeichen. ([8] A 4) [Karte]: Extract einer General-Post Charte von allen Postrouten durch gantz Teutschland und dessen gewöhnliche X. Creiße in benachbarte Länder. ( - ) Das I. Capitel. Von Teutschland überhaupt / so auf der Charte Num. I. zu sehen. (9 A 5) Und wenn man solche Flüsse nur obenhin zusammen nehmen will / wird sich finden / daß sich deren groß und klein / so aber doch alle namhaft sind / ergiessen / (11) I. Von einem Kayser (14) II. Von IX. Chur-Fürsten (14) A) Die Geistlichen. B) Die Weltlichen. (17 [15] B) III. Von XXIV. geistlichen Fürsten / welche sind (17 [15] B) IV. Von XXIV. weltlichen annoch florirenden hochfürstlichen Häusern / welche sind: (17 B 2) V. Von XXIV. Prälaten / so zwar keine Fürsten / insgesamt aber doch auch unmittelbare Reichsstände / und den Namen nach sind (18 B 2) VI. Von XIII. Aebtissinen / so nicht minderfreye Reichs-Stände / und nahmentlich sind (19 B 3) VII. Von LIX. hohen Reichs-Gräflichen und Freyherrlichen Häusern / als XVII. Wetterauischen / so da sind / (19 B 3) VIII. Von LX. freyen Reichs-Städten / welche insgesamt gleichsam so viel kleine Republiquen vorstellen / und sind (22 B 4) A) Auf der Rheinischen Banck. (22 B 4) B) Auf der Schwäbischen Banck. (22 B 4) IX. Von einer zahlreichen freyen Reichs-Ritterschaft. (23 B 5) Hierbey aber werden gesamte Lande und mithin also das gantze Teutschland in X. Creysse getheilet /nemlich (24 B 5) [Karte]: Chur Sächsischer Post-Charten Extract mit allen Chur Sächsischen und vielen daran gräntzenden Post-Stationen. ( - ) [Abb.]: Leipzig. ( - ) Das II. Capitel. Von den Posten. (25) Das III. Capitel. Von den Distanzen der Oerter in Teutschland. (28) [Tabelle]: Meilen-Zeiger. Meilen. Entlegenheit der vornehmsten Europaeischen Residentz und Haupt Städte wie weit sie nach Teutschen Meilen von einander entfernet. ( - ) [Tabelle]: Tabula. (31 C) [Karte]: Teutschlands Oesterreichischer Creiss samt denen dazu gehörigen Provinzen. ( - ) Das IV. Capitel. Von dem Oesterreichischen Creiße. So auf dem Chärtgen Num. 4 zu sehen (33 C 2) Seiner gewöhnlichen Eintheilung nach / gehören zu demselben / (33 C 2) I. Von dem Ertz-Hertzogthume Oesterreich, so auf der Charte Num. 4 zu sehen. (34 C 2) Beyde Theile haben wiederum 4 besondere Viertel nemlich (35 C 3) Ober-Oesterreich: Nieder-Oesterreich: (35 C 3) Es gehören ab denn insonderheit (35 C 3) 1) Zu dem Traun-Viertel in Ober-Oesterreich (35 C 3) 2) Zu dem Hauß-Viertel / (35 C 3) 3) Zu dem Mühl-Viertel 4) Zu dem Schwarzen Viertel / 5) Zu dem Viertel über dem Manharts-Berge in dem Nieder-Oesterreich 3) [6] Zu dem Viertel unter dem Manharts-Berge (36 C 3) 3) [7] Zu dem Viertel unter dem Wiener-Wald. (36 C 3) 4) [8] Zu dem Viertel über dem Wiener-Walde. (37 C 4) II. Von dem Hertzogth. Steyermarck. (37 C 4) 1) Ober-Steyermarck (38 C 4) 2) Nieder-Steyer begreist (39 C 5) III. Von dem Hertzogthume Kärnthen. (39 C 5) In Ober-Kärnthen sind merckwürdig. (39 C 5) In Nieder-Kärnthen hingegen (40 C 5) III. [IV.] Von dem Hertzogthume Crain. (40 C 5) Die fürnehmsten Oerter sind in Crain insonderheit: (41) 1) Laubach 2) In der Windischen Marck. 3) In der gefürsteten Grafschaft Görz. (41) 4) In der gefürsteten Grafschaft Gradisca (41) V. Von der gefürsteten Grafschaft Tyrol, so auf dem Special-Chaertgen zu Num. 5. zu sehen. (42) 1) Tyrol an und vor sich selbst (43) 2) In dem Bischofsthume Brixen (43) Das V. Capitel. Von dem Bayerischen Kreyse. So auf dem Chärtgen Num. 6 zu sehen. (44) Das Land ist gut und fruchtbar / die Religion Römisch Catholisch / und die Eintheilung des Creises diese / daß darinnen zu betrachten fallen (44) [Karte]: Gefürstete Graffschafft Tyrol im Oesterreichischen Greiße Teutschlandes mit ihren Gräntzen ( - ) I. Von dem Hertzogthume Bayern. (45) 1) Die Münchische Regierung begreisst diese Städte: 2)Die Burghausische hat 3) Die Landshutische Regierung enthält 4) Die Straubingische aber (46) [Karte]: Teutschlandes Bayerischer Creiss samt dazu gehörigen Provintzen. ( - ) II. Von der Ober-Pfaltz. III. Von der Land-Grafschaft Leuchtenberg. (47 D) IV. Von dem Hertzogthume Neuburg. V. Von dem Fürstenthume Sultzbach. (48 D) VI. Von der gefürsteten Grafschaft Sternstein. (48 D) VII. Von dem Ertz-Bißthum Saltzburg. (49 D 2) VIII. Von dem Bisthume Freysingen. (49 D 2) IX. Von dem Bisthume Regenspurg. X. Von dem Bisthume Passau. (50 D 2) [Karte]: Teutschlandes Schwäbischer Creiss. Samt dazugehörigen Provintzen. ( - ) XI. Von der Probstey Berchtolsgaden. (51 D 3) Das VI. Capitel. Von dem Schwäbischen Creise. So auf der Charte Num. 7. zu sehen. (51 D 3) I. Das Hertzogthum Würtenberg. Wozu in specie die Charte Num. 8 gehöret. (52 D 3) [Karte]: Hertzogthum Würtenberg im Schwäbischen Creis Teutzschlandes mit angräntzenden Gegenden. ( - ) II. Die Marck-Grafschaft Baden. (55 D 5) III. Die Lande der Fürsten von Hohenzollern. IV. Das Fürstenthum Oettingen. (56 D 5) V. Die Lande der Fürsten und Grafen von Fürstenberg (56 D 5) VI. Die Vörder-Oesterreichischen Lande. (57) Die Marck-Grafschaft Burgau / Die Grafschaft Bregentz / Die Grafschaft Montfort / Die Grafschaft Feldkirch / Die Stadt Costnitz / Die Land-Grafschaft Nellenburg (57) Die Grafschaft Hohenberg / Herrschaft Hohenfels mit ihren Oertern. (58) VII. Die Herrschaft Mindelheim. (58) II. [VIII.] Die Lande der Reichs-Grafen. (58) I. Der Garfen von Oettingen / II. Der Grafen von Fürstenberg / III. Der Grafen von Pappenheim / (58) IV. Der Grafen von Rechberg / V. Der Grafen von Sintzendorf / VI. Der Grafen von Fugger / VII. Der Freyherrn von Friedberg / VIII. Der Grafen von Königseck / (59) IX. Der Grafen von Montfort / (59) X. Der Truchsesse von Waldburg / XI. Der Grafen von Hohen-Ems / XII. Der Grafen von Sultz / XIII. Der Grafen von Geroldseck / (60) XIV. Der Grafen von Eberstein. (60) XV. Der Grafen von Helfenstein / XVI. Der Grafen von Grafeneck / XVII. Der Grafen von Limburg / (61) III. [IX.] Die Reichs-Städte / (61) 1) Ulm 2) Augspurg 3) Memmingen 4) Kempten 5) Lindau (61) 6) Uberling 7) Rotvveil 8) Heilbrunn 9) Elslingen 10) Nördlingen 11) Dünckelspiel 12) Schwäbisch - Hall 13) Schwäbisch - Gmünd 24) [14)] Reutlingen 15) Wimpfen 17) [16)] Bopfingen 18) [17)] Aalen 19) [18)] Giengen 20) [19)] Offenburg 21) [20)] Gengenbach 22) [21)] Zell am Hammersbach 23) [22)] Bieberach 24) [23)] Buchau 25) [24)] Pfullendorf 26) [25)] Rauensburg 27) [26)] Buchorn 28) [27)] Kaufbeuern (62) 29) [28)] Leutkirchen 30) [29)] Isny 31) [30)] Wangen (63 E) Was aber denn die Geistlichen Stifter anbetrift / finden sich in diesem Creise: (63 E) I. Zwey Bisthümer nehmlich II. Zwey gefürstete Praelaturen nehmlich: (63 E) III. Achtzehen ungefürstete Praelaturen / deren Aebte aber doch auch insgesamt Reichs-Stände sind / als: (64 E) I. Die Abtey zu Marchthal / II. Die Abtey Salmansweiler / III. Die Abtey Ochsenhausen / IV. Die Abtey Weingarten / V. Die Abtey Irsingen / VI. Die Abtey Ursperg / VII. Die Abtey zu Ottenbeuren / VIII. Die Abtey zu Müncheroden / VIII. [IX.] Die Abtey zu Schussenrid / X. Die Abtey Petershausen XI. Die Abtey Weissenau / XII. Die Abtey Wettenhausen (64 E) XIII. Die Abtey Elchingen / XIV. Die Abtey Gengenbach XV. Die Abtey Roggenburg / XVI. Die Abtey zu S. Georgii XVII. Die Abtey Zweyfalten / XVIII. Die Abtey S. Uldarici (65 E 2) IV. Sechs ungefürstete Weibliche Praelaturen / derer Aebtißinnen aber auch nicht weniger unmittelbare Reichs-Stände sind / als: (65 E 2) I. Die Abtey Guttenzell / II. Die Abtey zu Buchau III. Die Abtey Hegenbach / IV. Die Abtey Baind / V. Die Abtey zu Lindau VI. Die Abtey Roten-Münster (65 E 2) Das VII. Capitel. Von dem Fränckischen Creise / so auf der Charte Num. 9. zu sehen. (66 E 2) [Karte]: Teutschlandes Fraenckischer Creis. Samt dazugehörigen Provintzen. ( - ) Nach dem Unterschiede der Regenten / sind die Länder theils Geistliche Stifter / als (67 E 3) II. [I.] Von dem Bißthume Bamberg. (68 E 3) III. [II.] Von dem Bißthume Würtzburg. So auf dem Special-Cärtgen Num. 10. zu sehen. (68 E 3) [Karte]: Bischthum Würtzburg im Fränckischen Creisse mit seinen Gräntzen. ( - ) III. Von dem Bißthume Aichstädt. (70 E 7 [E 4]) IV. Von dem Hoch- und Teutsch Meisterthume. (70 E 7 [E 4]) V. Von dem Marggrafthum Bayreuth. (71 D 5 [E 5]) VI. Von dem Marggrafthum Anspach. (71 D 5 [E 5]) VII. Von dem Fürstenthume Coburg. (72 D 5 [E 5]) VIII. Von der Gefürsteten Grafschaft Henneberg. (72 D 5 [E 5]) 1) Dem Hertzoge zu Sachsen-Meinungen / 2) Dem Chur-Hause Sachsen / 3) Dem Hertzoge zu Sachsen Weymar / 4) Dem Hertzog zu Sachsen-Eisenach / 5) Dem Hertzoge zu Sachsen-Gotha / 6) Dem Land-Grafen zu Hessen-Cassel / (73) IX. Von den freyen Reichs-Grafschaften. (74) 1) Das Fürstenthum Schwartzenberg / 2) Die Grafschaft Wertheim / 3) Die Grafschaft Löwenstein / 4) Die Grafschaft Castell / 5) Die Grafschaft Hohen-Lohe / (74) 6) Die Grafschaft Erpach / (74) 7) Die Grafschaft Reineck / 8) Die Grafschaft Dernbach / 9) Die Herrschaft der Grafen Limburg / 10) Die Grafschaft Reigelsberg (75) IX. [X.] Von den freyen Reichs-Städten. (75) 1) Nürnberg (75) 2) Franckfurth am Mayn (75) 3) Schweinfurth 4) Rotenburg an der Tauber 5) Winsheim 6) Weissenburg (76) Das VIII. Capitel. Von dem Ober-Rheinischen Creise / welcher auf der Charte Num. 11. und 12. zu sehen. (76) [Karte]: Des Ober-Rheinischen Creißes in Teutschland Nördlicher Theil mit Seinen abgetheilten Provintzen. ( - ) Die Eintheilung geschiehet am füglichsten / nach den Herren so ihn besitzen / und also in das / so davon hat (77) I. Von dem / was der Kayser / oder das Haus Oesterreich in diesem Creise hat. (78) II. Von dem / was Frankreich von diesem Creise abgezwacket. (79 F) 1) Der Sundgau / (79 F) 2) Die Land-Grafschaft Elsaß / (79 F) Ober-Elsaß / (79 F) Nieder-Elsaß / (80 F) III. Von dem / was dem Hertzoge von Lothringen gehöret. (80 F) IV. Von dem / was dem Hertzoge von Würtenberg zustehet. (81 F 2) V. Von dem / was die Pfaltz-Grafen am Rhein haben. (81 F 2) 1) Die Pfaltz-Grafen zu Zweybrück / (81 F 2) 2) Die Pfaltz-Grafen von Birckenfeld / 3) Der Chur-Fürst zu Pfaltz (82 F 2) VI. Von dem / was den Land-Grafen von Hessen zukommt. (82 F 2) 1) Dem Land-Grafen zu Hessen Cassel (83 F 3) a) in Nieder-Hessen b) in Ober-Hessen c) Das Fürstenthum Hirschfeld / d) Die Grafschafft Schaumburg / e) Die Aemter Vchi und Freudenberg (83 F 3) f) Schmalcalden (84 F 3) 2) Dem Land-Grafen zu Hessen-Darmstadt (84 F 3) a) in Ober-Hessen b) in Itter / c) in Nidda / d) in der Ober-Grafschafft Catzenellenbogen (84 F 3) 3) Dem Land-Grafen zu Hessen-Rheinfels (84 F 3) a) die Nieder-Grafschafft Catzenellnbogen / b) in Nieder-Hessen (84 F 3) [Karte]: Des Ober Rheinischen Creisses Südtlicher theil mit der Franche Comte und den ganzen Hertzogthum Lotharingen. ( - ) 4) Dem Land-Grafen zu Hessen-Homburg / 5) Dem Chur-Fürsten zu Mayntz / (85 F 4) VII. Von dem / was die Fürsten und Grafen von Nassau besitzen. (85 F 4) VIII. Von dem / was die Grafen von Hanau haben. (85 F 4) 1) Die Grafschafft Hanau in der Wetterau / (85 F 4) 2) Die Grafschafft Lichtenberg im Unter-Elsaß / 3) Die Grafschafft Bitsch in Westerreich / 4) Die Herrschafft Ochsenstein (86 F 4) IX. Von dem / was dem Fürsten von Salm und übrigen Wild- und Rheingrafen zuständig. (86 F 4) 1) Die Grafschafft Salm 2) Die Herrschafften Ogiville, Neufuille, Armans und Dimeringen. 3) Die Herrschafft Finstringen (86 F 4) 4) Die Grafschafft Rhein-Grafenstein / (86 F 4) X. Von dem / was andere Reichs-Grafen hier besitzen. (87 F 5) Die Grafschafft Westerburg Die Grafschafft Leiningen / Die Grafschafft Crichingen und Puttingen / Die Herrschafft Reipolts-Kirch Die Grafschafft Obernstein Die Grafschafft Falckenstein im Elsaß / (87 F 5) Die Grafschafft Solms Die Grafschafft Hatzfeld Die Grafschafft Witgenstein Die Grafschafft Nieder-Isenburg / Die Grafschafft Ober-Isenburg aber mit der Grafschafft Budingen / Die Grafschafft Waldeck / (88 F 5) Die Grafschafft Cronberg / (88 F 5) Die Grafschafft Gödern (89) XI. Von den Reichs-Städten dieses Creises. (89) XII. Von dem / was den Geistl. Ständen zuständig. (89) Der Ertz-Bischof von Bisanz. (89) Der Bischof zu Worms / Der Bischof zu Speyer / Der Bischof zu Straßburg / Der Bischof zu Basel / Der Heer-Meister des Johanniter- und Maltheser-Ordens / Der gefürstete Abt zu Fulda / Der gefürstete Abt zu Murbach und zu S. Luders in Ober-Elsaß / Der Abt zu Münster in Gregorien-Thal / (90) Die Aebtissin zu Andlau / Die Wetterau / Der Westerwald Das Westerreich Das Hundsrück (91) Das IX. Capitel. Von dem Nieder-Rheinischen Creise. So auf der Charte Num. 13. zu sehen. (92) [Karte]: Teutschlands Nieder Rheinischer Creiss mit seinen abgetheilten Provintzen. ( - ) Wegen der Eintheilung giebt es hier nicht viel Kopf-brechens / indem man nur darzu rechnet (93) I. Das Ertz-Stifft Mayntz. (93) a) In der Berg-Strasse zwischen Heidelberg und Darmstadt b) In der Pfaltz Gerresheim c) In Thüringen d) Das Eisfeld / (93) e) in Hessen / (93) II. Das Ertz-Stifft Trier. (94) III. Das Ertz-Stifft Cöln. (94) IV. Die Chur-Pfältzischen Lande. (95 G) Die 15. Aemter / darein es getheilet wird / sind folgende: (95 G) 1) Das Amt Heidelberg / 2) Das Amt Neustadt / (95 G) 3) Das Amt Lautern / 4) Das Amt Oppenheim 5) Das Amt Creutzenach / 6) Das Amt Bacharach / 7) Das Amt Stromberg / 8) Das Amt Simmern 9) Das Amt Kirchberg / 10) Das Amt Germersheim / 11) Das Amt Altzey 12) Das Amt Mosbach / 13) Das Amt Bretten / 14) Das Amt Boxberg / 15) Das Amt Utzberg / (96 G) V. Die Grafschafften. (96 G) [Karte]: Des Burgundischen Creisses Nördlicher Theil oder Vereinigte Niederlande. ( - ) Die Grafschafft Schleida / Die Grafschafft Manderscheid / Die Grafschafft Reiferscheid / Die Grafschafft Virneburg / Das Fürstenthum Arnberg / (97 G 2) Das X. Capitel. Von dem Burgundischen Creise. So aus der Charten Num. 11. 14. und 15. zusehen. (97 G 2) Sectio I. Von der Grafschafft Hochburgund. Oder wie sie insgeheim genannt wird, der Franche Comté, so mit auf der Charte Num. 11. zu stehen. (99 G 3) I. Von der Baillage de Dole, oder der mittlern Voigtey. (100 G 3) II. Von der Baillage d'Amont oder der obern Voigtey. III. Von der Baillage d'Aual, oder der untern Voigtey. (101 G 4) Sectio II. Von denen Oesterreichischen Nieder-Landen. So auf der Charte Num. 14. zu sehen. (102 G 4) Die Provincien desselben insonderheit sind (102 G 4) [Karte]: Des Burgundischen Creisses Südtlicher theil oder Oesterreichische Niederlande. ( - ) I. Von der Grafschafft Artois. (103 G 5) II. Von der Grafschafft Flandern. (104 G 5) 1. Der Römische Kayser / dem gehöret das Oesterreichische Flandern mit Gent (104 G 5) 2. Der König in Frankreich / so da das Französische Flandern und darinnen hat Ryssel oder Lille (104 G 5) 3. Die Herren General-Staaten der vereinigten Niederlande / (105) III. Von der Grafschafft Hennegau. (105) Oesterreich hat Mons oder Bergen (105) Frankreich dargegen hat / (105) IV. Von der Grafschafft Namur. (106) V. Von dem Hertzogthume Luxemburg oder Lützelburg. (106) Der Kayser Luxemburg (106) Der König in Frankreich Montmedy (106) Die Erben der Oranischen Verlassenschaft / Die Marck-Grafen von Baden (107) VI. Von dem Hertzogthume Limburg. (107) VII. Von dem Hertzogthume Geldern. (107) Der Kayser / Rüremond Der König in Preussen / Geldern Die Holländer / Venlo (108) VIII. Von dem Hertzogthum Brabant. (108) Dem Römischen Kayser / Brüssel Denen vereinigten Nieder-Ländern / Bergen op. Zoom (108) Denen Oranischen Erben / Breda (109) IX. Von der Marck-Grafschafft Antwerpen. X. Von der Herrschaft Mecheln. (109) Sectio III. Von den vereinigten Niederlanden. So auf der Carte Num. 15. zu sehen. (109) . und heissen die Provincien insonderheit (111 H) I. Von der Grafschafft Holland (111 H) Nord-Holland hat Amsterdam (111 H) Süd-Holland hat Roterdam (112 H) II. Von der Grafschafft Seeland oder Zeeland. (113 H 2) 1) Walchern, 2) Sud-Beveland, 3) Duveland, 5) Schovven, 6) Tolen, (113 H 2) III. Von der Provinz Vtrecht. (113 H 2) IV. Von dem holländischen Unter-Geldern. (114 H 2) 1) In die Betau, so an der Maas lieget/ 2) In die Velau, so an der Süder-See lieget / 3) In die Grafschafft Zütphen, so an Teutschland lieget / (114 H 2) V. Von der Herrschaft Ober-Yssel. (115 H 3) 1) Salland in der Mitten / wo Deuenter 2) Tvvente unten / wo Ootmersum, 3) Drente oben / wo Coeuorden (115 H 3) VI. Von der Herrschaft Groeningen. (115 H 3) Zum Gröningischen gehöret / (115 H 3) Zu dem Ommeland wird gerechnet (116 H 3) VII. Von der Grafschafft West-Friesland. (116 H 3) 1) Ostergau / darinnen Lewarden 2) Westergau / wo Franecker 3) Sevenvolden worinnen Knynder (116 H 3) [Karte]: Teutschlandes Westphaelischer Creiss samt dazu gehörigen Provintzien. ( - ) Das XI. Capitel. Von dem Westphälischen Creise. So auf der Charte Num. 16. zu sehen. (117 H 4) Wegen der Eintheilung gehet es in diesem Creise / wie im andern / daß Geistliche und Weltliche Herrschafften allda zu regieren haben / deren Länder also betrachtet werden können: (118 H 4) I. Von dem Bischoffthum Münster. (119 H 5) II. Von dem Bischoffthum Lüttich. (119 H 5) III. Von dem Bischoffthum Oßnabrück. IV. Von dem Bischoffthum Paderborn. (120 H 5) V. Von den Abteyen. (121) VI. Von dem Hertzogthume Westphalen. (121) VII. Von dem Hertzogthum Cleve und dem Fürstenthum Moers. VIII. Von dem Hertzogthume Jülich. (122) IX. Von dem Hertzogthum Bergen. X. Von dem Fürstenthum Ost-Frießland. (123) IX. [XI.] Von dem Theile des Fürstenthums Nassau. XII. Von dem Fürstenthum Minden. (124) XIII. Von dem Fürstenthum Verden. (124) XIII. [XIV.] Von den Grafschafften Oldenburg und Delmenhorst. (125) XV. Von denen anderen Grafschafften dieses Creises. (125) 1) Die Grafschafft Marck / zwischen Münster und Westphalen / (125) 2) Die Grafschafft Ravensberg / 3) Die Grafschafft Lippe / 4) Die Grafschafft Schaumburg an der Weser bey Pyrmont 5) Die Grafschafft Spiegelberg / (126) 6) Die Grafschafft Pyrmont / (126) 7) Die Grafschafft Rietberg / 8) Die Grafschafft Sternberg / 9) Die Grafschafft Hoya an der Weser 10) Die Grafschafft Diephold 11) Die Grafschafft Bentheim / 12) Die Grafschafft Steinfort im Münsterischen / 13) Die Grafschafft Tecklenburg / 14) Die Grafschafft Lingen zwischen Münster und Osnabrück / (127 I) 15) Die Grafschafft Reckheim / 16) Die Grafschafft Dehlen / 17) Die Grafen von Gronsfeld / 18) Die Grafen von Styrum / 19) Die Grafschafft Sain bey Coblentz / 20) Die Grafschafft Wied am Rhein über Coblentz / (128 I) XVI. Von den Reichs-Städten. (128 I) [Karte]: Teutschlandes Niedersaechsischer Creis samt dazu gehörigen Provintzen. ( - ) Das XII. Capitel. Von dem Nieder-Sächsischen Creise. So auf der Charte Num. 17. zu sehen. (129 I 2) Die Länder / so hieher gehören / sind folgende: (129 I 2) I. Von dem Hertzogthum Braunschweig, so insonderheit auf dem Chärtgen Num. 18. zusehen. (130 I 2) [Karte]: Das Hertzogthum Braunschweig mit seinen abgetheilten Fürstenthümern dem Stiffte Hildesheim und andern angräntzenden Provintzen. ( - ) [Karte]: Hertzogthum Lüneburg im Nieder-Sächsische Creisse Teutzschlandes mit seinen abgetheilten Aemtern und Probsteyen. ( - ) II. Von dem Hertzogthum Lüneburg. So insonderheit auf dem Chärtgen Num. 19. zu sehen. (131 I 3) III. Von dem Fürstenthum Blanckenburg. (132 I 3) VI. [IV.] Von dem Fürstenthum Calenberg / oder Hanover. (132 I 3) [Karte]: Das Hertzogthum Magdeburg mit seinen abgetheilten Provintzen. ( - ) V. Von dem Fürstenthum Grubenhagen. (133 I 4) VI. Von dem Hertzogthum Magdeburg. So insonderheit auf dem Chärtgen Num. 20. zu sehen. (133 I 4) VII. Von dem Hertzogthum Mecklenburg. So insonderheit auf dem Chärtgen Num. 21. zu sehen. (134 I 4) [Karte]: Das Hertzogthum Mecklenburg im Nieder Sächsischen Creiße Teutschlandes mit seinen abgetheilten Provintzen. ( - ) I. Der König von Schweden. (135 I 5) II. Das Hertzogthum Mecklenburg Schwerin. (135 I 5) a) Das Hertzogthum Mecklenburg / b) Das Fürstenthum Wenden / Das Fürstenthum / sonst Bischoffthum Schwerin / (135 I 5) Die Grafschafft Schwerin / (135 I 5) Die Herrschafft Rostock / Die Herrschafft Stargard Das Dom-Stifft in der Stadt Ratzeburg, (136 I 5) VIII. Von dem Hertzogthum Bremen. So insonderheit auf dem Chärtgen Num 22. zu sehen. (136 I 5) [Karte]: Des Hertzogthum Bremen nebst dem Stifft oder Fürstenthum Verden im Nieder Sächsischen Creiss. ( - ) IX. Von dem Fürstenthum Halberstadt. (137) X. Von dem Hertzogthum Holstein. So insonderheit auf dem Chärtgen Num 23. zu sehen. (137) Man kan jeder Herrschaft zugehörige Oerter in jeder provintz besonders anmercken / welche denn diese sind: (138) A. Von Holstein insonderheit. (138) [Karte]: Hertzogthum Holstein im Nieder Sächsischen Creisse mit seinen abgetheilten Provintzien. ( - ) B. Von dem Hertzogthume Wagrien. C. Von dem Hertzogthume Stormarn. (139) D. Von dem Hertzogthume Dithmarsen. (139) XI. Von dem Hertzogthum Sachsen-Lauenburg. (140) XII. Von dem Bischoffthume Hildesheim. (140) XIII. Von dem Bischoffthum Lübeck / oder Eutin. XIV. Von der Grafschafft Werningeroda. (141) XV. Von denen Reichs-Städten. (142) 1) Lübeck 2) Hamburg 3) Bremen 4) Goslar 5) Mühlhausen 6) Northausen (142) Das XIII. Capitel Von dem Ober-Sächsischen Creise. So auf den beyden Charten Num 24. und 25. zu sehen. (142) [Karte]: Des Ober-Sächsischen Creißes Nördlicher Theil mit seinen abgetheilten Provintzen. ( - ) Seine Eintheilung nach begreiffet solcher Creiß / (144 K) I. Von dem Churfürstenthum und Hertzogthum Sachsen. (144 K) [Karte]: Des Ober Saechsischen Creises Südlicher theil mit abgetheilten Provintzen. ( - ) [Abb.]: Alt Dresden ( - ) 1. Das Amt Annaburg 2. Das Amt Beltzig 3. Das Amt Gräfen-Hayngen 4. Das Amt Liebenwerde 5. Das Amt Pretzsch 6. Das Amt Schlieben 7. Das Amt Schweinitz 8. Das Amt Seyda 9. Das Creiß-Amt Wittenberg 10. Das Amt Bitterfeld (145 K 2) (a.) Das Burggrafthum Magdeburg, (145 K 2) (b.) Die Grafschafft Barby, (c) Die Herrschafft Baruth, (146 K 2) II. Von dem Marggrafthum Meissen. (146 K 2) A. Von dem Meißnischen Creiß. (147 K 3) 1. Das Ober Amt Dreßden 2. Das Amt Dippoldiswalda 3. Das Amt Grossen-Hayn 4. Das Amt Hohenstein 5. Das Amt Lausnitz 6. Das Amt Lohmen 7. Das Creiß-Amt Meissen 8. Das Meißnische Procuratur-Amt 9. Das Meißnische Schul-Amt 10. Die Probstey oder Stifft-Meissen. 11. Das Amt Moritzburg (147 K 3) 12. Das Amt Mühlberg 13. Das Amt Nossen 14. Das Amt Oschatz 15. Das Amt Pirna 16. Das Amt Radeberg 17. Das Amt Senftenberg 18. Das Amt Stolpen 19. Das Amt Torgau 20. Das Amt Zabelitz (148 K 3) B. Von dem Leipziger Creise. (148 K 3) 1. Das Amt Borna (148 K 3) 2. Das Amt Colditz 3. Das Amt Düben 4. Das Amt Eilenburg 5. Das Amt Grimma 6. Das Grimmische Schul-Amt / 7. Das Creiß-Amt Leipzig 8. Das Amt Leißnig 9. Das Amt Mutschen 10. Das Amt Rochlitz 11. Das Amt Wurtzen 12. Das Amt Pegau Das Amt Dölitzlsch (149 K 4) C. Von dem Ertz-Gebürgischen Creise. (150 K 4) 1. Das Amt Altenberg 2. Das Mühlen-Amt zu Anneberg 3. Das Amt Augustusburg 4. Das Amt Chemnitz 5. Das Amt Franckenberg 6. Das Amt Frauenstein 7. Das Amt Freyberg 8. Das Amt Grüllenberg 9. Das Amt Grünhayn 10. Das Amt Lauterstein 11. Das Creiß-Amt Schwartzenberg (150 K 4) 12. Das Amt Stollberg 13. Das Amt Wolckenstein 14. Das Amt Zwickau (151 K 5) D. Von dem Weissenfelsischen Gebiethe. (151 K 5) E. Von dem Stiffte Merseburg. So insonderheit auf dem Chärtgen Num. 26. zu sehen. (152 K 5) F. Von dem Stiffte Naumburg. So insonderheit auf dem Chärtgen Num. 26. mit zu sehen. (152 K 5) [Karte]: Die Stiffter Merseburg und Naumburg mit dem Unter Stiffte Zeitz. ( - ) G. Von dem Voigtlande. (153) a) Die Churfürstliche Sächsische Aemter. 1. Pausa 2. Plauen 3. Voigtsberg b) Der Marggräfische Bayreuthische Antheil (153) c) Der Hrn. Grafen von Reussen Landschafften / (153) 1) Die ältere Linie a) Aus Unter-Graitz / b) Aus Ober-Graitz / 2) Die jüngere Linie a) Aus Gera / b) Aus Schlaitz / c) Aus Lobenstein / (154) H. Von dem Osterlande. (154) [Karte]: Landgrafschafft Thüringen mit ihren abgetheilten Provintzen im Ober Sächsischen Creisse. ( - ) a) Der Churfürst von Sachsen / b) Der Hertzog zu Weymar / c) Der ehemalige Hertzog zu Eisenberg / d) Der Hertzog zu Saalfeld / e) Der Hertzog zu Gotha /das Fürstenthum Altenburg (155) III. Von der Land-Grafschafft Thüringen. So insonderheit auf der Charte Num. 27. zu sehen. (155) A. Den Chur-Mayntzischen Antheil. a) Erfurth b) Das Eichsfeld mit Dingelstadt c) Unter-Krainichfled. d) Das dritte Theil von Trefurth. (156) B. Den Chur-Sächsischen Antheil. (156) a) Das Amt Schul-Pforte (156) b) Das Creiß-Amt Tenstädt / c) Der dritte Theil von Trefurth. d) Die Balley Thüringen / e) Die Herrschafft Tautenburg (157) C. Den Sachsen-Weissenfelischen Antheil. a) Das Amt Eckhardsberg / b) Das Amt Freyburg c) Das Amt Langensaltza d) Das Amt Sangerhausen e) Das Amt Weisen-See (157) D. Das Hertzogthum Weymar. (157) E. Das Hertzogthum Eisenach. (158) F. Das Hertzogthum Gotha. So insonderheit auf dem Chärtgen Num 28. zu sehen. (158) [Karte]. Hertzog- und Fürstenthümer Gotha Coburg und Altenburg nebst andern angräntzenden Provintzien. ( - ) G. Das Hildburgshausische. H. Das Meinungische. J. Das Saalfeldische. (159 L) IV. Von dem Fürstenthum Querfurth. (160 L) [Karte]: Fürstenthum Anhalt im Ober Sächsischen Creisse Teutschlandes mit seinen Abtheilungen. ( - ) V. Von dem Fürstenthume Anhalt. So insonderheit auf dem Chärtgen Num. 29. zu sehen. (161 L 2) 1) Die Anhalt-Bärnburgische Linie / 2) Die Anhalt-Dessauische Linie / 3) Die Anhalt-Cöthische Linie 4) Die Anhalt-Zörbstische Linie (161 L 2) VI. Von der Abtey Quedlinburg. (162 L 2) VII. Von der Marck Brandenburg. So insonderheit auf dem Chärtgen Num. 24. und 25. zu sehen. (162 L 2) 1) In die alte Marck / (162 L 2) 2) In der Mittel-Marck / 3) In die Neue-Marck / 4) In der Prignitz / (163 L 3) 5) In der Ucker-Marck / (163 L 3) VIII. Von dem Hertzogthum Pommern. (164 L 3) I. Vor-Pommern (164 L 3) 1. Das Steinische Gebiethe / 2. Das Barthische Gebiethe / 3. Das Gützkowische Gebiethe / 4. Die Insul Usedom / 5. Die Insul Wollin / (164 L 3) 6. Die Insul Rügen / (164 L 3) 7. Ruden eine kleine Insul / (165 L 4) II. Hinter-Pommern. (165 L 4) 1. Das Hertzogthum Pommern / 2. Das Hertzogthum Camin / 3. Das Hertzogthum Cassuben / 4. Das Hertzogthum Wenden / 5. Die Herrschafft Lauenburg / 6. Die Herrschafft Bütow / 7. Die Herrschafft Draheim / (165 L 4) Das XIV. Capitel. Von denen uneingecreißten Ländern in Teutschland. (165 L 4) I. Von dem Königreich Böhmen insonderheit. So insonderheit auf dem Chärtgen Num. 30. zu sehen. (166 L 4) [Karte]: Das Königreich Böhmen mit seinen abgetheilten Creissen. ( - ) Es ist aber Böhmen von Alters her in XV. Creise eingetheilet gewesen / darzu sind noch III. neue kommen / daß wir also XVIII. Creise zu betrachten haben / deren Name / und in denselben sich befindliche Oerter sind (167 L 5) 1. Im Prager-Creiß 2. Im Rackonitzer-Creise / 3. Im Slauner-Creise / 4. Im Satzer / Creise / 5. Im Leutmeritzer-Creise / 6. Im Bunzler-Creise / 7. Im Königgräzer-Creise 8. Im Beraumer-Creise / 9. Im Pilßner-Creise / 10. Im Egerischen Creise / (167 L 5) 11. Im Elnbogner-Creiß / (167 L 5) 12. Im Chrudiner-Creise / 13. Im Czaslauer-Creise / 14. Im Bechnier-Creise / 15. Im Kaurzimer-Creise / 16. Im Moldauer-Creise / 17. Im Parchenser-Creise / (168 L 5) 18. In der Grafschafft Glatz / (168 L 5) [Karte]: Das Hertzogthum Schlesien mit seinen abgetheilten Fürstenthümern und Herrschafften. ( - ) II. Von dem Hertzogthum Schlesien. So insonderheit auf der Charte Num. 31. zu sehen. (169) A. In Ober-Schlesien. (170) 1) Das Fürstenthum Teschen / 2) Das Fürstenthum Troppau / 3) Das Fürstenthum Jägerndorff (170) 4) Das Fürstenthum Ratibot / (170) 5) Das Fürstenthum Oppeln / 6) Das Fürstenthum Neisse oder Grorkau / 7) Die Herrschafft Plessen / 8) Die Grafschafft Beuthen / (171) B. In Nieder-Schlesien. (171) 1) Das Fürstenthum Breßlau (171) 2) Das Fürstenthum schweidnitz / (171) 3) das Fürstenthum Jauer / 4) Das Fürstenthum Liegnitz 5) Das Fürstenthum Brieg / 6) Das Fürstenthum Wolau / 7) Das Fürstenthum Glogau / (172) 8) Das Fürstenthum Oels / (172) 9) Das Fürstenthum Münsterberg / 10) Das Fürstenthum Sagan / 11) Das Fürstenthum Wartenberg / 12) Die Herrschafft Wartenberg / 13) Die Herrschafft Militsch / 14) Die Herrschafft Trachenberg / 15) Die Herrschafft Carlath / (173) III. Von dem Marggrafthum Mähren. So insonderheit auf der Charte Num. 32. zu sehen. (173) Die Einwohner darinnen sind Römisch-Catholisch / und die Eintheilung bestehet in sechs Creise / welche sind (174) I. Iglauer-Creiß. (174) [Karte]. Das Marggraffthum Mähren mit seinen abgetheilten Creissen. ( - ) II. Der Znaymische Creiß. III. Der Brünnische Creiß. IV. Der Olmützer-Creiß. (175 M) V. Der Prerovische Creiß. VI. Der Hradische Creiß. (176 M) III. [IV.] Von dem Marggrafthume Leußnitz. So insonderheit auf der Carte Num. 33. zu sehen. (176 M) [Karte]: Das Marckgraffthum Ober und Nieder Lausitz mit seinen abgetheilten Creissen inliegenden Herrschafften Clöstern und Aemtern. ( - ) (A.) Die Ober-Lausnitz. (177 M 2) I. Den Budissiner-Haupt-Creiß / II. Den Görlitzer Haupt-Creiß / (177 M 2) III. Die so genandte Sechs-Städte nemlich: (177 M 2) Budissin oder Bautzen. Camentz. Görlitz. Lobau (177 M 2) Luban. Zittau. Closter Marienstern. Closter Marienthal, (178 M 2) V. [IV.] Neun Land-Städtgen (178 M 2) (B) Nieder-Lausnitz. (178 M 2) I. Fünf Creise / so da sind: (178 M 2) II. Vierzehn Herrschaften / mit ihren Städten. (179 M 3) 1) Closter oder Abtey Neu-Cella 2) Dobriluk 3) Friedland, 4) Forsta 5) Pfoerten 6) Sorau 7) Beuthel 8) Sonnevvalde 9) Thräna 10) Straupitz 11) Lieberosa 12) Lübbenau 13) Amtitz 14) Triebel (179 M 3) III. Folgende Lands-Städtlein / (179 M 3) IV. Dem Chur-Brandenburgischen Antheil / (180 M 3) Das XV. Capitel. Oder Anhang. Von den warmen Bädern und Gesund-Brunnen in Töplitz, Carls-Bad oder Eger. (180 M 3) [Karte]: Herrschafft Toeplitz im Leutmeritzer Creisse des Koenigreichs Böhmen. ( - ) I. Von dem warmen Bade in der Herrschafft Töplitz. So insonderheit auf dem Chärtgen Num 34. zu sehen. (181 M 4) [Karte]: Carlsbad mit dem Gantzen Ellenbogner Creisse - im Königreiche Böhmen. ( - ) II. Von dem Carls-Bade. (183 M 5) III. Von den Säuerling zu Schläta / bey Eger, oder dem so genannten Egerischen Sauer-Brunnen. So auf den Cärtgen Num. 36. zu sehen. (186) [Karte]: Egerischer Bezirck an Königreich Böhmen nebst den angräntzenden Ascher-Gebieth. ( - ) [Karte]: Hoch. Reichs Gräffische Reusische Lande mit angräntzenden Gegenden. ( - ) Ordnung Derer hierinnen befindlichen Capitel. (190) I. Register Derer in diesem Werckgen befindlichen Charten, (N) II. Register Derer Länder und Staaten, so in dieser Geographie beschrieben finden. (N) A (N) B (N) C, D (N 2) E (N 2) F, G (N 2) H (N 2) I - K (N 3) L (N 3) M (N 3) N (N 3) O - Q (N 4) R (N 4) S (N 4) T (N 4) U, V (N 5) W (N 5) Z (N 5) Register derer vornehmsten Post-Stationen in Teutschland, wie auch etlicher Neben-Orte wo die Strassen vorbey gehen. (N 5) A (N 5) B (N 5) C ( - ) D - F ( - ) G ( - ) H - J ( - ) K ( - ) L ( - ) M ( - ) N - P ( - ) R ( - ) S ( - ) T ( - ) U - W (O) Z (O) Register derer Post-Stationen auf der Chur-Saechsischen Post-Charte. (O) A - E (O) F (O) G - N (O 2) P (O 2) Q - Z (O 2) Register derer Neben-Orte, wo die Posten durchgehen. (O 2) Register zum Meilen-Zeiger der vornehmsten Europäischen Haupt-Städte, wie weit solche voneinander entlegen. (O 3) Register der vornehmsten Städte in Teutschland, sonderlich, wieweit solche von einander nach deren meisten (jedoch hierinnen auch sehr differirenden) Autoren Meynung gerechnet werden. (O 4) Register derer in Oesterreichischen Creys befindlichen Orte. (O 4) A - F (O 4) G (O 4) H - N (O 5) O (O 5) P - V (O 5) W (O 5) Y, Z ( - ) Register zur Grafschafft Tyrol. ( - ) A - I ( - ) J - R ( - ) S ( - ) T - Z ( - ) Register der in der Grafschafft Tyrol befindlichen Flüsse. ( - ) Register derer im Bayrischen Creise befindlichen Orte. ( - ) A - G ( - ) H ( - ) I - O ( - ) P ( - ) R - Z ( - ) Register zum Schwaebischen Kreys. (P) A - F (P) G - M (P) N - T (P 2) U - Z (P 2) Register zum Hertzogthum Würtenberg. (P 2) A, B (P 2) C - L (P 3) M (P 3) N - Z (P 3) Register der im Fraenckischen Creis befindlichen Orte. (P 4) A - D (P 4) E (P 4) F - I (P 4) K (P 4) L - O (P 5) P (P 5) R - T (P 5) U - Z ( - ) Register zum Bisthum Würtzburg. ( - ) A - C ( - ) D ( - ) E - L ( - ) M ( - ) N - R ( - ) S ( - ) T - Z ( - ) Register zum Ober-Rheinischen Creis Nordlicher Theil. ( - ) A ( - ) B ( - ) C - F ( - ) G ( - ) H - K ( - ) L ( - ) M - R (Q) S (Q) T - Z (Q) Register zum Ober-Rheinischen Creis. (Q 2) A - M (Q 2) N - Z (Q 2) Register zum Hertzogthum Lotharingen. (Q 2) A (Q 2) B (Q 2) C - R (Q 3) S - V (Q 3) Register zum Nieder-Rheinischen Creise. (Q 3) A - D (Q 3) E - N (Q 4) O - Z (Q 4) Register der vereinigten Niederlande. (Q 4) A (Q 4) B (Q 4) C - H (Q 5) I (Q 5) K - V (Q 5) W - Z ( - ) Register derer in denen Oesterreichischen Niederlanden befindlichen Orte. ( - ) A, B ( - ) C - H ( - ) I - P ( - ) Q - Y ( - ) Register zum Westphaelischen Creys. ( - ) A - C ( - ) D ( - ) E - K ( - ) L ( - ) M - O (R) P (R) Q - Z (R) Register derer im Nieder-Saechsischen Creise befindlichen Orte. (R) A (R) B - D (R 2) E (R 2) F - K (R 2) L (R 2) M - R (R 3) S - Z (R 3) Register zur Braunschweigischen Carte. (R 4) A - F (R 4) G - K (R 4) L (R 4) M - R (R 5) S (R 5) T - Z (R 5) Register zum Hertzogthum Lüneburg. (R 5) A (R 5) B (R 5) C - G ( - ) H ( - ) I - Q ( - ) R ( - ) S - Z ( - ) Register derer in Hertzogthum Magdeburg und Hall befindlichen Orte. ( - ) A ( - ) B - F ( - ) G ( - ) H - L ( - ) M ( - ) N - R ( - ) S ( - ) T - Z (S) Register zum Hertzogthum Mecklenburg. (S) A (S) B (S) C - F (S) G (S) H - N (S 2) O (S 2) P - V (S 2) W (S 2) Z (S 3) Register zum Hertzogthum Bremen. (S 3) A - E (S 3) F - N (S 3) O (S 3) R - Z (S 4) Register zum Hertzogthum Hollstein. (S 4) A (S 4) B (S 4) C - G (S 4) H (S 4) I - M (S 5) N (S 5) O - R (S 5) S (S 5) T - Z ( - ) Register zum Obersaechsischen Creys Südlichen Theils. ( - ) A ( - ) B ( - ) C - E ( - ) F ( - ) G, H ( - ) I, J ( - ) K - M ( - ) N ( - ) O - R ( - ) S ( - ) T - V ( - ) W ( - ) Z (T) Register derer in Obersaechsischen Creise nordl. Theils befindlichen Orte. (T) A, B (T) C (T) D - L (T) M (T) N - S (T 2) T (T 2) U - Z (T 2) Register zur Brandenburgischen Charte. (T 2) A, B (T 2) C (T 2) D - L (T 3) M (T 3) N - S (T 3) T (T 3) U - Z (T 4) Stifft Merseburg. (T 4) A - H (T 4) K (T 4) L - Z (T 4) Stifft Naumburg. (T 4) Stifft Zeitz. (T 5) Register zu Thüringen. (T 5) A - F (T 5) G (T 5) H - M ( - ) N ( - ) O - V ( - ) W, Z ( - ) Register derer in Fürstl. Saechs. Ernestin. Landen befindlichen Orte. ( - ) A, B ( - ) C ( - ) D - I ( - ) K ( - ) L - Q ( - ) R ( - ) S - W ( - ) Z (U) Register zum Fürstenthum Anhalt. (U) A - G (U) H - R (U) S -Z (U 2) Register derer im Königreich Böhmen befindlichen Oerter. (U 2) A (U 2) B (U 2) C - G (U 2) H (U 2) I - L (U 3) M (U 3) N - R (U 3) S (U 3) U - Z (U 4) Register derer in dem Hertzogthum Schlesien befindlichen Oerter. (U 4) A - F (U 4) G (U 4) H - O (U 5) P (U 5) R - Z (U 5) Register derer im Marggrafthum Maehren befindlichen Orte. (U 5) A (U 5) B - F ( - ) G - L ( - ) M - R ( - ) S ( - ) T - Z ( - ) Register zur Ober-Lausitz. ( - ) A - J ( - ) K ( - ) L - P ( - ) R ( - ) S - W (X) Z (X) Register derer in der Nieder-Lausitz befindlichen Orte. (X) A - F (X) G (X) H - L (X 2) M (X 2) N - V (X 2) W (X 2) Z (X 3) Brandenburgische Herrschafft Cottbus. (X 3) Register zur Töplitzer Charte. (X 3) Register zur Carls-Bader-Charte. (X 4) A - J (X 4) K - R (X 4) S (X 4) T - W (X 5) Register derer in der Herrschafft Asch und in den Egerischen Bezircke befindlichen Orte. (X 5) A - D (X 5) E - M (X 5) N (X 5) O - W ( - ) Register derer in dieser Carte befindlichen Oerter. ( - ) Herrschafft Gera. ( - ) Herrschafft Unter-Graitz. ( - ) Herrschafft Ober-Graitz. Noch andere Graefl. Reusische Hauptorte sind ( - ) Einband ( - ) Einband ( - ) Farbkeil ( - )

OÖ. LANDWIRTSCHAFTLICHER KALENDER 1908 Oö. landwirtschaftlicher Kalender (-) Oö. landwirtschaftlicher Kalender 1908 (1908) ( - ) Einband ( - ) [Abb.]: ( - ) Werbung ( - ) Titelseite ([3]) [Kalender]: 1908. (4) Das Jahr 1908. Bewegliche Feste. Die vier Quatember. Mondesviertel. Die 12 Zeichen des Tierkrieses. Von den Finsternissen. Vom Jahresregenten. (16) Genealogie des Allerhöchsten Kaiserhauses. (17) Stempel und Gebühren. (18) [3 Tabellen]: (1)I. (2)II. (3)III. (18) IV. Für Schriften und Urkunden. (19) Post- und Telegraphenwesen. (20) Briefpost. (20) Fahrpost. Postsparkasse. (22) Staatstelegraph. (22) Verzeichnis der wichtigsten Viehmärkte. (23) Oberösterreich. (23) Angrenzendes Niederösterreich. (24) Salzburg. (24) Obersteiermark. (25) Südliches Böhmen. (25) Angrenzendes Bayern. (26) Kleiner Wegweiser in Linz und Urfahr. (26) Politische Behörden. (30) K.k. Statthalterei. (30) Baudepartement. Rechnungsdepartement. (31) Departementseinteilung der k.k. Statthalterei. (31) K.k. Bezirkshauptmannschaften. (32) Exponierte Bauleitung f.d. Traunregulierung. K.k. Strombauleitungen. Delegierte d. hoh. k.k. Ackerbauministeriums f.d. Landespferdezuchtangelegenheiten Oberösterreichs. (33) Wählerliste des oberösterreichischen großen Grundbesitzes. (34) Reichsvertretung. (36) Abgeordnete des Reichsrates aus den Wahlkreisen. (36) Landesvertretung und Landesverwaltung. (36) Landeshauptmann. Landeshauptmannstellvertreter.Virilstimme. Abgeordnete des großen Grundbesitzes. (36) Abgeordnete der Städte u. Industrialorte. (36) Abgeordnete der Landgemeinden. (37) Landesausschuß. (37) Referatsverteilung. (37) Oberösterreichische Landes-Hypothekenanstalt. (38) Die oö. wechselseitige Landes-Brandschaden-Versicherungsanstalt. Zweigniederlassung der nö. Landes-Lebens- und Renten-, sowie Unfall- und Haftpflicht-Versicherungsanstalt für Oberösterreich. Landesanstalt für Rindviehversicherung und Pferdeversicherung. (39) Oö. Genossenschafts-Zentralkasse. Landes-Ackerbau- und Obstbauschule Ritzlhof. (40) Schüleraufnahme. Lehrkörper und Unterrichtsfächer. (40) Landeskulturrat im Erzherzogtume Österreich o.d. Enns. (41) K.k. Landwirtschafts-Gesellschaft in Österreich o.d. Enns. (41) Präsident. Vizepräsident. (41) Mitglieder des Zentralausschusses. Gesellschaftskanzlei. (42) Landw. Bezirksvereine. (42) Ziele und Bedeutung der Gesellschaft. (44) Obstbausektion der k.k. o.ö. Landwirtschafts-Gesellschaft in Linz. (45) Fachvereine, Genossenschaften. (45) Verein zur Hebung der Landespferdezucht in Oberösterreich. I. Oö. Geflügelzuchtverein. Oö. Landesbienenzüchterverein. Oö. Landesfischereiverein. Vöcklabrucker Bezirksfischereiverein. I. oö. Kaninchenzüchterverein in Linz. Verband der Simmentaler Rindviehzüchter d. Bez. Schärding. Pinzgauer Rinderzucht-Genossenschaft Haag.a.H. u. Umg. Rinderzuchtgenossenschaft d. Mariahofer, Vorderstoder u. Umg. Mantafoner Viehzuchtgenossenschaft. Verein zur Förderung der Obstkultur in Kimpling u. Umgebung. (45) Landw. Kasino in Freiling. Forstverein für Oberösterreich u. Salzburg. Oö. Schutzerein für Jagd und Fischerei in Linz. Oö. Landes-Tierschutzverein in Linz. trabrennverein in Linz. Hopfenbauverein. Verein d. Gärtner u. Gartenfreunde, Linz. Verein der Gärtner u. Gartenfreunde "Flora", Wels. I. oö. Teebutterverkaufsgenossenchaft, Schärding. Genossenschaft d. Kardenbauer, Katsdorf. Verein zur Unterstützung oö. Landwirte bei Errichtung von Blitzableitern, Linz. (46) Verleihung der Ehrenmedaille der k.k. Landwirtschafts-Gesellschaft. (46) [Abb.]: Neue Mitglieds-Diplome der k.k. Landwirtschafts-Gesellschaft. (48) Landwirtschaftliches. ([49]) [Gedicht]: Der schlafende Riese. ([49]) Haltung und Pflege des Hofhundes. (50) [Abb.]: Eine Hundehütte, wie sie sein soll. (50) Eindünsten ohne Luftabschluß. (51) Torfstreu im Schweinestall. (51) [Abb.]: Schweinestalleinrichtung, spez. für Torfstreuverwendung. (52) Pfleget die Karpfenzucht! (53) Das Bauernhaus in Österreich. (53) [2 Abb.]: (1)Nö. Bauernhof (Rossatz a.D.). (2)Bauernhaus in Steiermark (Adriach bei Frohnleiten). (53) [3 Abb.]: (1)Bauernhaus in Kärnten (Maltatal). (2)Wirtshaus in St. Agatha b. Goisern, OÖ. (3)Gehöftinneres in Ketzelsdorf (Mähren). (54) [2 Abb.]: (1)Fränkischer Hausstil, fränkische Bauart. (Spitza.D., NÖ.) (2)Fränkischer Stil, bayrische Art. (Karsten in Mörtelsdorf, Salzb.) (55) [3 Abb.]: (1)Fränkischer Stil, slawische Art. (Schmiede in Prischowitz, Böhmen.) (2)Sennhütte im Wattentale (Tirol). (3)Nö. Weinbauernhof (Weißenkirchen a.D.). (56) [3 Abb.]: (1)Romanisches Haus mit Weinpresse (Unter-Kobdil, Görz). (2),(3)Tirolische und salzb. Zierformen in Holz. (57) Einfluß des regelmäßigen Putzens auf den Ertrag der Milchkühe. (57) [Tabelle]: Die Tiere gaben in je zehn Tagen Milch Liter: geputzt: nicht geputzt: Mehrertrag, wenn geputzt: (58) Zur Neuanlage von Wiesen. (58) [Abb.]: Düngungsversuch bei Wiesenneuanlage. Stand des ungedüngten Hafers. (58) [Abb.]: Düngungsversuch bei Wiesenneuanlage. Stand des gedüngten Hafers. (59) [Abb.]: Düngungsversuch bei Wiesenneuanlage. Heuerträge von je 100 m². Ungedüngt. Kunstdünger. (60) Aufzucht der jungen Hühner. (60) Heget und schützet die nützlichen Vögel! (62) [Abb.]: (62) [Gedicht]: (62) Befestigung der Heu- und Getreidefuhren. (63) [Abb.]: Spannvorrichtung für Erntewägen. Erf.: Georg Allendörfer, Glashüttenhof, Post Mühlingen, Baden. (63) [Abb.]: Spannvorrichtung für Erntewägen im Gebrauch. (64) [Sprichwort]: "Der alte Bauernstand, des Landes Stolz und Kraft, Er kehret nimmer wieder, wenn einmal dahingerafft." (64) Verkaufet das Holz nur nach dem neuen Maße! (64) Enthüllung der Kleesamen. (65) [Abb.]: Kleereiber für Hand- und Kraftbetrieb. Drehmaschinen- und Motorenfabrik Herm. Gierke, Rathenow. (65) Zur Hebung der Zucht des norischen Pferdes. (65) [Abb.]: Pinzgauer Hengst "Blaß", gezüchtet in Niedernsill. (66) [Abb.]: Pinzgauer Stute "Amalie" mit Fohlen, gezüchtet in Embach. (67) [Sprichwort]: Beim Pferdehandel und Rinderverkauf Tu' die Augen oder den Beutel auf. (68) Hafer auf Neubruch. (69) [Abb.]: Haferdüngungsversuch auf Neubruch. Garbenerträge von je 100 m². Ungedüngt. Kunstdünger. (69) [Sprichwort]: Mist ist des Bauern List. (69) Unterscheidung der eßbaren von den giftigen Schwämmen. (70) Ein Hilfsgerät im Stalle, Keller, Molkerei u.s.w. und im Garten. (70) [Abb.]: "Fix"-Tünch-, Desinfektions- und Teermaschine. Generalvertreter: Rudolf Krása, Wien VII., Kircheng. 37. 130-200 K. (70) [6 Abb.]: (1),(2)"Fix" zum Abwaschen von Schweinen und Kreolin-Besprengung eines Ochsen. (3)Weißen eines Pferdestalles. (4)Desinfektion und Tünchen eines Stalles. (5)Desinfektion eines Geflügelstalles. (6)Tünchen im Hausinnern. (71) [6 Abb.]: (1)Anstrich im Gärkeller. (2)Tünchen eines Kellers. (3)Karbolineum-Anstrich eines Zaunes. (4)Teeren eines Daches. (5)Bespritzen eines Obstspaliers mit Kupferkalklösung. (6)Spritzen im Garten. (72) Die Befestigung der Obstbäume. (73) [3 Abb.]: Dietrichs U-Halter. Art der Befestigung. Wilh. Wegescheid, Oerlinghausen (Lippe-Detmold). (1)Seitenansicht. (2)Durchschnitt. (3)Vorderansicht. (73) [Gedicht]: Die junge Aufforstung. (73) Durchforstet eure Wälder! (74) Kennzeichnung der Zuchttiere durch Hautätzung. (74) [4 Abb.]: Ziffern, Buchstaben und "Muto"griff für die neue Ätzkennzeichnung mit "Rodin". (74) Entziehung von mineralischen Nährstoffen aus der Wirtschaft durch den Verkauf von Vieh. (75) [Abb.]: Entziehung mineralischer Nährstoffe aus dem Boden durch den Verkauf von 1 Kalb von 100 kg, 1 Schwein von 150 kg. (75) [Abb.]: Verlust des Bodens an mineral. Nährstoffen durch Verkauf von 1 Stück Großvieh von 500 kg. (76) [Tabelle]: Danach geht der Wirtschaft verloren durch: (76) [Abb.]: Ein verkauftes Stück Großvieh nimmt an mineralischen Nährstoffen aus der Wirtschaft soviel fort, als im Heu enthalten ist, und zwar: Kali auf einem Schubkarren, Phosphorsäure zwei Fuhren, Kalk 1 Fuhre. (77) Feuersichere Schindel- und Strohdachung. (78) Der Wind zur Wasserbeschaffung dienstbar. (79) [Abb.]: Wassertragen durch Menschen. (79) [3 Abb.]: (1)Wasserführen in Fässern. (2)Herkömmliche Wasserbeschaffung f.d. Gemüsegarten. (3)Wassersprenung mittelst Windkraft. (80) [Abb.]: Moderne Wasserbeschaffung mittelst Windmotor. 1. mähr. Wasserleitungs- und Pumpenbau-Anstalt Ant. Kunz, Mähr. Weißkirchen. (81) [Sprichwort]: (81) [Gedicht]: Obstbau. (82) Hauptmängel unserer bäuerlichen Schweinezucht. (82) [Sprichwort]: (83) Gegen die Unsitte des Verstümmelns (Kupieren) des Pferdeschweifes. (84) [4 Abb.]: (1)Pferd vor dem Stutzen. (2)Pferd nach dem Stutzen. (3)Knochenbau des Pferdes. (4)Abgeschlagener Pferdeschwanzknochen. (84) [2 Abb.]: Kupierte Pferde im Gebrauch. (85) Die rationelle Fütterung und Tränkung des Nutzgeflügels. (86) [4 Abb.]: (1)(2)Futtersparer. Schles. Blechwarenfabrik, Neumarkt. Mk. 5,50, 3,25. (3)Autom. Trinkgefäß. Schles. Blechwarenfabrik, Neumarkt. Mk. 4,25 u. 5,50. (4)Sauftränke für Geflügel. Heinr. Groß & Co. Auerbach, Hessen. Mk. 3,-- u. 3,60 (86) [Gedicht]: (87) Siegeslauf der gesunden Milch. (87) [2 Abb.]: Milchautomat "Labsal" für eisgekühlte oder heißte Milch. H.Oldenburg, Eisengießerei, Oldesloe, Holstein, 1000 Mk. (1)Becherautomat allein. (2)Straßenautomat mit Becherautomat vereinigt. (89) Unterkulturen im Obstgarten. (89) [Abb.]: Junger Obstgarten mit Kartoffelunterkultur. (90) Bekämpfung der Gespinstmotten. (91) [4 Abb.]: Apfelgespinstmotte. (1)Gespinste. (2)Gespinste mit Kokon der Puppen. (3)Raupe. (4)Schmetterling. (91) [2 Abb.]: (1)Raupenschere. (2)Raupenfackel. (92) Die beiden größten Feinde des Kleebaues. (93) [Abb.]: Kleeseide, Cuscuta, Pflanze mit Blütenbüschel, Blüte, Samen. Alles stark vergrößert. (93) [Abb.]: Kleeteufel, Orobanche, auf Kleewurzel schmarotzend. (94) Über die Behandlung von Maschinen. (95) Muster-Hühnerstall. (97) [Abb.]: Muster-Hühnerstall, Hermann Sieber, Rüdesheim a. Rh. 40 Hühner. 200 Mk. (98) "Weizen und Spreu." Für Haus, Hof und Familie. ([99]) Ein einfacher Feuchtigkeitsmesser. ([99]) Selbsteinbinden von Zeitungen und Büchern. ([99]) [Abb.]: Comba-Selbstbinder. 1. Ausziehen der Greifer. Comba-Verlag, Leipzig, Seeburgstraße 57/59. ([99]) [3 Abb.]: (1)Comba-Selbstbinder. 2. Einschieben über dem Rücken. (2)Comba-Selbstbinder. 3. Einsetzen und (3)4. Festschlagen der Greifer. (100) [Abb.]: Zeitschriftenbibliothek in Comba-Selbstbindern. (101) Unsere Voreltern. (101) Die Vertilgung der Ratten und Mäuse. (102) [2 Abb.]: (1). (2)Autom. Ratten- u. Mäusefallen "Capito". Genossenschaft "Landwirte" Milotitz, Mähren. K. 2 bezw. 18. (102) Zur besseren Verwertung des Wachses. (102) [2 Abb.]: (1)Wachs-, Fett- und Beerenpresse. Frz.Jos. Fischer, Großdorf-Egg. Vorarlbg. inkl. Preßsack K 28. (2)Wachs-, Beeren- und Fettpresse "Fischer", auseinandergenommen. (103) Verschiedene Mittel zur Vertreibung der Ameisen im Hause. (103) Zur Herstellung von Park- und Gartenwegen. (104) [Abb.]: Wegekanten-Schaufel. C. Grunert, Bergedorf bei Hamburg. Mk. 5.50. (104) Die berühmten Donaustrudel bei Grein und St. Nikola. (104) [Abb.]: Der berühmte Donaustrudel bei Grein. (105) [Abb.]: Der Donauwirbel bei St. Nikola. (106) Lustige Ecke. Für den Feierabend. ([107]) Die Brillenprobe. ([107]) Überlistet. (109) Eine Gerichtsszene. An was er denkt. Ein böser Hereinfall. Durch die Blume. (111) [Gedicht]: Dö Zahnreißmaschin'. (112) Zweideutig. Wahrscheinlich. "Segen" des Obstbaues. Im Heiratsbureau. Ein bissiges Haustier. Je nachdem. Abgeführt. (112) Übertrumpft. Andere Zeiten. Nicht nötig. Ein gemütlicher Reisender. Vorzug. Gelöster Zweifel. Gast. Zurückgegeben. W.W.W. Der Berliner. Eine merkwürdige Kuh. (113) Erklärt. Kindermund. Übertrumpft. Großer Unterschied. Das Handwerk hat keinen goldenen Boden. Mißglückte Ausrede. Abgetrumpft. Universalmittel. Abgeblitzt. Wohlgemeinter Vorschlag. Auch eine Rosenart. (114) Bei den Schießübungen. Der Vorsichtige. Verschnappt. Einem Schweizer Rekruten. Kindliche Auffassung. Welche Zweige der Erziehung. aus der Schule. Pariert. Feiner Unterschied. Ein Seitenhieb. Beim Schneider. Zur Fleischnot. Eine Scherzfrage. Gemütlich. Unsere Kinder. Menschlicher Verstand eines Hundes. (115) Wer Hiob war. Modernste Geflügelzucht. Angenehme Überraschung. Es ist widersinnig. Unangenehm. Raritäten. auch ein Wunsch. Geschäftsstil. Schlagfertig. Vergebliche Mühe. Merkwürdig. (116) Aus einem Ferienaufsatz. Kleines Mißverständnis. Doktor. Zerstreut. Eine Errungenschaft. Das Wetter. Verschiedene Wirkungen. Wenn man Glück hat. Vorstellungen eines Stadtkindes über das "Rind". Der gute Karl. Unterstützung der Kunst. Im Streit. Vorsicht. Belehrung. (117) Geschäftsleben. (118) Wirtschaftstabellen und Wirtschaftsnotizen. (119) 1. Des Landmanns monatliche Verrichtungen. (119) Januar. - Mai. (119) Juni. (119) Juli. - Dezember. (120) [2 Tabellen]: (1)2. Aussaat und Ernteverhältnisse. (2)3. Paarungs-, Trächtigkeits- und Brüteverhältnisse unserer Haustiere. (121) [2 Tabellen]: (1)4. Trächtigkeits-Anfang und -Ende. (2)5. Brünstigkeit. (122) [3 Tabellen]: (1)6. Altersbeurteilung des Pferdes. (2)7. Zähneausbruch und -wechsel bei Pferd, Rind, Schaf. (3)8. Pulsschläge, Atemzüge, Körperwärme gesunder Tiere. (123) 9. Verhältniszahlen für die Bienenwirtschaft. (124) Stärke und Gewicht der Schwärme. Eierlegen der Königin. (124) [4 Tabellen]: (1)Entwicklungszeit, Lebensdauer, Größe und Gewicht der Biene. (2)Jahrestracht und Honigbedarf zur Winterfütterung. (3)Stärke der Stöcke zur Schwarmzeit. Blüten- und Honigbedarf zum Wachsbau. (4)Zellenmenge, Temperatureinfluß auf Wachs und Bienen. (124) [Tabelle]: 10. Gewährsmängel und Gewährszeiten der Haustiere. (125) 11. Milchwirtschaftliche Verhältniszahlen. 12. Geschwindigkeiten, m pro Sekunde. (125) 13. Düngerproduktion. - Streu. (126) 14. Hilfeleistung bei Unglücks- und Erkrankungsfällen bis zur Ankunft des Arztes. (126) [2 Tabellen]: (1)15. Schonzeiten des Wildes und der Fische. (2)16. Schwendung land. Produkte b. 3/4 - 1jähr. Aufbewahrung. (128) 17. Taschenuhr als Kompaß. (128) [Tabelle]: 13. Kubiktafel für runde Hölzer. (129) 19. Neue und alte Maße und Gewichte. 20. Ausländisches Geld in österr. Kronenwährung. (130) 21. Lohnberechnung. (131) [Tabelle]: 22. Lohnberechnungstabelle bei einer Lohnhöhe von 50 - 200 K (§ 18 des Dienstbotengesetzes). (132) Inhalt. (134) [Tabelle]: Bare Einnahmen und Ausgaben. ( - ) [Tabelle]: Zusammenstellung der Bar-Einnahmen und -Ausgaben des Jahres. ( - ) [Tabelle]: Beleg- und Geburtsliste. ( - ) [Tabelle]: Probemelk-Tabelle. ( - ) [Tabelle]: Anbau- und Ernteregister. ( - ) [Tabelle]: Ausdruschregister. ( - ) Werbung ( - ) Einband ( - ) Einband ( - )

DIE FELDZÜGE VON 1757 UND 1758 Geschichte des Krieges in Hannover, Hessen und Westfalen von 1757 bis 1763 (-) Die Feldzüge von 1757 und 1758 (1) ( - ) Bezeichnung ( - ) Bezeichnung ( - ) Subscribenten-Verzeichniß. ( - ) Der Feldzug von 1757. ( - ) Erster Abschnitt. ( - ) Einleitung. ( - ) Nächster Anlaß zum Ausbruche des siebenjährigen Krieges; Bündnisse, sowie specielle Verhältnisse bezüglich der Stellung deutscher Fürsten . (25) Die Expedition der Hessen resp. Hannoveraner nach England in den Jahren 1756 und 1757. (40) Recrutirung, Formation und Stärke der Observations- resp. alliirten Armee; Organisation und Bewaffnung der hessischen Truppen ec. (49) Allgemeines über die Feldzüge 1756 und 1757; sowie politische Verhältnisse der damaligen Zeit. (58) Zweck der Observations-Armee in Hannover und Westfalen ec. (88) Sendung des preußischen Generals Grafen Schmettau nach Hannover; Plan des hannover'schen Ministeriums. (89) Feldzugsplan Friedrich's II. für die alliirte Armee (Observations-Armee). (91) Geist der alliierten Armee; ihre Verpflegung ec. (94) Befehligung der alliirten Armee. (96) Organisation und Bewaffnung der Franzosen; Verpflegungs-verhältnisse ihrer Armee. (100) Feldzugsplan für die französische Armee. (104) Befehligung der französischen Armee; Geist derselben. (109) Der Kriegsschauplatz. (113) Zweiter Abschnitt. (134) Die ersten Operationen der französischen Armee in Westfalen, bei dem Beginnen des Feldzuges von 1757, vom 27. März bis zum 27. April. (134) Die ersten Operationen der alliirten Armeebis zur Concentrirung derselben bei Bielefeld, vom 16. Mai bis zum 4. Juni. (145) Die Fortsetzung der Operationen der französischen Armee bis zum Uebergange über die Ems, vom 9. Mai bis zum 12. Juni. (165) Die Läger bei Bielefeld und Brackwede. (169) Das Gefecht bei Marienfeld am 7. Juni. (171) Das Vorrücken der französischen Armee gegen Bielefeld; Rückzug der Alliirten und deren Uebergang über die Weser, vom 12. Juni bis zum 4. Juli. (173) Aufstellungen der Alliirten hinter der Weser. (179) Bewegungen der französischen Armee bis zu deren Uebergang über die Weser, sowie der Marsch gegen Hastenbeck bzw. in die Stellung bei Börrie und Ladferde, vom 7. bis zum 24. Juli. (190) Die Bewegungen der alliirten Armee und ihrer Vortruppen aus dem Lager ohnweit Hameln in der Richtung gegen Südosten bis zum Gefechte bei Ladferde, vom 13. bis zum 24. Juli. (196) Das Gefecht bei Ladferde am 24. Juli. (201) Die Schlacht bei Hastenbeck am 26. Juli. (203) Betrachtungen über die Operationen der französischen und der alliirten Armee vom Beginnen des Feldzuges bis zur Schlacht bei Hastenbeck, sowie über diese Schlacht selbst. (226) Die Franzosen in Hessen. (248) Marschall Richelieu tritt am 3. August den Oberbefehl über die französische Armee in Hannover an. (256) Verhaltungsbefehle für Richelieu. (257) Besorgnisse Frankreichs; Unterhandlungen. (258) Stärke der französischen Armee unter Richelieu. (261) Rückzug der alliirten Armee nach Bremervörde resp. Stade; Einnahme von Hannover und Braunschweig durch die Franzosen, sowie deren Operationen gegen die Aller ec., . (262) Motive Richelieu's für sein Verhalten. (272) Betrachtungen über die Operationen nach der Schlacht bei Hastenbeck bis zur Convention bei Kloster-Zeven am 8. September. (275) Danksagungen König Georg's II. an die alliirte Armee, sowie des Landgrafen von Hessen an sein Truppenkorps. (279) Die Convention von Kloster-Zeven, am 8. September. (280) Bedrückungen Richelieu's in Hessen; Unterhandlungen des Landgrafen mit Frankreich. (287) Rückmarsch des hessischen Truppencorps. (291) Weitere Verhandlungen des Landgrafen von Hessen mit dem französischen Cabinet, namentlich auch solche bezüglich der zugestandenen Entwaffnung der braunschweigischen Truppen. (293) Veränderungen in der Stellung der alliirten Armee; Cumberland legt am 15. Oktober den Oberbefehl nieder. (298) Die Operationen Richelieu's unmittelbar nach dem Abschlusse der Convention von Kloster-Zeven, sowie die Detachirung des Herzogs Ferdinand von Braunschweig . (301) Waffenstillstands-Vertrag am 17. October zwischen dem Herzog Ferdinand und dem Marschall Richelieu. (307) Verhandlungen betreffs der Winterquartiere für die französische Armee. (310) Zuchtlosigkeit der französischen Armee. (311) Einiges über die Haltung Richelieu's und die Beziehungen desselben zu dem Prinzen Soubise. (313) Herzog Ferdinand von Braunschweig erhält am 28. Oktober den Oberbefehl über die alliirte Armee. (315) Bruch der Convention von Kloster-Zeven am 28. Novbr. (319) Bedrängnisse in Hessen und Hannover. (322) Herzog Carl von Braunschweig unterwirft sich den Forderungen Frankreichs; kritische Lage des braunschweigischen Truppenkorps. (323) Charakter ec. und Umgebung des Herzogs Ferdinand. (329) Die letzten Vorgänge bei der alliirten Armee unter dem interimistischen Commando des Generals Zastrow, sowie die ersten Schritte des Herzogs Ferdinand bei dem Antritte . (334) Zustand der französischen Armee. (337) Vorbereitungen Richelieu's zur Eröffnung der Feindseligkeiten; seine Ansichten betreffs der von ihm zu beobachtenden Thätigkeit. (338) Die ersten Bewegungen Ferdinand's in der Richtung gegen Harburg und Winsen, vom 23. bis zum 30. November. (341) Gründe des Rückzuges Richelieu's nach Celle. (347) Die Fortsetzung der Bewegungen der alliirten und der französischen Armee, vom 1. resp. 2. bis zum 13. resp. 16. Dezember. (348) Offensiv-Absichten Ferdinand's, am 15. und 16. Dezember; Defensiv-Maßregeln des Herzogs, vom 18. bis zum 23. Dezember. (359) Richelieu ergreift am 24. Dezember die Offensive und ist im Begriffe, die Aller zu überschreiten. (363) Rückzug Ferdinand's nach Uelzen, vom 24. bis zum 26. Dezember. (366) Belagerung nach Uebergabe vo Harburg, vom 30. November bis zum 30. Dezember. (369) Die Detuchirung des Generals Oberg in das Bremensche Gebiet, am 29. Dezember. Die Winterquartiere der Alliirten. (373) Die Winterquartiere der Franzosen; Soubise rückt im Dezember in Hessen vor; seine Haltung in Cassel. (376) Gerüchte über ein Vordringen preußischer Truppencorps. (378) Betrachtungen über die Operationen Richelieu's gegen die Altmarck ec. unmittelbach nach der Convention von Kloster-Zeven, sowie über die Ferdinand's . (380) Betrachtung über die Stellung der französischen Armee. (391) Der Feldzug von 1758. ( - ) Dritter Abschnitt. ( - ) Die Sicherstellung der Winterquartiere der Alliirten im Bremenschen. ( - ) Die Einnahme von Bremen durch den Herzog v. Broglis am 16. Januar 1758; Vertheilung der französischen Streitkräfte. (397) Der Ueberfall von Halberstadt am 11. Januar. (399) Allgemeines über die politischen Verhältnisse von 1758 bis 1759 sowie über die Feldzüge des jahres 1758. (402) Feldzugsplan für die alliirte Armee. (434) Verstärkung der alliirten Armee, deren Ausrüstung und moralischer Zustand, sowie die Eigenthümlichkeiten des Charakters der verschiedenen Contingente. (438) Uebernahme des Oberbefehls der französischen Armee durch den Grafen von Clermont am 14. Februar. . (446) Charakter u. s. w. des Grafen von Clermont; moralischer Zustand der französischen Armee. (448) Mangel eines Feldzugsplanes für die französische Armee; verschiedene Ansichten hierüber; Verhaltungsbefehle für den Grafen von Clermont. (450) Anordnungen Herzog Ferdinand's unmittelbar vor Eröffnung der Feindseligkeiten in der zweiten Hälfte Februar's 1758. (451) Gerüchte und Meldungen, welche sich im französischen Hauptquartiere noch vor Eröffenung der Feindseligkeiten verbreiten resp. einlaufen. (457) Ansichten des Versailler-Cabinets über den eventuellen Rückzug Clermont's, sowie einige damit in Verbindung stehende Voraussetzungen. (461) Die Eröffnung der Feindseligkeiten durch den Herzog Ferdinand und der Uebergang der alliirten Armee über die Aller, vom 22. bis zum 26. Februar. (463) Der Marsch des Erbprinzen von Braunschweig nach dem Uebergange über die Aller, sowie die Einnahme von Hoya am 23. Februar. (469) Die Expedition des Generals Diepenbroick gegen Bremen und die Einnahme dieser Stadt am 26. Februar. . (474) Die Expedition des Prinzen Heinrich in das Mansfeldische und Hildesheimisch Gebiet, vom 27. Februar bis zum 16. März. (476) Die Capitulation von Nienburg am 28. Februar. (481) Die Bewegungen der alliirten Armee bis zur Belagerung von Minden, vom 1. bis zum 8. März. (483) Belagerung und Einnahme von Minden vom 8. bis zum 14. März. (488) Der Rückzug des Grafen Clermont aus der Gegend von Hameln am 17. März. (496) Der Rückzug des Grafen St. Germain von Bremen über Osnabrück ec. zur Hauptarmee, vom 25. Februar bis zum 16. März; . (498) Die Ereignisse in Hessen kurze Zeit vor dem Rückzuge der Franzosen; Räumung dieses landes durch die zweite französische Armee, in der zweiten Hälfte des März. (501) Betrachtungen über das Verhältnis der beiden sich zurückziehenden französischen Armeenzu der verfolgenden alliirten Armee; . (508) Die Franzosen am Rhein und in den Cantonirungs-Quartieren. (517) Eindruck des Rückzuges der Franzosen auf die resp. Cabinette; diplomatische Maßregeln ec. dagegen. (518) Betrachtungen über die Operationen der alliirten und der französischen Armee vom 18. Februar bis zum 4. April. (522) Vierter Abschnitt. ( - ) Die Maßregeln des Herzogs Ferdinand betreffs der Ergänzung ec. der alliirten Armee, sowie die dislocation entfernter oder naher Truppentheile, . ( - ) Beziehungen des Herzogs Ferdinand zu dem Landgrafen von Hessen-Cassel, sowie dessen Verhältniß zu dem englischen Ministerium ec. (534) Die Entsendung des Prinzen v. Isenburg nach Hessen am 9. Mai; Vorschlag Ferdinand's an König Georg II.; Stellung und Vorbereitungen der Franzosen zum nächsten Feldzuge; . (537) Die Ansichten des Herzogs Ferdinand über den zu befolgenden Operationsplander alliirten Armee. (542) Die Operationen der alliirten Armee, von Ende Mai bis zum Rheinübergang derselben. (545) Zustand der französischen Armee bei Eröffnung der Feindseligkeiten, sowie die ersten Anordnungen des Grafen Clermont. (552) Der Uebergang der alliirten Armee über den Rhein in der Nacht vom 1. auf den 2. Juni ec.; sowie die resp. Bewegungen der entgegenstehenden französischen Armee . (553) Die Operationen der alliirten und der französischen Armee, vom 7. bis zum 12. Juni; das Gefecht bei Rheinberg am 12. Juni. (562) Ansichten des Grafen Clermont vor dem Gefechte bei Rheinberg. (573) Mahnungen des Kriegsministers Belle-Isle an den Grafen Clermont, sowie Bestimmungen des Versailler Cabinets betreffs des Soubiseschen Corps. (575) Die Operationen der alliirten und der französischen Armee, vom 13. bis zum 23. Juni. (577) Betrachtungen über die Operationen Ferdinand's und Clermont's, von Ende Mai bis zum 23. Juni. (585) Die Schlacht bei Crefeld am 23. Juni. (591) Betrachtungen über die Schlacht bei Crefeld; die nächsten Folgen derselben. (614) Mißliche Lage der alliirten Armee; Hoffnungen Ferdinand's betreffs seines später zu beobachtenden Verhaltens. (620) Bestimmungen Ferdinand's nach der Schlacht bei Crefeld. (621) Die Einnahme von Roermonde am 28. Juni. (623) Bombardement und Einnahme von Düsseldorf am 27. und 28. Juni, resp. 7. Juli. (624) Vormarsch der alliirten Armee gegen die Erft, vom 1. bis zum 10. Juli. (629) Die französische Armee in dem Lager bei Cöln, vom 27. Juni bis zum 13. Juli. (631) Verspätete Weisungen Belle-Isle's vom 27. Juni betreffs des Rückzuges der französischen Armee nach der Schlacht bei Crefeld. (632) Vorwürfe des Versailler Cabinets in Bezug auf die zeitherigen Operationen Clermont's. (633) Einsetzung eines Kriegsrathes als Beihülfe des Grafen Clermont. Clermont's Niederlegung des Oberbefehles der Armee am 8. Juli . (634) Ansichten und Pläne des Herzogs Ferdinand betreffs der Operationen gegen Contades. Belle-Isle's Operationsplan für Contades. (638) Die Begegnung der alliirten und der französischen Armee an der Erft, vom 13. bis zum 24. Juli. (641) Ergänzungen des Operationsplanes Belle-Isle's für Contades; Betrachtungen. (648) Marsch der alliirten Armee gegen die Maas am 24. Juli und Aufstellungen daselbst. (651) Bedenkliche Lage der alliirten Armee in Folge des Marsches der Franzosen in der Richtung von Dülken, sowie anderer Verhältnisse. (656) Betrachtungen über die Operationen der alliirten und der französischen Armee, vom 24. Juni bis zum 1. August. (658) Fünfter Abschnitt. ( - ) Rückzug des Herzogs Ferdinand aus der Stellung bei Roermonde nach Rheinberg, vom 1. bis zum 4. August. ( - ) Gefecht und Einnahme von Wachtendonk am 3. August. (666) Die Situation der alliirten Armee bei der Ankunft in dem lager bei Rheinberg, am Abende des 4. August. (668) Die Einschließung von Düsseldorf durch die Franzosen, vom 28. Juli bis zum 10. August, sowie die Einnahme dieser Festung. (669) Das Gefecht bei Mehr (Meer) am 5. August. (671) Betrachtungen über das Gefecht bei Mehr mit Bezugnahme auf die Situation der alliirten Armee, sowie auf die taktischen Maßnahmen der Generale Imhof und Thevert. (679) Der Rückzug der alliirten Armee über den Rhein, vom 6. bis zum 10. August incl. (686) Marsch der französischen Armee von Erkelenz bis zum Rhein, sowie deren Uebergang über diesen Strom, vom 8. bis zum 19. August incl. (689) Die Operationen Ferdinand's unmittelbar nach dem Rheinübergange, sowie Concentrirung der Alliirten bei Cösfeld, vom 11. bis zum 20. August. (690) Die Operationen der französischen Armee in der Richtung von Recklinghausen und Lippstadt, vom 19. bis zum 27. August. (696) Ernennung Contades' zum Marschall; die Ankunft des sächsischen Corps bei der französischen Armee und dessen zeitherige Schicksale. (696) Die englischen Hülfstruppen und ihre Befehligung ec. (698) Vom Feldzug des Prinzen von Isenburg in Hessen; zunächst der Aufenthalt bei Marburg sowie der Rückzug von da bis Cassel, vom 1. Juni resp. 16. Juli bis 23. Juli. (700) Das Gefecht bei Sandershausen am 23. Juli. (718) Verfahren der Franzosen in Hessen nach dem Gefechte bei Sandershausen; sowie weitere Bewegungen ec. derselben bis gegen Ende August. (731) Betrachtungen über den Feldzug des Prizen von Isenburg in Hessen ec., sowie über das Gefecht bei Sandershausen. (735) Militärische und politische Erwägungen und Bestimmungen betreffs der Wirksamkeit der beiden französischen Armeen unter Contades und Soubise; . (742) Dei Ereignisse bei den Truppen Isenburg's und Soubise's nach dem Gefechte bei Sandershausen, während des Monates August und der ersten Tage des Septembers; . (749) Nachrichten über die Absichten des Marschalls Contades betreffs des zu bewirkenden Rückzuges des Herzogs Ferdinand über die Weser. (752) Soubise's Uebergang über die Weser und Vordringen in Hannover, vom 2. bis zum 14. September. (753) Isenburg's Rückzug von Moringen bei Hameln vom 9. bis zum 12. September; Weitermarsch Oberg's und theilweise Bereinigung mit Isenburg am 20. September. (754) Rückzug Soubise's aus Hannover; Oberg's Vormarsch gegen Cassel; gänzliche Vereinigung des Isenburg'schen Corps vor Cassel mit dem Corps Obergs am 27. Sept. (757) Ankunft Soubise's bei Cassel am 27. September; Oberg bei Cassel, vom 25. September bis zum 5. Oktober. (759) Bewegungen der französischen Armee in Westfalen so wie der Alliirten unter Ferdiand, vom 2. bis zum 9. Oktob. (761) Die Lage Oberg's bei Cassel und dessen Abzug nach den Höhen bei Sandershausen, vom 4. bis zum 5. Oktober. (762) Die Schlacht bei Lutterberg am 10. Oktober. (764) Betrachtungen über die Vorgänge bei den alliirten und den französischen Armeen im August und September, sowie über die Schlacht bei Lutterberg. (782) Bewegungen der Generale Oberg, Isenburg und Soubise nach der Schlacht bei Lutterberg. (789) Streifzüge der Alliirten und der Franzosen in die Werragegend; Besetzung ec. von Witzenhausen durch alliirte Truppen, sowie Besetzung des festen Bergschlosses Spangenberg . (791) Soubise und Isenburg beziehen gegen Ende November die Cantonirungsquartiere. (792) Stellungen der alliirten und der französischen Armee in Westfalen zu Ende August; Stärke dieser Armee. (793) Die Vorgänge bei der alliirten Armee unter Herzog Ferdinand, vom 3. bis zum 28. September incl. (796) Verhältnisse und Beziehungen des Marschalls Contades zu dem Kriegsminister Belle-Isle und dem Herzoge von Choiseul, Gesandten in Wien. (799) Der Ueberfall des Prinzen von Holstein bei Bork am 29. September. (804) Die Operationen der alliirten und der französischen Armee, vom 30. September bis zum 18. Oktober. (807) Versuchter Ueberfall des Herzogs Thevreuse bei Soest durch den Erbprinzen von Baunschweig am 18. Oktober. (813) Die Bewegungen der alliirten und der französischen Armee an der Lippe, vom 19. bis zum 20. Oktober incl. (815) Die Vereinigung des Thevert'schen Corps mit der französischen Armee am 20. Oktober. (817) Abmarsch der alliirten Armee in die Stellung bei Hovestadt am 21. Oktober und Vereinigung daselbst mit dem Corps des Generals Oberga an demselben Tage. s (817) Rückzug des Marschalls Contades nach Hamm und Unternehmung des Marquis d'Armentières gegen Münster, vom 21. bis zum 27. Oktober. (820) Aufbruch und Marsch der alliirten Armee gegen Münster vom 26. bis zum 32. Oktober; Verhalten des Generals Kielmansegge gegen Marquis d'Armentières. (821) Anordnungen und Vorgänge bei der alliirten und der französischen Armee, vom 1. bi szum 15. November. (823) Gründe zur Beziehung der Winterquartiere durch die französische Armee; Ausdehnung der Winterquartiere der Franzosen; . (824) Die Winterquartiere der alliirten Armee unter Herzog Ferdinand. (827) Betrachtungen über die Operationen der alliirten und der französischen Armee vom 29. September bis zur Beziehung der Winterquartiere durch dieselben im November. (828) Die Beziehung der Winterquartiere durch Soubise und Isenburg in den Monaten November und December. (831) Die Ueberrumpelung der Festung Rheinfels am 1. December. (833) Einige Vorgänge bei der Armee in Westfalen und am Niederrhein. (835) Beilagen. ( - ) Bezeichnung ( - ) I. Ordre de Bataille de l'Armée de Mr. le Maréchal d'Estrées. 1757. ( - ) II. Ordre de Bataille. De l'Armée Aux Ordres de Mgrs . Les Maréechaux D'Estrées et De Soubise. ( - ) III. Etat Der alliirten Armee bis in den Juli 1758. ( - ) IV. Etat von Gebliebenen, Verwundeten und Vermißten der hessen-kassel'schen Truppen in den Gefechten am 24. und 25. Juli, sowie in der Schlacht bei Hastenbeck am 26. Juli 1757. ( - ) V. Ordre de Bataille der alliirten Armee im September 1757. Etat . ( - ) VI. Die am 27. December 1757 von der alliirten Armee bezogenen Cantonnements. ( - ) VII. Etat der alliirten Armee im Jahre 1758 und deren Vermehrung. ( - ) VIII. Ordre de Bataille der alliierten Armee im Februar 1758. ( - ) IX. Ordre de Bataille de 21 Bats. et 32 Esquadrs. de l'Armée combinée sous les ordres De S.A.S. le duc Ferdinand de Bronsw. et Lüneburg ce 26. May 1758 . ( - ) X. Ordre de Bataille d'un Corps de l'Armée combinée destiné pour le camp de Coesfeld. 27. Mai 1758. ( - ) XI. Etat der Gebliebenen, Verwundeten und Vermißten der alliirten Truppen in der Schlacht bei Crefeld am 23. Juni1758. ( - )

Notre travail poursuivait deux objectifs essentiels: mettre au point d'une part un système de collecte et d'analyse d'observations compatible avec l'activité journalière du praticien et, à partir de la banque de données ainsi constituée procéder d'autre part à une étude comparée chez la vache laitière et viandeuse, de l'influence des facteurs individuels et d'environnement sur les pathologies puerpérales et du post-partum ainsi que sur la fertilité et la fécondité. La première partie de notre travail (Chapitre 1: Introduction générale) a été dévolue à une analyse exhaustive au travers des données de la littérature des facteurs responsables des problèmes de reproduction. Ils peuvent se répartir en deux catégories: les facteurs individuels d'une part et les facteurs collectifs d'autres part. Au nombre des premiers il faut citer l'âge, la génétique, le niveau de production laitière, le type de vêlage, la gémellité, la mortalité périnatale, la rétention placentaire, la fièvre vitulaire, l'involution cervicale et utérine, les infectioins du tractus génital et l'activité ovarienne au cours du postpartum. A l'inverse les facteurs collectifs font davantage référence au troupeau qu'à l'individu. Ils concernent le choix d'une politique de première insémination, la détection des chaleurs, le moment de l'insémination, la nutrition, la saison, le type de stabulation, la taille des troupeaux et les caractéristiques sociologiques de l'éleveur. Cette revue de la littérature nous a permis de constater la grande diversité des effets observés à l'encontre des facteurs étudiés d'une part et le manque habituel d'harmonisation concernant les méthodes d'évaluation de ces effets. Deux chapitres de notre travail ont été consacrés à la présentation du logiciel de gestion de la reproduction GARBO. Celui-ci comprend deux aspects différents au demeurant complémentaires. Le premier plus propédeutique est basé sur le suivi mensuel de reproduction (Chapitre 2). Le second plus analytique comporte l'analyse mensuelle mais surtout annuelle des performances et pathologies de la reproduction (Chapitre 3). Au travers de différentes listes d'intervention, le programme assure le suivi sanitaire et zootechnique de chaque individu femelle depuis l'âge de 14 mois ou depuis son dernier vêlage jusqu'à la confirmation de la gestation ou de la réforme. Il contribue ce faisant à réduire les périodes de non reproduction. Parce qu'il fournit au vétérinaire une anamnèse physiologique, pathologique et thérapeutique, il lui permet d'affiner son diagnostic et de prendre en connaissance de cause une décision thérapeutique appropriée. Le programme a déjà fait l'objet de nombreuses améliorations, fruit de son expérimentation sur le terrain. Puisqu'il ne peut y avoir de gestion sans quantification, l'évaluation des performances de reproduction représente le second aspect au demeurant essentiel d'une démarche préventive de la reproduction. D'une manière générale, nous avons cherché à optimiser et à actualiser au maximum les données disponibles au sein de chaque troupeau. La mise au point d'un bilan de reproduction a été illustrée par la comparaison des performances enregistrées en 1992 dans 3 systèmes d'élevage, le premier ne comportant que des animaux viandeux allaitants de race Blanc Bleu Belge (n = 20). le second (n = 45) que des animaux laitiers de race Holstein Frisonne ou Pie Rouge et le troisième (n = 39) qualifié de mixte rassemblant des animaux viandeux traits ou allaitants de race Blanc Bleu Belge et des animaux de race laitière. Cette étude comparative est la première du genre et peut servir de référence au clinicien pour l'interprétation des performances de troupeau de sa clientèle. Cette étude comparée nous a permis d'identifier plusieurs faits. Quelle que soit la spéculation, les exploitations présentent de larges différences dans les performances moyennes de reproduction. Cette observation traduit vraisemblablement davantage les capacités différentes des éleveurs à gérer leur potentiel de reproduction que les différences liées à la race ou au type de production laitière ou viandeuse. Elle se trouve confirmée par le fait qu'au sein de chaque spéculation, certains troupeaux atteignent pour les différents paramètres étudiés, les valeurs considérées comme optimales. La fécondité des génisses exprimé par l'âge du premier vêlage est comparable quel que soit le type de spéculation allaitante (28 mois), mixte (29 mois) ou laitière (29 mois). Moyennant le respect de certains conditions sanitaires et nutritionnelles, il apparaît que la race viandeuse Blanc Bleu Belge est aussi précoce que les races laitières. La fécondité des vaches exprimée par le délai nécessaire à l'obtention d'une gestation est meilleure dans les troupeaux laitiers (111 jours) qu'allaitants (125 jours), les troupeaux mixtes présentant une situation intermédiaire (117 jours). Ce fait résulte essentiellement d'une première insémination plus tardive dans les troupeaux allaitants (84 jours) que mixtes (76 jours) ou laitiers (73 jours), suite à une période d'anoestrus plus prolongée identifiée indirectement par l'intervalle entre le vêlage et la première chaleur détectée par l'éleveur et respectivement égale en moyenne à 79, 67 et 59 jours dans les troupeaux allaitants, mixtes et laitiers. En effet, les trois spéculations présentent une fertilité comparable qu'elle soit exprimée par le pourcentage de gestation en première insémination (45 %) ou par le nombre d'inséminations nécessaires à l'obtention d'une gestation (troupeaux allaitants: 2.4, mixtes: 2.5 et laitiers: 2.3). La qualité de la détection des chaleurs caractérise les trois types de spéculation. Enfin, les troupeaux laitiers présentent une fréquence plus élevée de pathologies puerpérales (rétention placentaire et fièvre vitulaire) et du post-partum (métrites, kystes ovariens) que les élevages allaitants ou mixtes). Dans le chapitre 4, nous avons cherché à décrire la fréquence des pathologies puerpérales et du postpartum et à en identifier les facteurs de risque individuels ou d'environnement chez la vache viandeuse et laitière. Ont ainsi été étudiées la rétention placentaire, la fièvre vitulaire, l'involution utérine, les infections utérines et les kystes ovariens. Les valeurs fréquentielles observées (Tableau 59) sont les premières du genre pour les conditions d'élevage que nous connaissons. A ce titre, elles ont valeur de référence. Les pathologies puerpérales telles que la rétention placentaire et la fièvre vitulaire sont plus fréquentes chez la vache laitière que chez la vache viandeuse. La vache laitière se caractérise par ailleurs par une plus grande fréquence de retard d'involution utérine et de kystes ovariens que la vache viandeuse. L'infection du tractus génital constitue la pathologie dominante et sa manifeste avec la même fréquence dans les deux spéculations. D'une manière générale, la proportion de vaches atteintes par une ou plusieurs pathologies est plus élevée dans la spéculation laitière que viandeuse. TABLEAU 76 : FRÉQUENCE COMPARÉE DES PATHOLOGIES PUERPÉRALES ET DU POST-PARTUM CHEZ LA VACHE LAITIÈRE ET CHEZ LA VACHE VIANDEUSE. Pathologies Laitier Viandeux % n % n Rétention placentaire 4.4 7367 3.5 12235 Fièvre vitulaire 4.4 7367 0.05 12235 Retard d'involution utérine 21-50 jours 18.7 3690 13.9 6042 Infections du tractus génital Post-partum 36.5 4856 29.0 6084 21-50 jours 19.4 2791 19.4 3847 Kystes ovariens Post-partum 16.5 3363 6.9 4746 21-50 jours 9.5 3168 2.9 5155 Une fois quantifiée la fréquence des pathologies dans les deux spéculations, nous avons cherché à en identifier les facteurs de risque par la méthode des Odds Ratio et de la régression logistique. Certains se sont avérés être communs aux deux spéculations pour une pathologie donnée. Ainsi, l'âge de l'animal contribue à augmenter le risque de rétention placentaire et de retard d'involution utérine, la réduction de la longueur de la gestation celui de la rétention placentaire et la césarienne celui de l'infection utérine. De même, la gémellité augmente le risque de rétention placentaire et d'infection du tractus génital alors que la rétention placentaire et le retard d'involution utérine favorisent l'infection du tractus génital dont la présence augmente le risque de retard d'involution utérine. A l'inverse, nous avons constaté un effet plus spécifique de certains facteurs en fonction de la spéculation surtout en ce qui concerne la rétention placentaire et la fièvre vitulaire chez la vache laitière ce qui laisse en présumer une pathogénie commune. La saison du vêlage influence davantage le risque d'une pathologie chez la vache laitière que chez la vache viandeuse. Ce fait reflète peut-être l'effet indirect de la production laitière à l'origine d'un métabolisme différent. Sur le plan pratique, il est intéressant de distinguer deux types de facteurs. Les uns sont davantage inhérents à l'animal. Ils sont par conséquent moins directement modifiables . Qualifiés de "marqueurs de risque", ils concernent le numéro de lactation, la longueur de la gestation, le nombre de veaux et la saison du vêlage. D'autres peuvent davantage être considérés comme des "facteurs de risque "proprement dit dans la mesure ou ils peuvent faire l'objet d'une attitude préventive ou curative de la part du vétérinaire. Ainsi chez la vache viandeuse le recours à la césarienne sera préféré au vêlage réalisé par traction pour diminuer la fréquence du retard d'involution utérine. Un suivi thérapeutique anti-infectieux de cette intervention chirurgicale ainsi que de la rétention placentaire sera de nature à diminuer la fréquence des infections du tractus génital et à favoriser la qualité de l'involution utérine. Chez la vache laitière, la prévention de la fièvre vitulaire et une meilleure détection du vêlage contribueront à réduire l'incidence de la rétention placentaire directement ou indirectement par la diminution de la mortalité néonatale. Ce faisant, le risque d'infection utérine sera réduit et ainsi la fréquence du retard d'involution utérine s'en trouvera diminué ce qui contribuera à réduire le risque de kystes ovariens. Le chapitre 5 a été consacré à l'étude comparée chez la vache laitière et viandeuse de la fertilité et de la fécondité ainsi que de leurs facteurs de risque individuels ou d'environnement. La fertilité et la fécondité ont été analysées respectivement par le pourcentage de gestation en première insémination et par l'intervalle entre le vêlage et l'insémination fécondante. Les pathologies puerpérales et du post-partum étudiées exercent d'une manière générale peu d'effet direct sur ces deux paramètres. En effet, chez la vache laitière, le pourcentage de gestation en première insémination ne se trouve diminué que par la rétention placentaire et par la présence d'une infection du tractus génital 41 à 50 jours après le vêlage tandis que la fièvre vitulaire est la seule pathologie à avoir une influence négative sur l'intervalle entre le vêlage et l'insémination fécondante. Il faut sans doute voir dans cette constatation l'effet positif exercé indirectement par la mise en place d'un suivi mensuel de reproduction. Celui-ci offre en effet au praticien la possibilité d'un dépistage et par conséquent d'un traitement précoce des pathologies rencontrées. Par ailleurs, il est possible que ces pathologies contribuent davantage à augmenter le risque de réforme de l'animal que celui d'infertilité ou d'infécondité. Au vu de notre étude, l'amélioration du pourcentage de gestation en première insémination constitue une priorité essentielle chez la vache laitière mais plus encore chez la vache viandeuse. Elle peut être espérée chez la première en évitant le recours à la césarienne, en prévenant la rétention placentaire qui prédispose aux infections du tractus génital, en évitant d'inséminer l'animal avant le 50ème jour du post-partum et en agissant sur les facteurs susceptibles de réduire l'anoestrus du postpartum Chez la vache viandeuse de race Blanc Bleu belge, la césarienne constitue un "mal nécessaire". La réduction de la fertilité qu'elle entraîne est le prix à payer mais non un obstacle à la politique de sélection viandeuse de plus en plus intensive menée dans cette spéculation. Le recours à des conditions optimales pour sa réalisation qu'elles soient de nature chirurgicales ou hygiéniques doit permettre de réduire les complications péritonéales et par conséquent à améliorer le pourcentage de gestation en première insémination. Nos résultats nous incitent par ailleurs à postposer après le 70ème jour du post-partum le moment de la première insémination chez la vache viandeuse et à ne pas recommander l'utilisation de spirales vaginales pour l'induction de la première chaleur après le vêlage. Sans doute, il serait intéressant d'étudier l'impact de solutions alternatives telles que la politique d'un sevrage précoce sur la réapparition rapide d'une activité ovarienne après le vêlage, facteur pouvant contribuer à réduire l'utilisation de traitements inducteurs. L'influence des variables antérieures est pratiquement nulle dans les deux spéculations à l'exception toutefois de la fièvre vitulaire chez la vache laitière. Cette observation devrait inciter le praticien a tenir compte du passé métabolique de l'animal pour décider du traitement préventif des animaux à risque.

LINZER HESSEN Linzer Hessen ( - ) Einband ( - ) Impressum ( - ) [Abb.]:Kaiser Franz Josef I. ( - ) [Abb.]: Kaiser und König Karl I. ( - ) Titelseite ([1]) Impressum ([2]) [Begleitworte]: ([3]) [Begleitworte]: ([4]) [Begleitworte]: ([5]) Vorwort des Verfassers ([6]) [Gedicht]: ([7]) [Abb.]:Ernst Ludwig Großherzog von Hessen und bei Rhein ([8]) Aus der Geschichte der Hesseninfanterie vor dem Weltkrieg (9) Der Bestallungsbrief (9) [Abb.]: Kaiser Karl VI. (10) [Abb.]: Eugenio von Savoyen (11) Organisation, Besoldung, Fahnen. Höhere Führung und innere Ordnung (12) Pflichten und Strafen (12) [Abb.]: Österreichische Infanterie zur Zeit der Regimentsgründung 1733 (13) Kulturhistorisches um 1733 (14) Musterliste aus dem Jahre 1754 (15) [Abb.]: Offiziere und Grenadier um die Mitte des 18. Jahrhunderts (15) [2 Abb.]: (1)Die Schlacht bei Kolin (2)Die Schlacht bei Kolin. Sturmangriff des Regiments Salm (16) [Abb.]: Feldmarschall Leopold Graf Daun in der Schlacht bei Hofkirch (17) [Abb.]: Die Schlacht bei Landshut (18) [2 Abb.]: (1)Belagerung von Glatz (2)Gefecht bei Freyberg (19) [2 Abb.]: (1)Feldmarschall Gideon Freiherr von Laudon nimmt die Übergabe Belgrads entgegen (2)Die Schlacht bei Belgrad (20) [Abb.]: Feldmarschall Nikolaus Fürst zu Salm-Salm ( - ) Erste Inhaber des Regimentes (21) [4 Abb.]: (1)Feldmarschalleutnant Franz Graf Ferraris (1770 - 1775) (2)Feldmarschalleutnant Josef Freiherr von Tillier (1775 - 1788) (3)Feldzeugmeister Wilhelm Baron Kiebeck (1788 - 1811) (4)Kardinal Erzherzog Rudolf von Österreich (1811 - 1831) (21) [3 Abb.]: (1)Feldzeugmeister Franz Richter von Binnenthal (1832 - 1840) (2)Feldmarschalleutnant Johann Hrabovsky von Hrabova (1840 - 1848) (3)Feldmarschalleutnant Ludwig Freiherr von Wolgemuth (1849 - 1851) (22) Todesmutige Vierzehner an der bayrisch-salzburgischen Grenze 1805 (23) [2 Abb.]: (1)Ludwig III., Großherzog von Hessen und bei Rhein (1851 - 1877) (2)Ludwig IV., Großherzog von Hessen und bei Rhein (1877 - 1892) (23) Kämpfe auf heimatlichem Boden (25) [Abb.]: Das Gefecht bei Ebelsberg (25) Napoleon geschlagen (26) [Abb.]: Generalissimus Erzherzog Carl in der Schlacht bei Aspern (27) [Abb.]: Klebek-Infanterie im Sturm auf Aspern (28) Das Regiment der Befreiungskriege 1813 - 1815 (28) [Abb.]: Einzug der Verbündeten in Paris (31) [Abb.]: Feldmarschall Carl Fürst Schwarzenberg meldet den verbündeten Monarchen - Kaiser Franz I. von Österreich, Zar Alexander I. von Rußland und König Friedrich Wilhelm III. von Preußen - den Sieg bei Leipzig ( - ) [Abb.]: Feldzeugmeister Franz Richter von Binnenthal mit seinem Stabe (35) [2 Abb.]: (1)Fahnenweihe beim k. k. Linien-Infanterieregiment Nr. 14 im Jahre 1841 am Linzer Hauptplatz (2)Major Johann Wanivenhaus Edler von Spangfeld (1805 - 1841) (Grenadier, Leutnant, Oberleutnant und Hauptmann im Regiment) (36) [Abb.]: Feldmarschall Josef Graf Radetzky (37) [Abb.]: Leutnant Moritz Crammer erhielt 1848 die Goldene Tapferkeitsmedaille (38) Aus dem "Reiße-Büchl" meines Großvaters (38) [2 Abb.]: (1)Infanterist unter Feldmarschall Radetzky (2)General und Grenadier in der napoleonischen Zeit (39) [Abb.]: Hesseninfanterie im Sturme auf Ponte vecchio di Magenta ( - ) Rangliste der Offiziere 1859: (41) Magenta. Ponte-vecchio achtmal gestürmt (42) [Abb.]: Hessen im Kampf mit französischer Garde in der Schlacht bei Solferino (43) [Abb.]: Feldmarschalleutnant Ludwig Ritter von Benedek bei Solferino (45) [Abb.]: Oberleutnant Ludwig Pauli rettete in der Schlacht bei Magenta im Handgeemenge die Fahne des 1. Baons (46) [Abb.]: Heldentod des Obersten Ferdinand Mumb von Mühlheim bei Solferino (47) Solferino - Översee - Veile (48) [Abb.]: Feldmarschalleutnant Ludwig Freiherr von Gablenz begrüßt die Schwarzgelbe Brigade - I. R. 14 und I. R. 27 - bei Oeversee ( - ) [2 Abb.]: (1)Hessen, die ersten in Veile (2)Hessengedenktafel in Böhmisch-Leipa (49) Königgrätz (50) [2 Abb.]: (1)Offiziers- und Mannschaftsgruppe 1866 (2)Gefreiter Johann Jax, nachmaliger Fabrikbesitzer, lebt 93jährig in Linz (50) [Abb.]: Bischof Franz Josef Rudigier weiht 1882 die Fahne des IV. Hessenbataillons im Linzer Dome ( - ) Lorbeeren im Süden (51) [Abb.]: Erzherzog Albrecht nach dem Siege bei Custozza (51) [Abb.]: Offiziers- und Mannschaftsgruppe vor dem Ausmarsch auf den italienischen Kriegsschauplatz im Jahre 1866 (53) Die Hessen in der Krivoschije 1882 (54) [Abb.]: Die Borche di Cattaro mit der Lovcengruppe (54) [Abb.]: Der Hessenobelisk am Friedhof von Cattaro (55) [3 Abb.]: (1)Oberst Karl Watzek † Mitkämpfer von 1866 und 1882 (2)Leutnant i. d. Res. Max Ritter v. Ulrich (1882) (3)Leutnant i. d. Res. Heinrich Taschauer Mitkämpfer von 1882 (56) [3 Abb.]: (1)Innsbruck (2)Innsbruck: Offiziers- und Mannschaftsgruppe der 8. Feldkompagnie (Sitzend: Feldwebel Anton Steinkellner, Oberleutnant Karl Zeller, Hauptmann Cölestin Kahler, Leutnant Viktor Grundner, Reserveunteroffizier Josef Stöhringer) (3)1901: Fünzigjähriges Hessen-Inhaberjubiläum in Bozen (57) [3 Abb.]: (1)Bregenz (2)Bodensee-Reunion in Bregenz 1907 General der Kavallerie Erzherzog Eugen beim Empfang der bayerischen und württembergischen Offiziere (3)S. M. Kaiser Franz Josef besichtigt das Regiment nach einer Manöverübung in Kärnten (58) [3 Abb.]: (1)1908: Empfang des Linzer Hausregiments am Franz-Josef-Platz (2)Offiziers- und Mannschaftsgruppe der 8. Feldkompagnie (Mitte: Leutnant Hermann Seif, Leutnant i. d. Res. Wilhelm Eppinger) (3)Linz 1911: Das Offizierskorps des Regimentes (Sitzend: Hauptmann Freiherr v. Saar, Hauptmann Freiherr v. Mayer, Hauptmann Walter, Hauptmann Heissig, Major v. Rizetti, Major Pöschmann, Major Lewandowski, Oberleutnant Michl, kaiserlich japanischer Major Hildekadzu Kashi, Oberst Edler v. Hinke, Oberstleutnant Rabatsch, Major Benesch, Major Markovic, königlich rumänischer Oberleutnant Parajanu, Major Vitzthum, Major Tenner, Stabsarzt Dr. Hubka, Hauptmann Malina) (59) [2 Abb.]: (1)Oberst v. Hinke mit Offizieren in der Manöverstation Mayerhofen Zillertal (2)Regimentstambour Josef Bilek (1914 - 1918) (60) [4 Abb.]: (1)1911: Sand bei Bruneck (2)Die 8. Feldkompagnie nach Überquerung des Schwarzensteingletschers (3)Das Regiment bei Landro am Marsche nach Cortina d'Ampezzo (4)Plätzwiese mit Monte Cristallo (61) Oberste und Kommandanten des Regimentes: (62) [2 Abb.]: (1)Oberst Ferdinand Mumb v. Mühlheim (2)Oberst Adolf Schütte Freiherr v. Waxensberg (62) [4 Abb.]: (1)Oberst Hugo Ritter Taulow v. Rosenthal (2)Feldmarschalleutnant Ludwig Edler v. Cornaro (3)Generalmajor Gustav Scharinger Ritter v. Olósy (4)Oberst Oskar Negrelli Ritter v. Moldelbe (63) [4 Abb.]: (1)Oberst Siegmund Klug Edler v. Klugenwald (2)Feldmarschalleutnant Wilhelm Lahousen Edler v. Vivremont (3)Oberst Heinrich Polaczek (4)Oberst Johann Linhart (64) [4 Abb.]: (1)Oberst Alfred Edler von Hinke (2)Generalmajor Friedrich Edler von Löw (3)Oberst Artur von Pöschmann (ad interim) (4)Oberst Thomas Benesch (65) [Abb.]: Oberst Richard von Vittorelli (66) [Widmung]: (66) Kämpfe und regimentsgeschichtliche Ereignisse (1739 - 1882) (67) [2 Abb.]: (1)Oberstleutnant Ing. Karl Heppner (ad interim) (2)Oberst August von Ontl (67) [Abb.]: General-Feldzeugmeister Christian Reichsritter von Vogelsang, kommandierender General in den Niederlanden, Gouverneur von Luxemburg (68) [Abb.]: Feldmarschalleutnant Alexander, Prinz von Hessen und bei Rhein, erwarb 1859 als Divisionär bei Solferino das Ritterkreuz des Militär-Maria-Thersia-Ordens (69) Theresien-Ordensritter vor dem Weltkriege (70) [Abb.]: Feldmarschalleutnant Maximilian Prinz zu Salm-Salm, als Major 1757 erster Ritter des Militär-Maria-Theresien-Ordens im Regiment (70) [Abb.]: Generalmajor Adam Freiherr Krammer von Obereck, als Oberst 1757 zweiter Ritter des Militär-Maria-Theresien-Ordens im Regimente (71) [Tabelle]: Verzeichnis der dem Regimente vor dem Weltkriege verliehenen Tapferkeistmedaillen (71) Die Garnisonen der Vierzehner (72 - 73) [2 Abb.]: (1)Garnisonsstadt Linz im Hintergrund die Alpenkette (2)Eidesleistung der Rekruten in der Schloßkaserne zu Linz 1902 (72 - 73) Hochgestellte Persönlichkeiten die im Regimente in Diesntleistung standen (74) [2 Abb.]: (1)Feldmarschall Joseph Fürst Lobkowitz (2)Feldzeugmeister Maximilian Graf Baillet de Latour, Hofkriegsratspräsident (74) [3 Abb.]: (1)Karl, regierender Fürst zu Ysenburg (2)Feldzeugmeister Franz Marquis Lusignan (3)Feldzeugmeister Franz Flliot de Crenneville, Oberstkämmerer Sr. Majestät des Kaisers Franz Josef (75) [4 Abb.]: (1)Oberst Erzherzog Ernst (2)General der Infanterie Franz Schaedler, Armeeinspektor, Inhaber des I.-R. 30 (3)Generaloberst Adolf Freiherr von Rhemen zu Bärenfeld, Generalgouverneur von Serbien (4)General der Infanterie Ludwig von Fabini (76) [2 Abb.]: Ferdinand I., Zar von Bulgarien, k. u. k. Feldmarschall (77) Das Hessen-Regiment Nr. 14 im Weltkrieg (78) Mobilisierung (78) [Abb.]: Titelbild der Kaiser-Manifeste (79) Manifest Kaiser Franz Josefs vom 28. Juli 1914. An meine Völker! (79) Armee- und Flottenbefehl Kaiser Franz Josefs. Kaiser Wilhelm. An das deutsche Heer und die deutsche Marine. (80) Die Kommandobesetzung zeigt folgendes Bild: (81) [Abb.]: Die Hessenfahne am Ausmarschtage des Regimentes (Fahnenträger Kadett i. d. R. Leidinger, rechts Oblt. v. Pospischil) (81) Heerführer und höhere Kommandanten im Weltkriege (82) [2 Abb.]: (1)Feldmarschall Erzherzog Eugen, Kommandant der Südwestfront (2)Feldmarschall Franz Graf Conrad von Hötzendorf, Chef des Generalstabes bis Februar 1917, sodann Kommandant der "Heeresgruppe Conrad" (82) [2 Abb.]: (1)Feldmarschall Erzherzog Friedrich, Armeeoberkommandant bis Februar 1917 (2)Feldmarschall Svetozar Boroevic von Bojna, Kommandant der Isonzoarmee, 1918 Kommandant der "Heeresgruppe Boroevic" (83) [2 Abb.]: (1)Generaloberst Erzherzog Josef Ferdinand Kommandant der IV. Armee (2)Generaloberst Alois Fürst Schönburg-Hartenstein, Kommandant des Edelweißkorps, 1918 Kommandant der VI. Armee (84) [2 Abb.]: (1)Generaloberst Viktor Graf Dankl, Landesverteidigungskommandant von Tirol, 1916 Kommandant der XI. Armee (2)Generaloberst Josef Freiherr Roth von Limanowa-Lapanów, Kommandant des XIV. Armeekorps, 1916 Landesverteidigungskommandant von Tirol (85) [2 Abb.]: (1)General der Infanterie Horsetzky Ernst Edler v. Hornthal Kommandant der 3. Infanteriedivision, 1918 Kommandant des XXVI. Armeekorps (2)Feldmarschalleutnant Heinrich Wieden von Alpenbach, Kommandant der Edelweißdivision (86) Der Feldzug gegen Rußland 1914 - 1915 (87) Ausmarsch und Aufmarsch (87) [Abb.]: Ausmarsch der Maschinengewehrabteilung II/14 (Hauptmann Agathon Kotschy) (88) Rangliste der Offiziere und der Offiziersaspiranten im Februar 1914 (88) [2 Abb.]: (1)Budapest: Oberleutnant Richard Tenner mit Offizieren des II. Feldbataillons (2)Menageverteilung am Bahnhof in Budapest (89) Die Feuertauf (91) [2 Abb.]: (1)Rudki bei Sambor (2)Kaiserfeier des 2. Feldbaons in Rudki östlich Sambor (91) [Karte]: 28. August 1914. (92) [Abb.]: Mittagsrast bei Oserdów (92) [Abb.]: Gefechtsentwicklung des Regimentes zur Weltkriegsfeuertaufe im Gefechte bei Oserdów-Przewadów (93) Lehrgeld im Bewegungskrieg (93) [Abb.]: Gefechtsstandpunkt des 3. Infanterie-Divisionskommandos (Feldmarschalleutnant Roth) bei Oserdów (93) [2 Abb.]: (1)Erste Feuerstellung des Feldkanonenregiments Steyr Nr. 14 bei Oserdów (2)Die ersten Kriegsgefangenen in Oserdów (94) [3 Abb.]: (1)Das russische Grenzwachhaus nördlich Liski (2)Die erste feldmäßigen Deckungen (Schützenlöcher) des Regimentes nach dem Gefecht bei Liski (3)Die ersten Schützengräben des Regimentes nach dem Gefecht bei Liski (95) [2 Karten]: (1)31. August 4 h früh (2)30. August 2 h 30 min - 31. August 3 h 30 min früh (96) Grauenvolles Erwachen (96) [Abb.]: Die Weltkriegs-Feuertaufe der Hessen bei Oserdów ( - ) [2 Abb.]: (1)Das Regiment lagert nach dem Gefecht bei Liski (2)Regimentstrain bei Liski (97) Strapazenreicher Rückzug (98) Der Überfall bei Michalówka (98) Das erste Marschbaon (99) [Karte]: Wegskizze nördlich von Lemberg (99) Der vereitelte Finkenfang (100) [Abb.]: Sanitätspatrouille des 2. Feldbaons bei Lemberg (100) Heiße Kämpfe am San (101) Der rollende Rubel (102) [Abb.]: Ruthenische Bauern bringen Schlachtvieh (103) Der Vorstoß nördlich Krakau (103) [Abb.]: Krakau (104) Die Fahne in Gefahr (104) [Abb.]: Kloster Lezajsk am San (105) Aus Gefechtsberichten (105) Die Schlacht von Limanowa - Lapanów (107) [3 Abb.]: (1)Blick von Limanowa nach Norden (2)Umgebung von Limanowa (3)Höhen nordwestlich von Limanowa (107) [Abb.]: Esrtürmung eines russischen Schützengrabens bei Limanowa (108) Kriegsgeschichte im Telegrammstil (108) [3 Abb.]: (1)Westlich von Limanówa (2)Gelände um Lapanów (3)Sicht von der Stradomkahöhe gegen Südwest (109) Die Stradomka-Brücke (110) [Karte]: Buczyna (8. XII. 1914) und Grabina (9. XII. 1914) (111) [Abb.]: Die Gegend um Sobolów (112) Hessen-Weihnacht (112) Im Sicherungsdienst am Dunajec (113) [2 Karten]: (1)Radlów - Niwka 19. - 27. XII. 1914 (2)Wielka - Wies, Dunajec - Sicherung 1./I. - 18./I. 1915 (114) [Abb.]: Höhe 419 (115) [3 Abb.]: (1)Feldmarschalleutnant von Korsetzky im Schützengraben bei Janowice links Oberstleutnant Ontl (2)Maschinengewehrstand nördlich Janowice (3)Stellung der 16. Feldkompagnie bei Janowice (116) Der Durchbruch bei Tarnów (116) [2 Abb.]: (1)Bei Janowice. Sicht vom Maschinengewehrstützpunkt III/14 (2)Stellung mit Unterstand bei Janowice (117) [4 Abb.]: (1)Deckung des Regimentskommandos bei Janowice (2)Maschinengewehrstützpunkt III/14 bei Janowice (3)Baum-Beobachtungsstand in der Stellung bei Janowice (4)Stellung der 10. Feldkomapagnie bei Janowice (118) Der Sturm bricht los (119) [4 Abb.]: (1)Russischer Schützengraben (2)Stellungen am Lubinkabach (3)Schützengraben bei Lubinka (4)Eigene Stellung bei Lubinka (119) [2 Abb.]: (1)Russische Waldstellung bei Lubinka (2)Feindliche Stellung bei Lubinka (120) Hinter den Russen her (121) [3 Abb.]: (1)42-cm-Mörser vor Tarnów (2)Der Mörser feuerbereit (3)Laderaum des Mörsers (121) [3 Abb.]: (1)Trichter nach dem Einschlag eines 30.5-cm-Mörsergeschosses (2)Erbeutetes russisches Maschinengewehr (3)Heldengräber bei Tarnów (122) [2 Karten]: (1)Bildbaumhöhe- 456 (2)M. H. Woźniczna, Kłokowa (123) [2 Karten]: (1)Zdol 306 (2)Zawada (124) Der russische Zusammenbruch (124) Atempause am San (124) [2 Abb.]: (1)Russische Gefangenenkolonne nach dem Durchbruch bei Gorlice - Tarnów (2)Russische Schützengräben am San (125) [2 Abb.]: (1)Nachrichtenpatrouille am San (2)Mannschaftsgruppe in einem Gefechtsunterstand am San (links: Zugsführer Johann Reischl, rechts: Feldwebel Franz Weixelbaumer) (126) [2 Abb.]: (1)Gefechtsunterstände am San (2)Russische Gefangene werden beim Divisionskommando verhört (127) Zum zweitenmal über die Grenze (128) [Abb.]: Das Regiment überschreitet die russische Grenze - Vorbeimarsch an Obst v. Vittorelli (128) [Abb.]: Oberst v. Vittorello besichtigt die Gefechtsstellungen bei Letownia (129) Die Julikämpfe an der Bystrzyca (130) [Karte]: (130) [2 Karten]: (131) Kosaken attackieren (131) Letzte Reserve (132) [Abb.]: Abwehr der Kosakenattacke an der Bystrzyca (2. Schlacht bei Krasnik - Lublin). - Bildmitte: Hauptmann Ernst Eisner, rechts: Oberleutnant Walter Vogt ( - ) [Abb.]: Zuckerfabrik Zakrzówek (133) [Abb.]: Lublin (134) Direktion Lublin (134) Allein voraus (135) [Abb.]: Oberleutnant Burian überschreitet mit einem Nachrichtendetachement die Reste einer Brücke bei Turka (136) Marsch durch die russische Unendlichkeit (137) [2 Abb.]: (1)Im "Fuchsloch" (2)Eingang zum "Fuchsloch" (137) [2 Abb.]: (1)Infanteriebeobachtungsstand im Schützengraben (2)Wellblechunterschlupf (138) Fall der Festung Luck (139) [Abb.]: Luck (139) [2 Abb.]: (Eigener Fesselballon bei Luck (2)Verankerter Fesselballon bei Luck (140) Vor dem russischen Haustor (140) [Abb.]: Kompagnieküche bei Luck (140) [2 Abb.]: (1)Reservestellung vor Olyka (2)Stellung vor Olyka (141) [Abb.]: Postenunterstände bei Olyka (142) Halten bis zum letzten Mann (142) Schwankendes Kriegsglück (142) [3 Abb.]: (1)Stellung bei Krupy (2)Straßensperre vor Krupy (3)Hundegespann (143) [Abb.]: Von den Russen gesprengte Eisenbahnbrücke über den Styr, rechts eigen Kriegsbrücke (144) Winter im fernen Osten (144) Das Leben im Schützengraben. Hessenrobinsonade (145) [Abb.]: Kriegsbrücke über den Styr (145) [2 Abb.]: (1)Unterstand in der Reservestellung bei Pokalzczewo (2)Feldmesse im "Hessenwäldchen" bei Pokalzczewo (146) Post im Niemandsland (146) [Abb.]: Unterstand des Regimentskommandos in der Stellung bei Pokalzczewo (im Vordergrund Oberstleutnant v. Ontl und Hauptmann Eisner) (147) Das Abschiedsgefecht (147) [Abb.]: Kompagnie Hauptmann Vogel in der Stellung bei Pokalzczewo (147) Ins heilige Land Tirol (148) [Abb.]: Erzherzog-Thronfolger Karl Franz Josef beim Regimente in Chorlupy. Vor Seiner kaiserlichen Hoheit Oblt. i. d. Res. Adalbert Neuhauser (148) [Karte]: Russischer Kriegsschauplatz (149) Erlebnisse des Infanteristen Moser (150) Die ersten Gefechte Ende August 1914 (150) Das 1. Marschbaon des Infanterieregimentes Nr. 14 in der Schlacht bei Lemberg (152) Tapfere Vierzehner am San und nördlich von Krakau (153) Das Regiment in der Schlacht von Komarów (156) [Karte]: Lage der Gruppe Erzh. Josef Ferdinand (3., 8. ITD. und 41. HITD.) am 28. August 1914, ca. 5h nachm. (157) [Karte]: Feuertaufe, 28. VIII. 1914 1h nachm. Beginn der Entwicklung (158) [Karte]: Feuertaufe, 28. VIII. 1914 5h30 nachm. Einbruch, Verfolgung, Nächtigung. (159) [Karte]: Lage des IR. 14 am 30./8. 1914 als Divisionsreserve. (162) [Karte]:30.(8. 1914 4./14 Geschützbedeckung bei 2. Bt./GHD. 14, rückt in den Nachmittagsstunden ein und nimmt abends am Angriff des Rgts. teil. (163) [Karte]:Nächtigung des IR. 14 vom 30. auf den 31./8. (4h30 vorm. russischer Überfall). (165) Der erste Offensivtag bei Gorlice 1915 (166) [Abb.]: Drahtverhau vor eigenen Stellungen am russischen Kriegsschauplatz (167) Aus meinem Kriegstagebuch. Im Brückenkopf Krupy (169) [2 Abb.]: (1)Rundsicht von Luck (2)Oberleutnant Steffan mit der Fahnenkompagnie vor dem Empfang des Erzherzog-Thronfolgers Karl Franz Josef bei Chorlupy (170 - 171) Der italienische Feldzug 1915 - 1918 (172) Die Offensive auf der Hochfläche von Vielgereuth (172) [2 Abb.]: (1)Kastell Trient (2)Straße Calliano - Vielgereuth (Folgaria) (173) [2 Abb.]: (1)Etschtal bei Calliano (2)35-cm-Kanone (174) Der Monte Coston erstürmt (175) [3 Abb.]: (1)Gardolo im Etschtal (2)Typisches Etschtaler Bauerngehöft (3)30.5-cm-Mörser feuerbereit (175) [Abb.]: Vielgereuth (176) Ein harter Bissen (176) [Abb.]: Angriff auf den Monte Coston ( - ) [4 Abb.]: (1)Gefechtsvorrückung am Hang des Monte Coston (2)Am Monte Coston (3)Am Monte Coston erbeutete italienische Mitrailleuse (4)Einvernahme gefangener Alpini (177) [3 Abb.]: (1)Monte Coston, Coston d'Arsiero, Monte Campomolon (2)Italienisches Fort Campomolon (3)Erbeutetes Festungsgeschütz im Fort Campomolon (178 - 179) [2 Abb.]: (1)Die Tonezzaspitzen (2)Campana am Tonezzaplateau (180) Der Monte Cimone fällt (180) [Abb.]: Ladestation am Passo della Vena (180) [2 Abb.]: (1)Erbeutete italienische Minenwerfer (2)Motorisierte Fliegerabwehrkanone auf der Hessen-Rainerstraße (181) [Abb.]: Rio Freddotal. Links Monte Cimone, rechts Seluggio. Im Hintergrund Priofora und Novegnomassiv (182) [3 Abb.]: (1)Die "Zweifelsturmrippe im Rio Freddotal (2)Unterstand im Rio Freddotal. Vor der Deckung Leutnant Oskar Pöschl (3)Feldwache im Abschnitt Cimone-West (183) [Abb.]: Rundsicht: Monte Cengio, Monte Sumano, Monte Cimone, Monte Priafora (184 - 185) Der Gegner über die Maioffensive 1916 (184 - 185) Coston und Coston d'Arsiero (184 - 185) Monte Cimone d'Arsiero (184 - 185) [2 Abb.]: (1)Oberleutnant Panitschka beschießt vorgehenden Feind am Osthang des Monte Cimone (2) Am Monte Cimone erbeutetes italienisches Langrohrgeschütz (186) [Abb.]: Die Priafora (187) Im Becken von Arsiero (187) [Abb.]: Beim Konservenabkochen (187) [Abb.]: Arsiero (188) [Abb.]: Posinatal und Priafora (189) [2 Abb.]: (1)Werk Lusern nach heftiger Beschießung (2)38-cm-Haubitze auf der Hochfläche von Lafraun (Lavarone) (190) Halt vor der Poebene (190) [Abb.]: Werk Verle. Im Hintergrund die Tonezzaspitzen (191) [Abb.]: Das Coe-Lager (192) Das 3. Baon in der Hölle des Karstes (193) [2 Abb.]: (1)30.5-cm-Mörser am Borcolopaß (2)Häuser in Opachiasella (193) [Abb.]: Das Pasubio Massiv (194 - 195) Am Heldenberg der Kaiserjäger (194 - 195) [2 Abb.]: (1)Feldwache am Pasubio (2)Proviantträger am Pasubio (196) Der Grabenkrieg geht weiter (196) [4 Abb.]: (1)Vallestellung mit Tonezzaspitzen (2)Cima Pajle (3)Feldmarschall Erzherzog Friedrich besichtigt das 25. Marschbaon (Divisionsreserve) bei San Sebastiano. Rechts Hauptmann Jkawetz (4)Feldmarschall Graf Conrad besichtigt Teile des Regiments bei der Malga Fratte d'Arsiero. Links Edelweißdivisionär Feldmarschalleutnant Ernst von Horsetzky (197) [2 Abb.]: (1)Bischof Dr. Johannes Maria Gföllner erteilt den Segen nach der Feldmesse bei Malga secondo posto (2)Menageausgabe in der Stellung Cimone-West (198) [2 Abb.]: (1)Deckung in der Stellung Cimone-West (2)Südstollen am Monte Cimone (199) [3 Abb.]: (1)Im Laghibecken. Von links nach rechts. Oberleutnant Keller, Oberst v. Vittorelli, Erzherzog Karl Albrecht, Major Sauer (2)Lawinenkreuz am Passo della Vena (3)Im Soldatenheim an der Hessen-Rainerstraße (200) [2 Abb.]: (1)Feldmesse beim Regimentskommando im Laghettotal (2)Der "Blitzweg" bei Molino (201) [2 Abb.]: (1)Blick von Cadine gegen Terlago mit Paganella (2)Terlago (202) [3 Abb.]: (1)Hauptmann v. Pospischil mit dem Offizierskorps des 29. Marschbaons in Terlago (2)Offiziersgruppe des 29. Marschbaons in Terlago (3)Schloß Terlago. Lt. Kuß, Lt. Meisl und Fhnr. Kloimstein (203) [3 Abb.]: (1)Kirche in Pedescala (Asticotal) (2)Das zerstörte Pedescala (3)Die "Gibraltar" - und die "Tiger"-Stellung beiderseits des Asticotales. Rechts der Ostabfall des Monte Cimone (204) [4 Abb.]: (1)Zerstörte Häuser in Forni (Asticotal) (2)Soldatenheim "Horsetzky" an der Hessen-Rainerstraße (3)Schützengraben in der "Gibraltar"-Stellung (4)Forni im italienischen Scheinwerferlicht (205) [Abb.]: Sieben Gemeinden. Links Cimone-Ost (206) [Abb.]: Friccastraße. Im Hintergrund Carbonare und Tonezzaspitzen (207) Hessenabwehr im Raume Ortigara - Porta Lepozze (207) [Karte]: Die Ortigara - Schlacht. Lage am 10. Juni 1917 früh und der italienische Angriff an diesem Tage. (208) [Karte]: Die Ortigara - Schlacht. Lage am 19. Juni 1917 früh und der italienische Angriff an diesem Tage. (209) [Abb.]: Im heißen Ringen am Monte Ortigara (211) [Abb.]: Das Kampfgelände der Ortigaraschlacht (212 - 213) Italienische Darstellungen (212 - 213) Die mißglückte Ortigara-Offensive (212 - 213) [Abb.]: Lager Dosso del Fine (214) [Abb.]: Straßenverkehr am Monte Rover zwischen Caldonazzo und Cost'alta (215) [Abb.]: Caldonazzosee vom Monte Rover (216) Nach einer italienischen Stimme. "Ortigara", 10. bis 26. Juni 1917 (216) [Abb.]: Der Caldonazzo- und der Levicosee mit der Brentagruppe (217) [Abb.]: Das Regiment auf der Piazza d'armi in Trient (218) Der Kaiser kommt (218) [Abb.]: Seine Majestät Kaiser Karl verabschiedet sich vom Regiment nach der Besichtigung am Monte Rover (219) Begrüßung durch Erzherzog Eugen (220) [3 Abb.]: (1)Lager Monte Rover (2)Zur Erholung in Cost'alta (3)Barackenlager Cost'alta (220) Erholung in Trient (220) [Abb.]: Feldmarschall Erzherzog Eugen beim Regimente am Monte Rover. Vor Seiner kaiserlichen Hoheit Oberst v. Vittorelli, Oberst v. Ontl, Major Schuldes, Major Sauer, Oberleutnant Pernklau (221) [Abb.]: Hochfläche von La Fraun (Lavarone) (222) Das Ringen um den Heldenberg (222) [Abb.]: Asticotal mit Campolongo (223) [2 Abb.]: (1)Rundsicht v. Monte Zebio (2)Deckungen beim Gruppenkommando am Monte Zebio (224 - 225) Die "Nothelfer" treten an (224 - 225) [Abb.]: Italienischer Schützengraben auf der "Katze". Im Hintergrund der Monte Zebio (224 - 225) [2 Abb.]: (1)Schützengraben am Monte Zebio (2)Sandsackstellung am Monte Zebio (226) [4 Abb.]: (1)Offiziersfeldwache (Lt. Ernst Meisl im Keller der Schule in Pedescala) (2)Unterstand in der Reservestellung bei Pedescala (3)Kirche in San Pietro (Asticotal) (4)Vor einer Kaverne in der Pedescalastellung (227) [2 Abb.]: (1)San Pietro im Asticotal (2)Hessengedenkstein für die Gefallenen im Asticotal (228) [Karte]: Skizze aus dem Manuskripte "Mt. San Gabriele, 17. August bis 24. Oktober 1917" (229) [2 Abb.]: (1)Rundblick auf Monte Santo und Monte San Gabriele (Westhänge). Standpunkt bei Kirche Sveta Katherina, Höhe 307 (2)Laufgraben, Kronbergsattel Kote 408, zum Trigonometer Monte San Gabriele (230 - 231) [Abb.]: Monte San Daniele mit Ternovaner-Wald, Blick vom Monte San Gabriele (232) [Abb.]: Die Erstürmung des Monte San Gabriele. Bildmitte: Oberleutnant Franz Kern, im Vordergrund Leutnant Dr. Karl Staufer ( - ) [Abb.]: Monte San Gabriele mit österreichischer C-Linie, Blick gegen Kote 552 (233) [2 Abb.]: (1)Unterstände in einer Doline östlich Kote 552 auf dem Monte San Gabriele vor der Schlacht (2)Oberes Drittel des Laufgrabens zum Trigonometer 646 des Monte San Gabriele (234) [2 Abb.]: (1)Blick von Kote 552 (Mitte des Gabrielerückens) gegen Kote 526 (Veliki Hrib) (2)Italienische Gefangene des Regimentes am Monte San Gabriele (235) [3 Abb.]: (1)Maskierte Straße nach Ternova (2)Menageverteilung im Ternovaner Wald (3)Zeltlager im Ternovaner Wald (236) Was der Feind darüber sagt (236) Il Monte della Morte (236) [Karte]: Italienischer Kriegsschauplatz (237) Der Gabriele und höhere Führung. Das Generalstabswerk über den Angriff des Infanterieregiments 14 auf den Blutberg (238) Der Siegeszug gegen Italien 1917 (238) [Abb.]: Feldmarschall Freiherr v. Boroevic nach der Besichtigung des Regimentes in Idria. Links Oberst Vittorelli, Hptm. Hingler, Oblt. v. Kenzian, Oblt. P. O. Schmidt (239) Marsch in den Aufmarschraum (239) Schulter an Schulter ins Feindesland (240) [Abb.]: Italienischer Schützengraben nach dem Durchbruch bei Flitsch (241) [Abb.]: Rundsicht von Tolmezzo (242 - 243) Vom Tagliamento an den Piave (242 - 243) [Abb.]: Belluno (244) [Abb.]: Arten bei Fonzaso mit Monte Aurin (245) [Abb.]: Feltre (246) Im Durchbruchstale der Brenta (247) [Abb.]: Monte Grappa (247) [Abb.]: Monte Pertica (248) [Abb.]: Brentatal bei Vanini (249) [Abb.]: Vanini im Brentatal (250) [Abb.]: Blick von Incin in das Brentatal bei Vanini (251) [Abb.]: Talsperre Primolano (252) Am Col del Orso (252) [Abb.]: Enego (252) [2 Abb.]: (1)Monte Cismon (2)Straße in Cismon (253) [Abb.]: Posten im Stizzonetal (254) Ein rätselhaftes Marschziel. - In der Kaiserstadt (254) [Abb.]: Oblt. Franz Kern, der meistausgezeichnete Frontoffizier der Armee, nach der Dekorierung mit dem Orden der Eisernen Krone zweiter Klasse, auf der Schmelz in Wien (255) [2 Abb.]: (1)Ausmarsch des Regimentes aus dem Breitenseer Barackenlager in Wien zur Front (2)Einwaggonierung des Regimentes in Wien (256) Offizierseinteilungsliste im Felde 1917 (256) [2 Abb.]: (1)Oberleutnant in Paradeuniform (2)Gefreiter in Feldadjustierung (257) Die Junischlacht 1918. A, Col del Rosso (258) [Abb.]: Truppenunterstände in der Frenzellaschlucht (259) [Abb.]: Volltreffer in einem Unterstand in der Frenzellaschlucht (260) [Abb.]: Der eigene und der feindliche Stellungsverlauf am Col del Rosso (261) [Abb.]: Col del Rosso. Unter den Racheln die Frenzellaschlucht (262 - 263) Mein Ehrentag im Felde (262 - 263) [2 Abb.]: (1)Kampfstellung und Deckung am Cil del Rosso (2)Das Regimentskommando am Col del Rosso (Oberst v. Ontl, Hauptmann Hingler, Oberleutnant v. Wellenreiter) (262 - 263) [2 Abb.]: (1)Lager Barricata (2)Barricata Lagerkommando (264) [Karte]: Bereitstellung der Edelw.-Div. zum Angriffe. K. u. k. "Edelweiss"-Div. Kmdo. Gefechtsbericht Op. Nr. 266/12 Beilage 1. (265) Das Kommando der Edelweißdivision über den Col del Rosso (266) [Karte]: Lage am 15./6. ca. 11h vorm. K. u. k. "Edelweiss"-Div. Kmdo. Gefechtsbericht Op. Nr. 266/12 Beilage 6. (267) [2 Abb.]: (1)Straße bei Foza (2)Oberleutnant Kariopp mit den Resten seiner Maschinengewehr-Kompagnie nach dem letzten Großkampf des Regiments am Col del Rosso (269) [2 Abb.]: (1)In Auer: Se. Majestät Kaiser Karl empfängt eine Abordnung des Regiments. Vor Sr. Majestät Oberleutnant Johann Kellermayr (2)Die nach dem Großkampf am Col del Rosso verbliebenen Offiziere des I. Baons im Retablierungsquartier in Piagora (Lt. Forstner, Oblt. Kern, Lt. Rachbauer, Lt. Czulik, Lt. Schmid, O.-A. Dr. Wagner, Oblt. Kretschmer, Lt. Breuer, Lt. Schulz, Lt. Meisl) (270) [Karte]: Italienische Kriegsschauplatz (271) Rangliste der Offiziere und Offiziersaspiranten im Mai 1918 (272) [Abb.]: Die Hessenregimentsfahne ( - ) Einzeldarstellungen (Italienischer Teil) (275) Galghera! (275) [3 Abb.]: (1)Oblt. i. d. Res. Franz Roder (2)Lt. i. d. Res. Max Aigmüller (3)Lt. i. d. Res. Franz Schild (275) Porta Lepozze (Ortigara). Vorereignisse (279) Gefechtsbericht des Hauptmanns Edmund Spazil, Baonskommandant-Stellvertreter (279) [Abb.]: Rundsicht v. Alte Chiesa (Nördl. Teil) (280 - 281) Wegverhältnisse (280 - 281) Das Gelände (280 - 281) Der Feind (282) Situation vor dem Einsetzen der Vierzehner (282) [Karte]: Angriff am 15. Juni 1917 (283) Meine Einrückung (284) [Abb.]: Angriffsgelände am Fuße des Monte Ortigara (285) [Abb.]: Die von der Kompagnie Oberleutnant Kern rückeroberte Kote 2007 (286) Die Aktion "Anna" (286) Der Gegenangriff der Italiener am 15. Juni 1917 (Siehe Skizze Seite 283.) (287) [Abb.]: Blindgänger einer italienischen Mine auf dem Monte Ortigara (287) [Abb.]: Die Überlebenden der 8. Feldkompagnie nach der Ortigara-Schlacht (289) [Abb.]: Reste des 3. Feldbaons nach der Ortigara-Schlacht (291) Die Stimme des Feindes: (291) Le grande italiane della primavera 1917 (Die großen italienischen Offensiven im Frühjahr 1917) (292) Der Kalvarienberg der "Stumpfen Federn" (Monte Ortigara). "L'Opera degli Alpini, Littorio-Roma" (293) Die Hessen halten und verbluten (295) Leutnant Josef Hörmanseder am Gabriele. Der Mann in der Schlacht (296) Am Heldenberg der Hessen. Die Gruppe Major Heinrich Sauer. (297) [Karte]: Der Mt. S. Gabriele. Lage am 10. IX. 1917, wie sie vermutet wurde. (299) [Abb.]: Serpentinenstraße über Schloß Kronberg nach Görz. Blick auf Süd- und Osthang des Monte San Gabriele. Standpunkt Nordwesthang Monte San Daniele. Höhe ca. 450 m (300 - 301) [Abb.]: Der Inhalt: "Nach links Verbindung, nach rechts unmöglich, da unter dem schwersten Minenfeuer, Feinde nichts zu bemerken, alles ruhig. (305) [Abb.]: Salcano-Brücke bei Görz. Links Hang des Monte San Gabriele. Rechts Monte Sabatino. Im Hintergrund das Görzer Becken (306) [Abb.]: Nächtliches Trommelfeuer am Isonzo. Mitte: Eisenbahnbrücke bei Salcano (307) [Abb.]: Görz (308) [Abb.]: Bahnhof in San Daniele (309) Von den heldenmütigen Kämpen, die alle für eine höhere Dekoration vorgeschlagen wurden, seien ehrend hervorgehoben: (310) Auf der anderen Seite (Italienische Kampfschilderungen) (311) L'azione del San Gabriele (311) [Abb.]: Tragtierkolonne beim Lager Pri Peci (311) Der Angriff auf den San Gabriele (312) Der Regimentsheld erzählt vom Monte San Gabriele (312) Die österreichische Offensive im Trentino - Die italienische Gegenoffensive - Der Col del Rosso (316) Die erste Phase des Angriffes. Plateau von Folgaria (316) Die zweite Phase der Offensive (316) Abschiedsworte des Obersten Regimentskommandanten Richard v. Vittorelli (317) Das X. Marschbataillon des oberösterr. k. u. k. Infanterieregimentes "Ernst Ludwig Großherzog von Hessen und bei Rhein" Nr. 14 im Weltkrieg (318) Aufstellung des Baons und Ausmarsch ins Feld (Mai 1915.) (318) Die ersten Kämpfe (Hornischek - Schöntalhöhe - Eisenreich.) (24. Mai bis 5. Juni 1915.) (318) [Abb.]: Hauptmann Ritter v. Hantken mit dem Offizierskorps des X. Marschbaons (319) [Abb.]: Hornischek. Fernblick gegen Tonrast, Rotwand, Fischleintal, Drei Zinnen und Innergsell (320) Auf Dolomitenhöhen (Gottres, Son Pauses, Fanes, Il Falé, Monte Piano.) (7. Juni bis 22. Juni 1915.) (320) [Abb.]: Landro. Blick gegen die Drei Zinnen (321) [3 Abb.]: (1)Landro mit Monte Piano (2)Straßensperre Landro (3)Landro mit Nordhang des Monte Piano (322) Einsame Talwacht (Die 2. Kompagnie im Fanes- und Travenanzestal.) (9. Juni bis 21. Juli 1915.) (323) [2 Abb.]: (1)Sandsackstellung am Monte Piano (2)Unterkünfte am Monte Piano (323) [Abb.]: Monte Piano und Schwalbenkofel (324) [2 Abb.]: (1)Travenanzestal und Tofana (2)Wolf Glanvell-Hütte im Travenanzestal (325) Kein Wanken und kein Weichen (Rothek - Matzenboden - Seikofel.) (31. Juli bis 29. August 1915.) (326) [2 Abb.]: (1)Rothek (2)Sexten (327) "Selbst ist der Mann!" (Monte Coston.) (5. bis 24. September 1915.) (328) [Abb.]: Der Monte Coston von Südost (329) "Die immer fest dreinschlagenden Vierzehner" (Plaut - Pioverna.) (3. bis 8. Oktober 1915.) (331) [Abb.]: Abgewiesener italienischer Angriff am Plaut (333) Abwehrkämpfe und Angriffsvorbereitungen (Cost Alta und Trient.) (Oktober 1915 bis April 1916.) (334) Im ewigen Eis (Adamello, Doß bei Morti.) (29. April bis 12. Mai 1916.) (334) [Abb.]: Im Lager Cost Alta (335) Doch noch dabei (Bei Arsiero, Priaforà, Monte Giove.) (1. bis 22. Juni 1916.) (335) Wie sie in die Falle gingen (Monte Cimone.) (23. Juni bis 5. Juli 1916.) (336) [Abb.]: Rechts: Cimone [Südabsturz] - Mitte: Caviojo - Hintergrund: Priafora (337) Von Sommerkämpfen, Winterleiden und kühnen Taten (Im Val Sugana, Civaron - Coalba - Colazzo.) (6. Juli 1916 bis 8. Juni 1917.) (337) [Karte]: Skizze der eigenen und feindlichen Stellungen auf Colazzo. (338) [3 Abb.]: (1)Colazzo (Kote 1010) im Val Sugana (2)Blick von den Colazzohängen gegen den West-Civaron und ins Val Sugana (3)Unterabschnitt Colazzo, Val Sugana, links vorne Kote 1010, rechts Maorahänge (339) Auf der Grenzwacht (Cima Dieci - Ortigara - Porta Lepozze - Kote 2007.) (11. Juni bis 17. Juli 1917.) (340) [Karte]: Übersichtsskizze der Kämpfe im Ortigara-Raume (342) Wandern und Bauen (Wieder im Val Sugana und auf den Sieben Gemeinden.) (17. Juli bis 30. Oktober 1917.) (343) Am Monte Meletta (11. November bis 15. Dezember 1917.) (343) [Abb.]: Am Monte Meletta (344) [Abb.]: Der Monte Meletta (345) [Karte]: Der Kampf um Mte. Meletta. (4. u. 5. Dezember 1917) (346) [Abb.]: S. M. Kaiser Karl empfängt eine Offiziersabordnung in Auer (X Major v. Szilley) (347) Reiche Mitgift (Errichtung des k. u. k. Infanterieregimentes Nr. 114.) (5. Dezember 1917 bis 26. Jänner 1918). (348) [Gedicht]: Stille Helden (349) Adamello, Mai 1916 (X/14) (349) Italienische Urteile (350) L'impresa dell' Adamello, aus "L'opera degli Alpini" (350) Am Grappa und an dem Piave (350) Das k. und k. Infanterieregiment Nr. 114 (351) Teilnahme des Infanterieregiments Nr. 114 an den Kämpfen um den Col del Rosso (352) [Abb.]: Oberstleutnant Rudolf Freiherr v. Handel-Mazetti (353) [Abb.]: Das Angriffsgelände des VI. Korps - in der Bildmitte Frenzelaschlucht und Racheln des Col del Rosso (354) [Karte]: Lage am 25./6. früh. K. u. k. "Edelweis"-Div. Kmdo. Gefechtsbericht Op. Nr. 266/12, Beilage 20. (355) [Abb.]: Oberstleutnant Alfons Marbach mit dem Offizierskorps des 1. Feldbaons des Infanterieregiments 114 (356) [Karte]: Bis 4h nachm. bekannte Lage. 30./6. K. u. k. "Edelweiss"-Div. Kmdo. Gefechtsbericht Op. Nr. 266/12 Beilage 32. (357) [Abb.]: Kaltern: Überreichung des vom Offizierskorps dem Regimentskommandanten gewidmeten Ordens der Eisernen Krone II. Klasse mit KD. und den Schwertern (359) [Abb.]: Vittorio (361) [2 Abb.]: (1)Hauptmann Rudolf Edler von Polak. 1. Regimentsadjutant (2)Oberleutnant Walter Kenzian Edler von Kenzianshausen. 2. Regimentsadjutant (362) [Abb.]: Rückmarsch nach dem Waffenstillstand. Im Hintergrund der Panarotta (363) Offizierseinteilungsliste des k. u. k. Infanterieregiments Nr. 114 Ende Oktober 1918 (364) Nachwort des ehemaligen Regimentskommandanten (365) Das Edelweißsturmbaon (365) [Abb.]: Monte Majo. Kote 1472 von der Stellung der 13. Kompagnie aus gesehen (366) [Tabelle]: Hauptmann Kwasnievsky hatte für den Angriff die erste Sturmkompagnie, entsprechend der von Major Burger vorgesehenen Formierung, folgendermaßen eingeteilt: (367) [2 Abb.]: (1)Kommando des 4. Baons am Monte Majo (2)Blick vom Monte Majo gegen Toraro und "Blitzweg" (367) [Abb.]: In Bruck a. d. Leitha. Von links nach rechts: Lt. Hüttner, Lt. Eder, Oblt Pierer, Lt. Fischer, Lt. Schwetz, Lt. Hamberger (368) [Gedicht]: (368) [2 Abb.]: (1)In der Frenzelaschlucht (2)Offiziere des Sturmbaons in Pinzon (369) Darüber ein persönlicher Bericht (369) [Abb.]: Der Übungsplatz des Sturmbaons in Pinzon (369) [2 Abb.]: (1)Übung mit Flammenwerfern im Strumkurs (2)Das Sturmbaon im Cordevoletal (370) [2 Abb.]: (1)Hauptübung des Sturmbaons in Levico (2)Rückmarsch des Sturmbaons im Cordevoletal (371) Die Maschinengewehrkompagnie ///14 beim Edelweißsturmbaon (372) [Abb.]: Feindstellung unter Flammenwerferwirkung (373) [Abb.]: Quartier in Lacosta auf dem Marsche nach Fonzaso. Von links nachr rechts: Lt. Bock, Lt. Gangl, Lt. Hamberger, Lt. Schwetz (374) [2 Abb.]: (1)Rast des Baons in Alleghe im Cordevoletal (2)Auf der Heimfahrt nach Linz (375) Offiziere und Offiziersaspiranten des Regimentes (376) [11 Abb.]: (1)Obst. Karl Edler von Staskiewicz (2)Gmjr. Hugo von Leeb (3)Gmjr. William von Einem (4)Obst. Gustav Kuchta Edler von Megiasi (5)Obstlt. Georg Böhm (6)Obst. Franz Nickerl von Ragenfeld (7)Obstlt. Aurel von Bászel (8)Obstlt. Heinrich Schuldes (9)Obstlt. Ludwig Kirchner von Neukirchen (10)Obstlt. d. Gstbskps. Franz Zimmermann (11)Obstlt. Theodor Erhard (376) [12 Abb.]: (1)Mjr. August Schediwy (2)Obstlt. Eduard Lehmann (3)Mjr. Waldemar Ritter von Brunner (4)Obstlt. Julius Scazigino Edler von Medeazza (5)Mjr. Maximilian Ehnl (6)Obstlt. Alfons Marbach (7)Mjr. Friedrich Ritter Hantken von Prudnik (8)Mjr. Heinrich Freiherr von Saar (9)R.-A. i. d. Res. Dr. Franz Kruckenhauser (10)Mjr. Theodor Malina (11)Mjr. Heinrich Sauer (12)Mjr. Ottokar Podhalsky (377) [11 Abb.]: (1)Hptm.-Rf. Johann Horak (2)Hptm. Robert von Rehberger (3)Hptm. Erwin Hingler (4)Hptm. Stanislaus Ritter von Kwasniewski (5)Hptm. Emil Freiherr von Tkalcsevich (6)Hptm. Friedrich Vogel (7)Rtm. i. d. Res. Karl Urban (8)Hptm. i. d. Res. Karl Angel (9)Hptm. Voktor Grundner (10)Fk. i. d. Res. Apois Bader (11)R.-A. Dr. Josef Bochskanl (378) [11 Abb.]: (1)Hptm.-Fp. Heinrich Schartner (2)Hptm.-Rf. Stephan Schuller (3)Hptm. Georg Hoffmann (4)Hptm. i. d. res. Walter Vogt (5)Hptm. Rudolf Sanetti (6)Hptm. Ernst Eisner (7)Hptm. Karl Kenzian Edler von Kenzianshausen (8)Hptm. Alois Zadrazil (9)Hptm. Edmund Spacil (10)Hptm. Eduard Steffan (11)Mjr. Josef Heindl (Hnewkowsky) (379) [12 Abb.]: (1)Hptm. Johann Jkawetz (2)Hptm. Max Jaschke (3)Hptm. Rudolf Fischer (4)Hptm. Josef Herberg (5)Hptm. i. d. Res. Ing. Rudolf Burgholzer (6)Hptm. Josef Wittek von Saltzberg (7)Hptm. Alois Ritt (8)Fk. Franz Josef Hämmerle (9)Hptm. Rudolf Pospischil Edler von Wolsegger (10)Hptm. Maximilian Wagmeister (11)Hptm. Lambert Popp (12)Hptm. i. d. Res. Ferdinand Neßler (380) [12 Abb.]: (1)Oblt. i. d. Res. Franz Lasser (2)Oblt. i. d. Res. Johann Magauer (3)Oblt. i. d. Res. Adolf Semenitz (4)Oblt. i. d. Res. Karl Lettner (5)Oblt. i. d. Res. Gustav Leidinger (6)Oblt. i. d. Res. Wilhelm Bock (7)Oblt. i. d. Res. Dr. Eduard Straßmayr (8)O.-A. i. d. Res. Dr. Franz Dangl (9)Oblt. i. d. Res. Rudolf Wonnebauer (10)Oblt. i. d. Res. Alois Bruneder (11)Oblt. i. d. Res. Karl Lechner (12)Oblt. i. d. Res. Georg Laher (381) [12 Abb.]: (1)Oblt. i. d. Res. Adolf Scharmüller (2)Oblt. Ernst Benkiser Ritter von Porta Comasina (3)Oblt. i. d. Res. Johann Fehringer (4)Oblt. i. d. Res. Viktor Knörlein (5)Oblt. i. d. Res. Leo Zaunmüller (6)Oblt. i. d. Res. Johann Marian (7)Oblt. i. d. Res. Karl Jedlitschka (8)Oblt. Ludwig von Erler (9)Oblt. i. d. Res. Josef Duffek (10)Oblt. i. d. Res. Josef Sieber (11)Oblt. i. d. Res. Wilhelm Eibuschütz (12)Oblt. Eugen Burian (382) [14 Abb.]: (1)Ldst.-Oblt. Josef Reith (2)Oblt. i. d. Res. Karl Stemberger (3)Oblt. i. d. Res. Max Ottenweiler (4)Oblt. i. d. Res. Albert Neuhauser (5)O.-A. i. d. Res. Dr. Leopold Straß (6)Oblt. i. d. Res. Josef Hörmanseder (7)Oblt. Arthur Breindl (8)Oblt. i. d. res. Rudolf Pierer (9)Oblt. i. d. Res. Ludwig Gärtner (10)Oblt. i. d. Res. Emmerich Perl (11)Oblt. i. d. Res. Josef Piesche (12)Oblt. i. d. Res. Josef Plakolm (13)Oblt. i. d. Res. Josef Staudacher (14)Oblt. Josef Müller (383) [12 Abb.]: (1)Oblt. i. d. Res. Franz Schenkenfelder (2)Oblt. Josef Freiherr Roth von Limanowa-Lapanow (3)Oblt. i. d. Res. Emmerich Dichtl (4)Oblt. i. d. Res. Adolf Haasbauer (5)Oblt. i. d. Res. Engelbert Griedl (6)Oblt. Max Sturm (7)Oblt. i. d. res. Georg Frauscher (8)Oblt. i. d. Res. Franz Bahn (9)Oblt. Max Tenschert (10)Oblt. Viktor Du Rieux de Feyau (11)Oblt. i. d. Res. Emmerich Peham (12)Oblt. i. d. Res. Martin Sporn (384) [12 Abb.]: (1)Oblt. i. d. Res. Hermann Krejci (2)Oblt. i. d. Res. Karl Scharitzer (3)Oblt. i. d. Res. Johann Greinöcker (4)Oblt. i. d. Res. Johann Ehrenmüller (5)Oblt. i. d. Res. Johann Hofstadler (6)Oblt. i. d. Res. Ludwig Plakolb (7)Oblt. i. d. Res. Franz Nowotny (8)Oblt. i. d. Res. Josef Hainböck (9)Oblt. i. d. Res. Karl Pernklau (10)Oblt. Friedrich Ebner (11)Oblt. i. d. Res. Wilhelm Eppinger (12)Oblt. i. d. Res. Josef Bruckner (385) [12 Abb.]: (1)Oblt. i. d. Res. Johann Neuß (2)Oblt.-P.-O. Karl Schmidt (3)Oblt. Richard Witt (4)Oblt. i. d. Res. Wolfgang Heiß (5)Lt. i. d. Res. Heinrich Commenda (6)Oblt. i. d. Res. Franz Buchmayr (7)Oblt. i. d. Res. Julius Müller (8)Oblt. O.-A. i. d. Res. Dr. Georg Wagner (9)Oblt. Wenzel Mlcoch (10)Oblt. i. d. Res. August Rettenbacher (11)Oblt. Erwin Lahousen Edler von Vivremont (12)Oblt. Alfred Stolz (386) [12 Abb.]: (1)Oblt. i. d. Res. Franz Jirsa (2)Oblt. i. d. Res. Josef Ortner (3)Oblt. i. d. Res. Max Panitschka (4)Oblt. Franz Kariopp (5)Lt. Hanns Schöndorfer (6)Oblt. Andreas Gugenbichler (7)Oblt. i. d. Res. Ernst Adam (8)Oblt. Adolar Schusta (9)Oblt. Helmut von Görtz (10)Oblt. i. d. Res. Johann Haager (11)Oblt. Alois Mayer (12)Oblt. i. d. Res. Alfred Schwetz (387) [14 Abb.]: (1)Lt. i. d. Res. Reinhold Baumgartner (2)Lt. i. d. Res. Josef Aigner (3)Lt. i. d. Res. Johann Scheiber (4)Lt. i. d. Res. Rudolf Steinkogler (5)Lt. i. d. Res. Otto Vogscha (6)Lt. i. d. Res. Matthias Breuer (7)Lt. i. d. Res. Dr. Josef Aigner (8)Lt. i. d. Res. Edmund Ebner (9)Lt. i. d. Res. Franz Gruber (10)Lt. i. d. Res. Otto Gerstl (11)Lt. i. d. Res. Franz Landl (12)Lt. i. d. Res. Johann Buchberger (13)Lt. i. d. Res. Friedirich Müller (14)Lt. i. d. Res. Rupert Dunzendorfer (388) [12 Abb.]: (1)Lt. i. d. Res. Josef Gangl (2)Lt. i. d. Res. Josef Steppan (3)Lt. i. d. Res. Leo Markl (4)Lt. i. d. Res. Ernst Hamberger (5)Lt. i. d. Res. Viktor Stemberger (6)Lt. i. d. Res. Friedrich Rhomberg (7)Lt.-Rf. i. d. Res. Josef Hauschild (8)Lt. i. d. Res. Friedrich Grüll (9)Lt. i. d. Res. Friedrich Haider (10)Lt. i. d. Res. Ferdinand Meßmer (11)Lt. i. d. Res. Josef Emmerling (12Lt. i. d. Res. Ernst Meisl (389) [12 Abb.]: (1)Lt. i. d. Res. Josef Hennemann (2)Lt. i. d. Res. Rudolf Bünker (3)Lt. i. d. Res. Hermann Korensky (4)Lt. i. d. Res. Franz Dworschak (5)Lt. i. d. Res. Adolf Neumüller (6)Lt. i. d. Res. Hugo Eder (7)Lt. i. d. Res. Johann Zapototzky (8)Lt. Wolgang Garzarolli Edler von Turnlackh (9)Lt. i. d. Res. August Kowaczik (10)Lt. i. d. Res. Karl Klapper (11)Lt. i. d. Res. Gottfried Tschoner (12)Lt. i. d. Res. Franz Grünseis (390) [12 Abb.]: (1)Lt. i. d. Res. Anton Tomann (2)Lt. Leopold Roder (3)Lt. i. d. Res. Wilhelm Christophori (4)Lt. i. d. Res. Karl Eberstaller (5)Lt. Gustav Brandstetter (6)Lt. i. d. Res. Matthias Hemmel (7)Lt. i. d. Res. Anton Gschwandtner (8)Lt. i. d. Res. Oskar Leiner (9)Lt. i. d. Res. Franz Schmid (10)Lt. Leopold Müller (11)Lt. i. d. Res. Karl Wigidak (12)Lt. i. d. Res. Josef Baumgartner (391) [12 Abb.]: (1)Lt. i. d. Res. Friedrich Richter (2)Lt.-Rf. i. d. Res. Josef Fleischmann (3)Ldst.-Lt. Karl Gattermeyer (4)Lt. i. d. Res. Emmerich Steiner (5)Fhnr. i. d. Res. Otto Czepl (6)Lt. i. d. Res. Heinrich Todeschini (7)Lt. i. d. Res. Walter Sturm (8)Lt. i. d. Res. Wilhelm Schulz (9)Fhnr. i. d. Res. Theodor Peer (10)Fhnr. i. d. Res. Max Brandstetter (11)Fhnr. i. d. Res. Oskar Mühlgrabner (12)Fhnr. i. d. Res. Wilhelm Stemberger (392) [12 Abb.]: (1)Fhnr. i. d. Res. Friedrich Kammer (2)Fhnr. i. d. Res. Karl Stöger (3)Fhnr. i. d. Res. Ernst Unger (4)Fhnr. i. d. Res. Rudolf Mayer (5)Fhnr. i. d. Res. Felix Enkner (6)Ldst.-Fhnr. Dr. Otto Richter (7)S.-Fhnr. i. d. Res. Franz Bauer (8)Fhnr. i. d. Res. Hermann Dobler (9)Fhnr. i. d. Res. Vinzenz Forer (10)Fhnr. i. d. Res. Alois Fridrich (11)Fhnr. i. d. Res. Johann Kainberger (12)Fhnr. i. d. Res. Hermann Berger (393) [12 Abb.]: (1)Kd. i. d. Res. Josef Brunner (2)S.-Fhnr. i. d. Res. Gustav Windischbauer (3)E.-F. Korp. Kdtasp. Gottfried Kurzwernhart (4)Kd. i. d. Res. Friedrich Kiffe (5)E.-F. Korp. Kdtasp. Moritz Lebschy (6)E.-F. Gft. Kdtasp. Johann Pröll (7)E.-F. Korp. Kdtasp. Leo Adler (8)E.-F. Kdtasp. Karl Northen (9)E.-F. Korp. Kdtasp. Paul Vlasaty (10)E.-F. Kdtasp. Franz Lobinger (11)E.-F. Kdtasp. Maxim Freiherr Reinlein von Marienburg (12)E.-F. Gft. Kdtasp. Kurt Hamberger (394) Der Zusammenbruch (395) Die im Weltkriege 1914 - 18 gefallenen Hessen (398) [Gedicht]: (398) Offiziere, Offiziersaspiranten, höhere Unteroffiziere (398) [Abb]: Soldatenfriedhof bei Luck (399) Mannschaft. (400) A (400) B (400) C (402) D (402) E (403) F (404) G (405) H (406) I, J (409) K (409) L (412) M (413) N (415) O (415) P (416) Q (417) R (417) S (419) T (422) U, V (423) W (423) Z (425) [Abb.]: Soldatenfriedhof bei Cost' alta (425) Auszeichnungen im Weltkriege (426) Die jüngsten Theresienritter der Hessen. Militär-Verdienstkreuz II. Klasse mit Kriegsdekoration und Schwertern. Kriegsauszeichnungen 1914 - 1918 im Infanterieregiment Nr. 14 (426) [3 Abb.]: Major Béla von Szilley, Ritter des Militär-Maria-Theresien-Ordens (2)Oberleutnant Alois Windisch Ritter des Militär-Maria-Theresien-Ordens (3)Oberleutnant Franz Kern, der bestausgezeichnete Subaltern-Offizier der k. u. k. Armee. (427) Die Besitzer der Goldenen Tapferkeitsmedaille (428) [2 Abb.]: (1)Oblt. Johann Hierzenberger (2)Stfw. Karl Stingeder (430) Besitzer der Goldenen Tapferkeitsmedaille für Offiziere (431) [9 Abb.]: (1)Oblt. Theodor Angele (2)Oblt. i. d. Res. dr. Karl Staufer (3)Oblt. Julius Wellenreiter (4)Hptm. Josef Vichytil (5)F. M. L. Otmar Panesch Edler v. Hohenstegen (6)Hptm. Moritz Edler v. Barisani (7)Lt. Max Nickl (8)Oblt. i. d. Res. Rudolf Feßl (9)Lt. i. d. Res. Ernst Schatzbergera (431) [9 Abb.]: (1)Oblt. Feldpilot Eduard Appel (2)Oblt. i. d. Res. Heinrich Ehrenreiter (3)Lt. i. d. Res. Eduard Jetel (4)Oblt. i. d. Res. Leonhard Bielaz (5)Oblt. i. d. Res. Heinrich Roder (6)Oblt. i. d. Res. Franz Getzendorfer (7)Fhnr. i. d. Res. Leopold Bleimer (8)Fhnr. i. d. Res. Stephan Nemes (9)Fhnr. i. d. Res. Otto Gabriel (432) [9 Abb.]: (1)Stbsfw. Karl Stark (2)Fw. Karl Schiefermeier (3)Stbsfw. Richard Mayer (4)Fw. Josef Mahringer (5)Offzstv. Karl Heuberger (6)Stbsfw. Franz Weixelbaumer (7)Zgsf. Franz Breit (8)Fw. Alois Gütlbauer (9)Zgsf. Johann Lehner (433) [9 Abb.]: Zgsf. Karl Gsöllpointner (2)Ldst.-Zgsf. Franz Pils (3)Ldst.-Zgsf. Ferdinand Wimmer (4)Gft. Karl Pfennigberger (5)Korp. Florian Breitwieser (6)Ldst.-Korp. Leopold Karigl (7)Ldst.-Inf. Leopold Reichetseder (8)Inf. Matthias Hubauer (9)Ldst.-Gfr. Karl Bachler (434) Besitzer der Silbernen Tapferkeitsmedaille I. Klasse (435) [12 Abb.]: (1)Offzstv. Karl Bauernfeind (2)Offzstv. Hugo Greifeneder (3)Offzstv. Johann Apfolter (4)Stbsfw. Matthias Dornetshumer (5)Stbsfw. Franz Krenmayer (6)Stbsfw. Karl Gsöllpointner (7)Stbsfw. Johann Janak (8)Stbsfw. Johann Gangl (9)Stbsfw. Michael Wiesinger (10)Stbsfw. Johann Ecker (11)Stbsfw. Anton Reisinger (12)Stbsfw. Franz Reitböck (435) [14 Abb.]: (1)Fw. Felix Kaltenbrunner (2)Stbsfw. Josef Kühberger (3)Stbsfw. Johann Frühwirth (4)Stbsfw. Josef Datterl (5)Fw. Karl Kern (6)Fw. Johann Achleitner (7)Fw. Anton Derntl (8)Fw. Johann Lehner (9)Fw. Franz Hartmayr (10)Fw. Josef Hochmayer (11)Fw. Josef Rahaberger (12)Fw. Ferdinand Schatz (13)Fw. Karl Pum (14)Fw. Leopold Haslinger (436) [12 Abb.]: (1)Fw. Franz Cernoch (2)Fw. Ernst Walter (Kalivoda) (3)Fw. Leopold Ertl (4)Fw. Peter Kaser (5)Fw. Franz Kern (6)Fw. Johann Eppinger (7)Zgsf. Georg Scharsching (8)Fw. Franz Prikler (9)Zgsf. Franz Weigl (10)Zgsf. Roman Falkner (11)Zgsf. Viktor Mayer (12)Zgsf. Johann Wöhrer (437) [14 Abb.]: (1)Zgsf. Alois Donnerbauer (2)Zgsf. Michael Feilmaier (3)Zgsf. Karl Gruber (4)Zgsf. Alois Krottenhofer (5)Zgsf. Wenzel Pruschek (6)Zgsf. Karl Haas (7)Zgsf. Josef Froschauer (8)Zgsf. Karl Winkelmayer (9)Zgsf. Wilhelm Resch (10)Zgsf. Johann Söllinger (11)Zgsf. Franz Schauberger (12)Zgsf. Leopold Lettner (13)Korp. Franz Fischerlehner (14)Korp. Josef Gföllner (438) [12 Abb.]: (1)Korp. Ferdinand Danzmayer (2)Gft. Klement Schippel (3)Gft. Josef Sieghartner (4)Korp. Ludwig Palnstorfer (5)Korp. Josef Huber (6)Gft. Georg Lehner (7)Gft. Franz Diensthuber (8)Korp. Johann Körner (9)Inf. Franz Weiß (10)Inf. Karl Kickinger (11)Inf. Josef Fuchs (12)Inf. Josef Keferböck (439) Kriegserfahrungen und besondere Formationen in Einzeldarstellungen (440) Der Krieg im Gebirge (440) [Abb.]: Fannesscharte (Dolomiten) (441) [Abb.]: 38-cm-Haubitze beim Abschuß (443) Mit der "Technischen Kompagnie" an der italienischen Front (445) [Abb.]: Stollenbau am Monte Cimone (447) [Abb.]: Artilleriebeobachtungsstand (449) [Abb.]: Kavernenbau am Monte Cimone (450) [2 Abb.]: (1)Soldatenheim "Erzherzog Eugen" auf der Hessen-Rainerstraße (2)Oblt. Feldpilot Franz Müller (451) [Abb.]: Soldatenfriedhof Folgaria (453) [Abb.]: Seilbahnstation Grigno (Val Sugano) (455) [Abb.]: Bau der Barricatastraße (457) [Abb.]: Gesprengte Eisenbahnbrücke bei Moggio (459) Vom Sanitätsdienste beim Infaterieregiment 14 im Weltkriege (460) [Abb.]: Regimentshilfsplatz im Herrenhaus Liski (463) [Abb.]: Verwundetentransport aus Liski (465) [Abb.]: Verwundetentransport bei Gorlice (467) [Abb.]: Verwundetentransport im Hochgebirge (469) [Abb.]: Hilfsplatz am Monte Piano (471) [Abb.]: Hilsplatz am Fuße des Monte Ortigara (473) [Abb.]: Sanitätsunteroffizier Feldwebel Schlager (477) Das Ersatzbataillon (480) [Tabelle]: Es wurden beim Ersatzbaon gezeichnet: (481) [Abb.]: Das Ersatzbaonskommando und seine Referenten. Unterste Reihe von links nach rechts: Lt. i. d. Res. Oskar Remele; Oblt. Josef Herberg; Hptm. Adolf Spitzl; Hptm. Anton Malina; Obst. Franz v. Nickerl; Hptm. Ferdinand Mühlbauer; Hptm.-Rechnungsführer Hans Horak; Lt. i. d. Res. Josef Lutz. Mittlere Reihe von links nach rechts: Feldw. Alfred Holzner; Zfr. Max Eckstein; Gfr. Franz Winkler; E.-F. Grill; E.-F. Zfr. Franz Palfinger; Zfr. Karl Becker; Feldw. Max Lukesch; Zfr. Franz Hink; Feldw. Hans Latzelsberger; Feldw. Georg Böcksteiner; Feldw. Josef Guggenberger; Feldw. Max Krepper; Feldw. Josef Leimer; Feldw. Karl Heinzl; Feldw. Leopold Alzinger; Zfr. Borcik; E.-F. Zfr. Andreas Lischka; Feldw. Alois Weichselbaumer. Obere Reihe von links nach rechts: Gefr. Schaffenberger; Feldw. Bruno Scharitzer; E.-F. Gefr. Filnkößl; Gfr. Karl Fellöcker; Korp. Franz Seiler; Gfr. Hermann Wimmer; L.-Inf. Johann Schimanek; Korp. Johann Fürst; Zfr. Fuchs (483) Oberst von Nickerl und sein Stab (485) In russischer Gefangenschaft (486) Die Umstände meiner Gefangennahme (487) Im Spital in Kiew und Moskau. Reise nach Sibirien (487) Durch Sibirien nach Chabarowsk - Krasnaja-Rjetschka (488) Dienstbetrieb (488) [Abb.]: Offiziers-Kriegsgefangenenpavillon in Krasnaja-Rjetschka, Sibirien (Ostasien) 1914/15 (489) Die Wohnungsverhältnisse. Die Ernährung (489) Die Bekleidung. Die sanitären Verhältnisse (490) Beschäftigung und Arbeit (490) Die Arbeitsverhältnisse der Mannschaft (491) Gagen und Löhnungen (491) Strafbestimmungen. Die Post (492) Der Gottesdienst (492) Fürsorge durch Delegation und Vertretungen. Rückreise - Heimkehr (493) Hessengedichte (494) [Gedicht]: Salm-Infanterie Nr. 14 - Hessenregiment (494) [Gedicht]: Linzer Reimchronik (495) [4 Gedichte]: (1)Musketier-Lied (2)Italien (3)Mailand (4)Die Hessenfahne bei Ponte vecchio di Magenta (496) [Gedicht]: Ein tapferer Vierzehner! Schleswig Holstein (497) [Gedicht]: Die "Hessen" in der Krivoschije (497) [Gedicht]: Liski, 2. September 1914 (498) [Gedicht]: Das Kreuz von Liski (498) [3 Gedichte]: (1)Vor Lubynka 1915 (2)Ein neu Hessenlied (3)Vierzehner-Lied (499) [Gedicht]: Einem Vermißten (499) [4 Gedichte]: (1)Einer von Vielen! (2)Ich hab' ein Hüglein im Polenland. (3)Mein Oberösterreich! (4)Marschlied des X. Hessenbaons (500) [3 Gedichte]: (1)Auf der Priafora (2)Triest! (3)Stilles Heldentum (501) [Gedicht]: November 1918 (501) [2 Gedichte]: (1)Nur dieses nicht! (2)Dö 14er als Nothelfá (502) [Gedicht]: Vierzehná - Kennzoachá (502) [4 Gedichte]: (1)Stellung 1936 (2)Willkommengruß an die Hessenfahne (3)Soldatentag. (4)Tiroler Gruß zum Hessen-Feste (503) Das Hessendenkmal in Linz (504) [Gedicht]: 's Vierzehná-Denkmal (504) [Abb]: Das Hessendenkmal ( - ) Stimmungsbilder aus dem Weltkrieg (505) Meine Assentierung (505) Wie ich den Krieg kennen lernte (506) Ein eherner Hessengruß (509) Faschingsende und Fastenanfang am Dunajec 1914/15 (511) Osterfrieden 1915 am Dunajec (512) Weihnachtserinnerungen (513) Ernste und heitere Erinnerungen an die Maitage 1916 (514) Olga (515) Ein Hessenoffizier im Lande der Skipetaren (516) Aus der Geschichte der österreichischen Militärmusik (517) Die Regimentmusik der "Hessen". (518) Die Hessen-Musik vor 100 Jahren (518) Philipp Fahrbach beim Hessen-Regiment (519) Die letzten Hessen-Kapellmeister (519) [Abb]: Militärkapellmeister Gustav Mahr mit der Regimentsmusik (1918) (520) [Abb.]: Militärkapellmeister d. R. Gustav Mahr mit Fahnenbläsern am Festabend der Monte San Gabriele-Feier 1925 (521) Hessen-Tonstücke (522) [Noten]: Salm-Salm (522) [Noten]: Hessen-Marsch (525) [Noten]: Marsch des X. Hessenbataillons (527) [Noten]: Österreichischer Generalmarsch (529) Regimentsgeschichte 1918 - 1936 des Oberösterreichischen Infanterieregimentes Nr. 14, früher Hessen (531) 1918 - 1919 (531) 1920 - 1924 (531) [4 Abb.]: (1)Obstlt. Friedrich Langer 1. April 1920 bis 30. Juni 1920 (2)Obst. Rudolf Jonke 1. Juli 1920 bis 31. Jänner 1924 (3)Obst. Anton Schenk 1. Februar 1924 bis 31. Oktober 1924 (4)Obst. Wilhelm Wraschtil 1. November 1924 bis 31. Jänner 1925 (532) [4 Abb.]: (1)Obst. Franz Puchmayr 1. Februar 1925 bis 31. Dezember 1927 (2)Obst. Wilhelm Zehner 1. Jänner 1928 bis 30. Juni 1931 (3)Obst. Franz Fischer 1. Juli 1931 bis 31. Juli 1932 (4)Obst. Ferdinand Pichler 1. August 1932 bis 28. Februar 1933 (533) [2 Abb.]: (1)Obst. Anton Kienbauer 1. März 1933 bis 31. Dezember 1934 (2)Obst. Erwin Hingler 1. Jänner 1935 bis heute (534) 1925 - 1932 (534) [2 Abb.]: (1)Die neue Regimentsfahne (2)Oberst Zehner an der Spitze seines Regimentes am Heldenplatz in Wien, September 1930 (535) [3 Abb.]: (1)Dachsteinübungsplatz: Das Karls-Eisfeld mit dem Hohen Dachstein (2996 m) (2)Dachsteinübungsplatz: Berglager Krippenbrunn (1618 m) (3)Dachsteinübungsplatz: Talkaserne und Tallager Obertraun. Im Hintergrund: Mittagskogel (2109 m) und Hoher Krippenstein (1634 m) (536) [4 Abb.]: (1)Beobachtungsstand (2)Regimentsübung im Mühlviertel 1927. Oberst Puchmayr hält bei Eidenberg die Besprechung (3)Aufstieg zum gefechtsmäßigen Schießen bei der Simonyhütte 1928 (4)Oberst Zehner mit dem Offizierskorps am Wetterberg 1929 (537) [2 Abb.]: (1)Defilierung des Regimentes in Wien als Abschluß der Manöver 1930 (2)Allerseelenfest 1930 am Heldenfriedhof (538) 1933 - 1936 (538) [Abb.]: Dekorierungsfeier 1934: Oberst Kienbauer mit dem Offiziers- und Unteroffizierskorps (538) [3 Abb.]: (1)200-Jahrfeier der Hessen am 11. Juni 1933: Oberst Kienbauer kommandiert die Parade (2)Monte-San-Gabriele-Feier 1933: Bundesminister G. g. I. Vaugoin schreitet mit Landeshauptmann Dr. Schlegel die Front ab (3)1933 Linz: Defilierung nach der Jungmännervereidigung am Exerzierplatz (539) [6 Abb.]: (1)Manöverbesprechung (2)Infanteriekanone M 35 in Feuerstellung (3)Schützengruppe im Gefecht (4)Minenwerfer in Deckung (5)1935: Schweres Maschinengewehr in Feuerstellung (6)1935: Leichtes Maschinengewehr in Feuerstellung (540) [2 Abb.]: (1)1935 Linz: Feldaltar am Franz-Josef-Platz bei der Fahnenweihe (2)Fahnenübernahme 1935: Landeshauptmann Dr. Gleißner und Oberst d. R. Sauer befestigen die Fahnenbänder (541) [3 Abb.]: (1)1935 Linz: Die Ehrenkompagnie bei der Fronleichnamsprozession (2)Schwur zur neuen Fahne (3)1936: Oberleutnant Erwin Hingler stellt Oberst d. R. Richard v. Vitorelli das Infanterieregiment Nr. 14, früher Hessen vor. (542) [Abb.]: General der Infanterie Wilhelm Zehner, Staatssekretär für Landesverteidigung (543) [2 Abb.]: (1)Offizierskorps: (2)Unteroffizierskorps: (544) [2 Abb.]: (1)Das Offizierskorps des III. Baons (Steyr): Von links nach rechts: Hptm. Franz Wrbik, Hptm. Nobert Colli, Mjr. Heinrich Linhart, Hptm. Josef Fasching, Mjr. Karl Treitinger, Oblt. Karl Wallergraber, Hptm. Albert Getzner, Obstl. Rudolf Zaar, Oblt. Josef Illes, Obst.-Arzt Dr. Franz Widhalm, Wi.-Oblt. Michael Pureber (2)Das Unteroffizierskorps des III. Bataillons (Steyr): Sitzend von links nach rechts: Stwchtm. Konrad Ammerer, Vzlt. Matthias Demmelmayr, Vzlt. Alois Wiedermann, Zvzlt. Ferdinand Exler, Vzlt. Gratian Andraschko, Wi.-Vzlt. Karl Auer, Wi.-Vzlt. Josef Obermüller.- Stehend von links nach rechts: Wchtm. Josef Pernsteiner, Wchtm. Karl Daschill, Wchtm. Ludwig Forstner, Wchtm. Johann Steirl, Wchtm. Franz Schaden, Wi.-Wchtm. Heinrich Klaffenböck, Wchtm. Johann Mülleger, Wchtm. Anton Feichtner, Wchtm. Rudolf Prenn, Wchtm. Maximilian Gstöttenmayr, Wchtm. Jaroslav Moraver (545) Hessenunterkünfte in Linz (546) [Abb.]: Linz: Schloss 1600 (546) Aus der Geschichte des Schlosses (546) [Abb.]: Die Schlosskaserne (547) [3 Abb.]: (1)Der Brand des Linzer Schlosses und des Landhauses im Jahre 1800 (2)Säulengang in der Schloßkaserne. Links Eingang zur Hessenkapelle (3)Die Toreinfahrt (548) [3 Abb.]: (1)Festbeleuchtung anläßlich der Fahnenweihe 1925 (2)Das aus dem Jahre 1614 stammende Portal der Schloßkaserne (3)Gedenktafel für die im Februar 1934 gefallenen Alpenjäger und der Schloßbrunnen (16. Jahrhundert) (549) [2 Abb.]: (1)Das Römertor der Schloßkaserne (2)Das Friedrichstor mit dem Wappen Kaiser Friedrichs III. (15. Jahrhundert) (550) Die Fabrikskaserne (550) [3 Abb.]: (1)Vorplatz der Schloßkaserne mit dem Ausblick auf den Pöstlingberg (2)Der Hofberg mit dem Aufgang zur Schloßkaserne (3)Stiegenaufgang zur Schloßkaserne (551) [3 Abb.]: (1)Speisesaal der Offiziersmesse am Regimentsfeiertag (2)Vorraum der ehemaligen Offiziersmesse in der Schloßkaserne (3)Salon der Offiziersmesse (552) [3 Abb.]: (1)Aussicht vom Hessenmuseum auf das Donautal, St. Magdalena und auf den Kulmberg (2)Blick vom Hessenmuseum gegen den Mariä-Empfängnis-Dom und den Landhausturm (3)Das Linzer Stadtbild mit dem Alten Dom, der Stadtpfarrkirche und dem Pfenningberg vom Hessenmuseum aus gesehen. (553) [3 Abb.]: (1)Die jetzige Fabrikskaserne (rechts im Vordergrunde) um das Jahr 1840 (2)Die Fabrikskaserne (3)Fabrikskaserne: Gedenktafel der im Februar 1934 Gefallenen (554) Die Hessenbünde (555) Der Hessen-Offiziersbund (555) [2 Abb.]: (1)Major Karl Kenzian Edler von Kenzianshausen (2)Eröffnung des Hessenmuseums 1926 (556) [3 Abb.]: (1)Inhaber-Saal mit der alten Hessenfahne (2)Zehnjahrfeier des Hessenmuseums. Landeshauptmann Dr. Heinrich Gleißner spricht. (3)Inhaber-Saal. (557) [3 Abb.]:(1)Maler Hayd-Saal (2)Blick vom Eingangssaal in das Waffenzimmer (3)Lichtbilder-Saal (558) [Abb.]: Oberst d. R. Heinrich Sauer (559) [3 Abb.]: (1)Die Hessenfahne bei der Weihe des Kaiserjäger-Ehrengrabes am Berge Isel 1923 (Oblt. Roder, Feldw. Walter, Lt. Tschoner) (2)Die Hessenfahne bei der Enthüllung der Kaiserschützen-Gedenktafel am Untersberg 1924 (3)Die Hessenfahne mit altösterreichischen Regimentsfahnen beim deutsch-österreichischen Kameradschaftstag in München 1926. Feldmesse vor dem Armeemuseum (Fahnenoffizier Oblt. Roder, Fahnenführer Fw. Bohdanowicz (560) [4 Abb.]: (1)Fahnenband für das Nachfolgeregiment, gestiftet vom Hessen-Offiziersbund und vom Hessen-Mannschaftsbund (2)Rechts oben: Die Hessenfahne mit den Fahnen des ehemaligen k. u. k. Infanterieregimentes Nr. 91 und des früheren kgl. bayerischen Infanterieregimentes Nr. 16 beim deutsch-österreichischen Wiedersehensfest in Passau, 1927. Rechts: Prinz Alfons von Bayern mit Gefolge am Defilierungsplatz (3)Bild Mitte: Die Hessenfahne bei der Enthüllung des Kriegerdenkmals in Helfenberg, 1927. (4)Rechts unten: Oberst d. R. Karl Watzek, Mitkämpfer von 1866, schlägt den Nagel im Namen der Hessenbünde in die neue Regimentsfahne (1925). Links Fürstin Fanny Starhemberg (561) [3 Abb.]: (1)Die Hessenfahne bei der Gedenkmesse für Kriegsgefallene in der Stiftskirche St. Florian, 1930 (2)Die Regimentsfahne vor dem enthüllten Hessendenkmal in Linz, 1928 (3)Landeshauptmann Dr. Josef Schlegel übernimmt das Hessendenkmal in die Obhut des Landes (562) [Abb.]: Gedenkfeier 1933 an die vor 200 Jahren erfolgte Errichtung des Regimentes (563) [3 Abb.]: (1)Bild oben: Die Hessenfahne mit den Regimentsfahnen vor dem Feldaltar am Franz-Josef-Platz (2)Bild Mitte: Die Fahnen der bestandenen k. u. k. Infanterieregimenter Hoch- und Deutschmeister Nr. 4 (Wien), Albert I. König der Belgier Nr. 27 (Graz), Graf Beck Nr. 47 (Marburg), Freiherr von Heß Nr. 49 (St. Pölten), Erzherzog Rainer Nr. 59 (Salzburg), Freiherr von Succovaty Nr. 87 (Cilli), Freiherr von Czibulka Nr. 91 (Budweis), Freiherr von Waldstätten Nr. 97 (Triest), des k. k. Schützenregiments Nr. 2 (Linz), des k. k. II. Kaiserschützenregimentes (Bozen), des k. k. Freiwilligen oberösterreichischen Schützenregimentes (Linz) und die Flagge S. M. Schiff "Novara" (3)Bild unten: Die Festteilnehmer bei der Feldmesse (564) Die Ortsgruppe Wien (565) [4 Abb.]: (1)Generaloberst d. R. Erzherzog Franz Salvator mit Generalmajor d. R. Oskar von Englisch-Popparich, Gendamerieoberst Franz Vogelhuber, Oberleutnant a. D. Peter Graf Revertera, Generalmajor d. R. Hugo Freiherr von Lederer (2)Generalmajor d. R. Friedrich von Löw hält die Festansprache (3)Feldmarschalleutnant d. R. Ottmar von Panesch und Generalmajor d. R. William von Einem vor der Fahnenfront (4)Generaloberst d. R. Erzherzog Josef Ferdinand defiliert mit dem I. Hessenbataillon. Links Generalmajor d. R. Hans von Kobbe, rechts: Oberst d. R. Karl Edler von Staskiewicz, Oberst d. R. Theodor Malina (565) [4 Abb.]: (1)Bild links oben: Oberst d. R. Richard von Vittorelli überreicht die vom Großherzog Ernst Ludwig von Hessen verliehenen Philippsorden (2)Bild rechts oben: Oberst d. R. Heinrich Sauer überreicht die vom Großherzog Ernst Ludwig verliehenen Silbernen Medaillen für Kriegsverdienste und die vom Regimentsinhaber gestifteten Hessen-Jubiläumsmedaillen (3)Bild Mitte: Generalmajor d. R. von Löw überreicht den Besitzern der Goldenen Tapferkeitsmedaille die von den Hessenbünden zur Zweihundertjahrfeier gestiftete Hessendankplakette (4)Bild unten: Die Hessenmusik (566) [Abb.]: Professor Eduard Lorenz (567) [4 Abb.]: Blattseiten aus dem Goldenen Ehrenbuch (1)Das Reichswappen Österreich-Ungarns (Aquarell) (2)Das Landeswappen Oberösterreichs mit einem Widmungsspruch (Aquarell) (3)Schriftseite (4)Schriftseite (568) [Abb.]: Das Goldene Ehrenbuch der Hessen ( - ) [2 Abb.]: (1)Das Heldenehrbuch der Hessen, geschaffen zur 200-Jahrfeier (2)Das Goldene Ehrenbuch vor der Hessenkapelle (569) [2 Abb.]: (1)Bischof Dr. Johannes Gföllner, Bundesminister für Landesverteidigung General der Infanterie Carl Vaugoin und Landeshauptmann Dr. Josef Schlegel bei der Feldmesse vor dem Hessendenkmal am Regimentsgedenktag 1933 (2)Oberst d. R. Friedrich Ritter Hantken von Prudnik bei Eröffnung der Hessen-Rainerstraße in Schärding 1933 nach der Monte-San-Gabriele-Feier (570) Hessen-Mannschaftsbund Linz (570) [3 Abb.]: (1)Defilierung der Hessenfahnengruppe (Kommandant Oblt. a. D. Kern) und des Fahnenzuges (Kommandant Oblt. i. d. Res. Gärtner) bei der Enthüllung des Armeedenkmals in Wien, 1934. Im Vordergrund Fähnrich Dobler (2)Das Ehren-Signalhorn des Hessen-Mannschaftsbundes nach der Weihe am Regimentsgedenktag 1934. Hornist Feldwebel Hans Baumgartner (3)Am Hessenplatz in Linz (571) [3 Abb.]: (1)Oblt. Dr. Hasenöhrl-Gedenkfeier der Wiener Ortsgruppe des Hessen-Offiziersbundes in der Aula der Universiät, 1935 (2)Oblt. a. D. Franz Kern defiliert mit der Hessenfahnengruppe beim Kameradentag des Eisernen Korps in Graz, 1935. Anschließend der Fahnenzug (Kommandant Oblt. i. d. Res. Gärtner) (3)Die Hessenfahnengruppe (Kommandant i. d. Res. Marian) bei der Monte-San-Gabriele-Feier in Steyr, 1935. Rechts Landeshauptmann Dr. Heinrich Gleißner (572) [Abb.]: Feldmesse während der Monte-San-Gabriele-Feier im Turnierhof der Schloßkaserne in Linz, 1935 (573) Hessengruppe Innsbruck (573) [2 Abb.]: (1)Divisionspfarrer Militärkurat Josef Seelos bei der Ansprache während der Monte-San-Gabriele-Feier, 1935, im Turnierhof der Schloßkaserne (2)Die Hessenfahnengruppe (Kommandant Major d. R. Viktor Grundner) vor der Front des Infanterieregimentes Nr. 14, früher Hessen, am Regimentsgedenktage 1935. Rechts: Regimentskommandant Oberleutnant Erwin Hingler (573) [3 Abb.]: (1)Ehrengäste beim Soldatentag in Aspern, 1936 (2)Bundeskanzler Dr. Kurt Schuschnigg enthüllt die Hessengedenktafel in Aspern (3)Oberst a. D. und Hofrat d. R. Maximilian Ehnl hält die Ansprache bei der Enthüllung der Hessengedenktafel (574) [2 Abb.]: (1)Die 1936 vom Hessenbund Wien in Aspern errichtete Gedenktafel (2)Divisionspfarrer Militärkurat Josef Seelos vor der Weihe der Hessengedenktafel (575) Hessenbund Wels (575) Hessenbund Enns (576) [3 Abb.]: (1)Defilierung des Hessenfahnenzuges (Kommandant Oblt. i. d. Res. Gärtner) in Aspern (2)Oberst d. R. Heinrich Sauer überreicht in Aspern Generaloberst d. R. Viktor Graf Dankl das Hessen-Ehrenabzeichen (3)Die Hessenmusik in Aspern: Links Kapellmeister Karl Stark (576) [2 Abb.]: (1)1936 Linz: Die Hessenfahne bei der Monte-San-Gabriele-Feier. Rechts Oberst d. R. Richard von Vittorelli, Landeshauptmann Dr. Heinrich Gleißner, Divisionär Generalmajor Anton Kienbauer (2)1936 Linz: Landeshauptmann Dr. Heinrich Gleißner schreitet die Front der Hessenbünde ab. Rechts Divisionär Generalmajor Anton Kienbauer, Regierungsdirektor Dr. Otto Richter, Generalstabschef Oberst Karl Wöhrle, Regimentskommandant Oberleutnant Erwin Hingler (577) Hessenbund Vorarlberg (577) [Abb.]: Regimentsgedenktag Linz, 1936: Major d. R. Viktor Grundner mit der Hessenfahnengruppe und der Ehrenabteilung (577) Gruppenbilder einzelner Hessenbünde aus dem Jahre 1916 (578) [2 Abb.]: (1)Hessenoffiziersbund: (2)1936 Linz: Kameradschaftliche Zusammenkunft der Hessenbrüder nach der Monte-San-Gabriele-Feier im Kasinosaal (Vereinsheim d. Hessenoffiziersbundes). Ehrenmitglied Buchdruckereibesitzer Georg Schreiber, München, spricht. Beim Hessenschild: Ehrenmitglied Landeshauptmann Dr. Heinrich Gleißner Oberst d. R. Richard v. Vittorelli, Bürgermeister Dr. Wilhelm Bock (578) [2 Abb.]: (1)1936: Monte-San-Gabriele-Feier der Ortsgruppe Wien des Hessen-Offiziersbundes im Hessenstüberl (2)Hessenbund Wien: (579) [2 Abb.]: Hessen-Mannschaftsbund Linz: (580) [2 Abb.]: (1)Hessen-Mannschaftsbund Linz: (2)Linz: Hessenstüberl im Vereinsheim des Hessen-Mannschaftsbundes (581) Hessenbund Steyr (581) [Abb.]: Linz: Hessenkaverne im Vereinsheim des Hessen-Mannschaftsbundes (581) [2 Abb.]: (1)Hessenbund Innsbruck: (2)Hessenbund Salzburg: (582) [2 Abb.]: (1)Hessenbund Hallein: (2)Hessenstüberl Hallein (583) [3 Abb.]: (1)Hessenstraße in Wels (2)Hessenstüberl Wels (3)Hessenkaverne Wels (584) [Abb.]: Wappen des ersten und des letzten Inhabers, verbunden mit dem Hessenschild und dem Regimentsspruch im Goldenen Ehrenbuch der Hessen ( - ) [2 Abb.]: (1)Hessenbund Wels: (2)Das Hessen-Ehrengrab in Wels (585) [2 Abb.]: Hessenbund Enns und Umgebung: (586) [Abb.]: Hessenbund Enns und Umgebung: (587) Hessenbund Kirchdorf an der Krems (587) [Abb.]: Hessenbund Ens (Gruppe St. Valentin): (587) [2 Abb.]: (1)Hessen-Kameradschaftsbund Steyr: (2)Das Steyrer Hessenstüberl (588) [2 Abb.]: Hessen-Kameradschaftsbund Steyr: (589) [2 Abb.]: Hessen-Kameradschaftsbund Steyr: (590) [3 Abb.]: (1)Hessen-Kameradschaftsbund Eferding: (2)Hans Emmerstorfer, Gründer des Hessenbundes Eferding (3)Hessenbund Braunau am Inn: (591) [3 Abb.]: (1)Hessenbund Vorarlberg: (2)Der Hessengedenkstein in Bregenz (3)Hessen-Kameradschaftsbund Kirchdorf an der Krems: (592) [Abb.]: Die alte Hessenfahne ( - ) [Gedicht]: ( - ) Schlußwort ( - ) Inhaltsverzeichnis ( - ) Aus der Geschichte der Hesseninfanterie vor dem Weltkrieg ( - ) Das Hessenregiment Nr. 14 im Weltkrieg ( - ) Die im Weltkrieg 1914 - 1918 gefallenen Hessen. Auszeichnungen im Weltkrieg. Kriegserfahrungen und besondere Formationen in Einzeldarstellungen ( - ) Hessengedichte. Regimentsgeschichte 1918 - 1936 des oberösterreichischen Infanterieregimentes Nr. 14, früher Hessen. Die Hessenbünde. ( - ) Berichtigungen ( - ) [Abb.]: Die Adamello-Gruppe. 1 = Val di S. Valentino. 2 = Monte Caré Alto (3465). 3 = Corno di Cavento (3400). 4-5 = Passo di Lares (3255). 6 = Crozzon di Lares (3354). 7 = Lobbia-Gletscher. Hinter dem Lobbia-Gletscher von Wolken verhüllt der Monte Adamello (3548). 8 = Crozzon di Fargorida (3082). 6-8 = Passo di Topette (2901). 9 = Monte Stablel (2868). 10 = Menicigolo (2685). ( - ) [Abb.]: Der Monte Cristallo. 1 = Antolao. 2 = Sorapiß. 3 = Cristallin-Spitze. 4 = P. Popena. 5 = Monte Cristallo. 6 = Tofana (I, II, III). 7 = Fanes-Spitzen. 8 = Furcia-Rossa-Spitze. 9 = Vallon Bianco. 10 = Conturines-Spitze. 11 = La Varella. 12 = Hohe Gaisl (Croda Rossa). 13 = Monte Piano. 14 = Tal von Schluderbach. ( - ) [Abb.]: Der Krieg in den Dolomiten. Aufnahme von der Fanesscharte aus. 1 = Tofana III. 2 = Tofana II. 3 = Forcella Fontana nigra. 4 = Tofana I. 5 = Schreckstein (Castelletto). 6 = Antelao. 7 = Froda da Lago. 8 = Nördl. Lagazuoi. 9 = Mittl. Lagazuoi. 10 = Ciatta. 11 = Südl. Lagazuoi. 12 = Kleiner Lagazuoi. 13 = Im Vordergrund: Travenzestal. 14 = Im Vordergrund: Stellung im "Gasserdepot". 15 = Col dei Bois. 16 = Im Hintergrund das Ampezzotal mit Sorapiß. 17 = Cima Falzanego. 18 = Im Vordergrund: Großer u. Kleiner Lagazuoi ( - ) Einband ( - ) Einband ( - )

Il tema di questa ricerca è la ricostruzione della rete di relazioni stabilite in Italia da Theodor Mommsen tra il 1844 e il 1870 con studiosi e istituzioni attraverso la corrispondenza che lo storico tedesco intrattenne con coloro che, direttamente o indirettamente, collaborarono con lui nella realizzazione del Corpus Inscriptionum Latinarum. Il 1844 è l'anno della prima venuta nella penisola del giovane Mommsen, che aveva appena conseguito il dottorato presso l'Università di Kiel, l'ateneo dove si era anche laureato. Cittadino danese, in quanto nato a Garding, una cittadina dello Schlesig- Holstein allora appartenente alla Danimarca, Mommsen era titolare di un Reisestipendium biennale assegnatogli dal governo su raccomandazione dell'università di Kiel, per completare la sua raccolta di fonti giuridiche romane. Il mio scopo ufficiale è la nuova edizione dei monumenta legalia di Haubold con testo riveduto e ampio commento; lei vede che i confini del mio piano sono abbastanza ristretti e quindi praticabili e che mi rimane tempo a sufficienza [.]. Genova, Firenze, Roma e Napoli sono i punti in cui senz'altro mi condurrà il mio piano di viaggio; oltre al mio preciso scopo, penso di fare qualche interessante bottino epigrafico. In questo, conto particolarmente sul suo amichevole aiuto; lei non pianterà in asso il suo allievo nell'epigrafia. La mia intenzione è di rivolgermi anzitutto all'Accademia di Berlino, che certamente appoggerà il mio progetto, se lei lo raccomanda. Così scriveva Mommsen al suo maestro e mentore Otto Jahn, appena ricevuta la notizia che la sua domanda di sovvenzione per un viaggio di studio in Italia era stata accolta: parole che esprimono senza ombra di dubbio le intenzioni e i progetti – sia immediati sia a più lungo raggio – del giovane giurista, niente affatto desideroso di dedicarsi alle professioni legali, bensì propenso a intraprendere la ricerca storica ed epigrafica e, come si vedrà, la carriera universitaria. Tuttavia, benché al momento di iniziare quello che sarà il 'primo' viaggio nella penisola Mommsen nutrisse già verso l'Italia e l'antichità romana interessi molto forti, questi ancora non erano precisamente delineati. Mommsen giunge in Italia alla fine del novembre 1844, dopo un soggiorno di due mesi in Francia, con tappe a Parigi – dove soggiorna oltre un mese –, Lione, Montpellier, Nîmes, Marsiglia; da qui il 23 novembre si imbarca per Genova. Dopo alcuni giorni di permanenza in Liguria, attraverso la Toscana, giunge negli ultimi giorni dell'anno a Roma, dove, grazie all'appoggio dell'Istituto di Corrispondenza Archeologica e alla collaborazione di Wilhelm Henzen, farà base per tutta la durata del soggiorno che si concluderà alla fine del maggio 1847, con frequenti e lunghi trasferimenti in altre regioni, prevalentemente a Napoli e nell'area meridionale. Fino a quel momento gli interessi di Mommsen si erano orientati per lo più allo studio delle istituzioni romane e avevano portato alla pubblicazione di due opere, il De collegiis et sodaliciis Romanorum e il Die romischen Tribus in administrativer Beziehung, che lo avevano fatto conoscere presso gli specialisti italiani – soprattutto la prima, scritta in latino, la lingua della «repubblica delle lettere». Si è visto quali fossero i reali progetti di vita del neodottorato giurista: tuttavia, benché la raccolta di iscrizioni latine rientrasse nelle sue prospettive di studio, gli giunse inaspettata, mentre era in Italia, la proposta di divenire coordinatore del progetto di un corpus epigrafico inizialmente promosso dal filologo danese Olaus Christian Kellermann. Il progetto languiva dopo la morte di Kellermann, avvenuta il 1° settembre del 1837 a Roma, ed era fallito anche l'analogo e pressoché contemporaneo progetto francese. Allo stesso tempo viene inoltre prospettato a Mommsen di assumere la cattedra di materie giuridiche a Lipsia. Entrambe le proposte – alle quali non poteva che rispondere positivamente – nell'immediato spiazzano il giovane e ambizioso ricercatore e imprimono alla sua vita un indirizzo diverso dal previsto. A quel punto, i cambiamenti intervenuti rispetto al piano iniziale agiscono da moltiplicatori dell'interesse di Mommsen per la filologia e per le fonti epigrafiche e dal soggiorno italiano nascono, oltre agli interventi e alle periodiche rassegne per il bollettino dell'Istituto di Corrispondenza Archeologica, tra cui le Iscrizioni messapiche, gli Oskische Studien e gli studi pubblicati dopo il rientro in Germania, in particolare le Inscriptiones Regni Neapolitani Latinae. Secondo la testimonianza del suo allievo Christian Schüler, Mommsen, nel giorno del suo sessantesimo compleanno, avrebbe detto di quel suo viaggio: «Der Jurist ging nach Italien – der Historiker kam zurück». Una battuta efficace, senza dubbio, ma forse eccessivamente tranchant: dopo la morte di Mommsen, non pochi tra quanti ne hanno tracciato la biografia hanno messo in luce il peso determinante della sua formazione giuridica nello studio dell'antichità romana e nelle stesse indagini epigrafiche. Dalla permanenza in Italia, come è evidente, è derivata la messa a fuoco dell'area napoletana come microcosmo rappresentativo di tutte le questioni che attengono in realtà alla nascita della moderna disciplina archeologica e al contempo alla capacità delle istituzioni – culturali, universitarie – di gestirsi, di organizzare gli studi e di confrontarsi con le proprie e più profonde radici culturali: tutte questioni rese tanto più cruciali dalle condizioni politiche dell'Italia, in parte paragonabili a quelle della Germania preunitaria. Le questioni erano tutte in nuce già nei primi contatti di Mommsen con i corrispondenti italiani e si manifestarono con particolare evidenza con gli studiosi dell'area napoletana. La carriera universitaria a Lipsia subì una battuta d'arresto nel 1851, anno in cui Mommsen fu costretto a dimettersi per essersi compromesso con la partecipazione ai moti del '48; tra il 1854 e il 1856 venne portata a termine, insieme con altri importanti studi di filologia, la Römische Geschichte e, soprattutto, l'impegno per il Corpus Inscriptionum Latinarum (CIL) assunse una crescente e assoluta preminenza nell'attività – e, si potrebbe dire a buon diritto, nella vita – di Mommsen. Il termine ad quem del periodo fatto oggetto della mia ricerca, il 1870, momento cruciale nella storia politica europea perché segna l'unificazione politica della Germania e il compimento dell'unità italiana con l'annessione di Roma, è significativo anche per Mommsen, per i suoi interessi e i suoi rapporti con l'Italia stessa, poiché a partire da quel momento si avviarono profonde trasformazioni nella politica culturale dei due paesi e si definirono le sorti future delle "due patrie". In Italia a completamento dell'unificazione tornano sul tappeto i nodi critici dell'organizzazione degli studi e, si può dire, degli stessi fondamenti della identità nazionale. Sono efficaci le parole che Mommsen rivolge a Gian Carlo Conestabile Della Staffa in una lettera del 1873, indicando tra le «piaghe d'Italia», non ultimo quel quotidiano deperimento degli studii classici ed archeologici che pur per voi sono anche patrii, e quanto questo deperimento impoverisce l'intelligenza della vostra nazione, creata larga e grande, come chi togliesse all'uomo maturo i ricordi della casa paterna e della bella sua gioventù. Ed io che conosco l'Italia da trent'anni e che l'amo come era e come è con tutti i suoi difetti, non posso nascondermi che, se sotto quasi tutti gli altri rapporti vi vedo un bel progresso, gli studii classici fanno un'eccezione assai triste e che nell'Italia del 1873, nell'Italia felicemente risorta noi altri poveri pedanti pur cerchiamo invano, non già l'Italia del 1843, ma bensì l'Italia dell'Avellino, del Furlanetto, del Cavedoni, del Borghesi. Il percorso inizia dal punto di approdo, cioè dal 1870, e prosegue, à rebours, con due capitoli che abbracciano il primo gli anni 1844-1847, il secondo il decennio successivo, cioè il periodo che corre tra la prima venuta in Italia di Mommsen e la data di pubblicazione dell'ultimo volume della prima edizione italiana della Storia romana: si tratta di un arco di tempo finora poco considerato dagli studi che hanno messo a fuoco soprattutto il Mommsen compilatore del CIL e molto meno l'autore della Römische Geschichte. In realtà è proprio in questo periodo che ha inizio l'ultradecennale legame dello studioso tedesco con l'Italia e la nascita di quella rete con i sodali italiani che avrebbe reso possibile la costruzione del CIL. Si tratta di rapporti che ebbero origine da una conoscenza diretta fatta durante il primo e i successivi viaggi e si consolidarono poi attraverso un fitto scambio epistolare finalizzato al reperimento delle fonti per il CIL. Successivamente ai capitoli riguardanti i rapporti con i corrispondenti italiani tra il 1844 e il 1857, l'indagine si concentra sul periodo 1847-1857, denso di eventi politici che, come si è accennato, influiranno decisivamente sulla vita di Mommsen: si intensificano, in questi anni i rapporti con l'Italia, estendendosi dalle regioni meridionali – oggetto delle ricerche che avevano portato alla pubblicazione delle Inscriptiones Regni Neapolitani Latinae – alle regioni del nord-est a dominazione austriaca. Infine, la parte relativa agli anni 1857-1870 approfondirà, attraverso i percorsi paralleli della costruzione del CIL e dell'unificazione italiana, le relazioni di Mommsen con il contesto istituzionale italiano. In questo periodo Mommsen si immerge, totalmente e letteralmente, nel lavoro per il CIL e, in conseguenza di questo, nell'Italia e nelle sue istituzioni a cavallo dell'unificazione politica. L'esperienza risente inevitabilmente del contesto politico-amministrativo con il quale lo studioso e i suoi corrispondenti e amici devono confrontarsi per condurre a termine la loro impresa ed è in questa fase che si inaugura uno stretto confronto con gli uomini delle istituzioni, i quali prendono a riconoscere in Mommsen uno dei loro interlocutori di maggior peso. È importante sottolineare il fatto che Mommsen ha sempre nutrito forti interessi per la vita politica, fin da quando la partecipazione alla mobilitazione del 1848 gli era costata la perdita della cattedra di cui era titolare a Lipsia. Successivamente aveva fatto parte, schierandosi con l'ala progressista liberale, sia del Parlamento prussiano tra il 1863 e il 1879 sia del Reichstag dal 1881 al 1884. Eppure, nel 1870, l'esponente illustre del partito liberal-progressista e fiero oppositore di Bismarck si schiera toto corde con la politica nazionalista della Prussia, divenuta capofila dell'unificazione tedesca: un orientamento sostenuto in alcuni interventi pubblicati sui giornali italiani che ebbero un'eco potente in tutta Europa e provocarono forti reazioni sia nelle fila degli intellettuali francesi (famose quelle di Numa Fustel de Coulanges ed Ernest Renan, tra gli altri) sia nel dibattito pubblico in Italia, anche perché veicolate dalla stampa di tutti gli schieramenti politici. Mommsen era stato osservatore costante e partecipe della situazione politica italiana e aveva seguito il processo di unificazione con profonda empatia, sia per le analogie con la situazione tedesca, sia per le aspettative da lui nutrite di una "rigenerazione" degli studi classici e delle istituzioni culturali grazie alle trasformazioni indotte dall'unità politica e dalla nascita dello uno stato liberale. Il lavoro ha l'obiettivo di illustrare le forme di collaborazione attuata da Mommsen in Italia per la realizzazione del grande progetto cooperativo del CIL principalmente attraverso le corrispondenze inviate a Mommsen dagli studiosi italiani. La ricerca, perciò, ha preso le mosse dal censimento dei mittenti italiani di Mommsen ed è proseguito con la consultazione delle relative lettere presenti nel Nachlass Mommsen della Staatsbibliothek di Berlino. Oltre alle 'carte Mommsen' (corrispondenza, diario di viaggio in Italia e altro) presenti nella Staatsbibliothek, la ricostruzione del contesto non ha potuto non tenere in conto la documentazione presente nell'archivio del Corpus Inscriptionum Latinarum conservato presso l'Akademie der Wissenschften di Berlino, responsabile del grande repertorio, tuttora in corso di pubblicazione. Alle vicende del Nachlass dal momento in cui furono depositate dagli eredi presso le istituzioni bibliotecarie della Berlino imperiale di inizio Novecento, all'attuale sistemazione nella capitale della Germania unificata e alle trasformazioni subite dal CIL e dall'Accademia delle Scienze dopo la seconda guerra mondiale è dedicato uno specifico capitolo del lavoro, nella consapevolezza che in ogni ricerca non solo vanno accuratamente considerate le "fonti della storia", ma che anche la "storia delle fonti" svolge un suo specifico e cruciale ruolo. La ricerca si concentra sui mittenti italiani di Mommsen, e su come una cerchia di intellettuali e di responsabili delle istituzioni, che si amplia progressivamente negli anni per effetto della sempre più intensa attività di Mommsen nella raccolta delle testimonianze epigrafiche, risponda alle sollecitazioni dello studioso e rappresenti uno spaccato del dibattito culturale e, al tempo stesso, delle difficoltà e contraddizioni che le classi dirigenti italiane si trovarono ad affrontare sul terreno dell'organizzazione degli studi. La raccolta delle lettere inviate da Mommsen ai suoi collaboratori italiani è da tempo al centro di uno specifico progetto che ha dato luce a una estesa pubblicazione curata da Marco Buonocore, le Lettere di Theodor Mommsen agli italiani: la mia ricerca, si parva licet, integra in parte il quadro degli scambi epistolari di Mommsen con una specifica attenzione dedicata alle lettere inviate a Mommsen dai suoi corrispondenti italiani, che sono state finora meno valorizzate, con poche eccezioni, quale il carteggio di Pasquale Villari, che si collocano tuttavia in gran parte nell'ultimo trentennio del XIX secolo, quando, nell'Italia unita, lo studioso tedesco era famoso e particolarmente stimato dal mondo della cultura e delle istituzioni italiane. Molto meno considerate, invece, le relazioni che Mommsen fresco di laurea (ma già ambizioso e consapevole dell'impegno della propria ricerca) intraprende con un'Italia ancora in fieri, alla quale si accosta con un misto di ammirazione per le antiche vestigia e l'immenso patrimonio archeologico e di malcelato terrore per le condizioni di arretratezza della 'prigione esperia', come la definisce nel suo diario di viaggio. La prima tessitura di queste relazioni e l'accoglienza di Mommsen da parte degli italiani viene soprattutto sottolineata dalla mia ricerca, che si concentra non tanto sui dettagli "epigrafici" della collaborazione prestata a Mommsen dagli italiani quanto piuttosto sul terreno dal quale si svilupparono tali rapporti, fortemente condizionati, sotto il profilo istituzionale, dalla divisione della penisola e dalle dinamiche politico- amministrative interne agli stati preunitari. Indubbiamente, fin dal primo soggiorno si radica in Mommsen quell'attaccamento all'Italia che, negli anni successivi, si sarebbe espresso nel rimpianto di non essersi potuto trasferire stabilmente nella sua patria elettiva e nel riconoscere negli italiani quei tratti di gentilezza e di tolleranza, che ancora sottolineava a Pasquale Villari con lettera del 30 gennaio 1903, viceversa del tutto assenti nel popolo tedesco. Molte delle sue lettere costituiscono un vero e proprio spaccato della società di specifiche aree geografiche italiane; sono fonte preziosa per determinare – con ricchezza di particolari del tutto sconosciuti – la storia culturale, il dibattito scientifico, il tessuto sociale ed umano della nostra Italia di secondo Ottocento; ci consentono di calarci con sensibilità e rispetto nelle pieghe della storia locale, dialogando con i fatti, antichi e recenti, di modellare una scandita e precisa ricostruzione storico-culturale. Uno strumento, quindi, assai utile per tracciare a tutto tondo la sua presenza in Italia, il suo interesse verso l'Italia, le sue priorità scientifiche che scaturivano dallo studio delle irripetibili bellezze storiche e artistiche che il suolo nazionale generosamente gli concedeva; e, di converso, esso ci dà l'opportunità a tutti noi di seguire con maggiori dettagli quelle personalità italiane che caratterizzarono, ciascuno con il proprio spessore, il dibattito culturale della seconda metà dell'Ottocento. Condividevano – Mommsen e gli italiani – gli stessi interessi di studio, le stesse aspettative politiche, lo stesso 'linguaggio'? Fino a che punto – uomini e istituzioni –furono coinvolti dai progetti di Mommsen? E fino a che punto l'attività di Mommsen nel Corpus Inscriptionum Latinarum e nei Monumenta Germaniae Historica può rappresentare una cartina di tornasole delle trasformazioni in atto nel cuore dell'Ottocento in un paese che si apprestava, tra fughe in avanti e pesanti arretramenti, a raggiungere la propria unità politica? Questi gli interrogativi sottesi alla ricerca, che hanno orientato le mie scelte nella vastissima area delle fonti epistolari mommseniane.

Issue 20.5 of the Review for Religious, 1961. ; HENRI HOLSTEIN, S,J. The Mystery of Religious Life Religious life1¯ interests contemporary man; this in-terest, in fact, constitutes one of the curious, paradoxes of our times. However surprising and unexpected this may seem to be, our contemporaries' interest in religious life is shown by the success of the novelized memoirs of ex-religious, especially when they are .transposed to the film. Books about religious are a financial success; this is true even in the case of expensive publications like the recent volume of Mo_nsieurs Serrou and Vals on the Poor Clares;2 this volume, illustrated by remarkable photographs that give the reader a realization of the life of the religious, is a continuation of a series on various comtemplative orders of men and women. Mademoiselle Cita-Malard, who lived with the permission of the Holy See0within the cloister of most of the important orders of women and who is able to make them known in an intelligent and respectful fashion, has published a brief, well-written volume to in-troduce French readers to "a million religious women."a And on. the stage in Paris, Monsieur Di~go Fabri presents the Jesuits4 to an audience which from all appearances:is deeply attentive and thoughtful; by means of a somewhat flamboyant plot which the playwright has imagined on the frontiers of that part of the world cut off by the iron cur-tain, the problem of the contemporary apostolate is placed'~ What is the source of this interest and curiosity which in general is sympathetic even if it is aroused by anecdotal or vestimentary details rather than by what is essential 1 This article was originally a conference given at the University of Louvain as the conclusion of a series of lectures on religious life. !t is reprinted with permission from Revue des communautds re-ligieuses, v. 33 (1961), pp. 65-~9. * Les Clarisses: les pauvres dames de sainte Glaire d'Assise. Paris: Horay, 19fi0. ~ Un million de religieuses. Paris: Fayard, 1960. ¯ A critical review of this drama was given by P. L. Barjon, S.J. in Etudes, February, 1961, pp. 251-57. ' "4. ,4. "4. Henri Holstein, s.J., teaches theology at the Institut Catholiqu, e in Paris. '~ ~' VOLUME 20, 1961 317 Henri Holstein, $.]. REVIEW FOR RELIGIOUS 318 to religious life? I believe the reason is that religious poses a problem for modern man; in its own way religious life is a sign of contradiction which ~ angers, shocks, and at times arouses iriescapable questions. If one reflects and considers the matter, religious life by its an.d by its numbeis is a social fact to which modern man can not remaiff~ indifferent, desacralizedas he and living in a paganized atmosphere. This has been stated by Mademoiselle Cita-Malard when she writes religious women, the number of whom she estimates to a million: Is it not a paradox that out of two and half billion human beings and out of about five hundred million Catholics, million women have renounced forever--and in most cases even before personal experienc.e in the matter--the pleasures and the servitudes of the flesh and that they have stripped them-selves of everything, even their own will, either to follow publicly the strict and minute obligations which impose COmmon life on them or to free themselves for a more or !hidden apostolate in their milieu and prof~ssi0n, an apostolate which makes of their life an Oblation without reserve? What have pledged themselves to is directly opposed to the liberties claimed by Ouroindependent, self, centeoroed, sensual age? To this situation, so loudly underscored by:t_he indiscrete means of communication of our era, only we canbring answer by our life and our witness. Doubtless, this Witness will come from religious themselves, for, eveh if people do'not admit it to us, they nevertheless watch u~; si'nce dress and our way of life attract their attention; but witness will come especially from Catholics who Should able to explain to any man of good will what religious in the Catholic Church means. Accordingly; I hope present to y6u what, you already know in a kind of theo-logical synthesis and to give you in ~a simple way :the stitutive essentials of the religious life. Of the two partsof.this conference, the first will attempt [o show religious life as the fullness of baptism; the second will emphasize the .nature 6[ the witness given in and the Church by the religious who is a witness of heaven w~ll as a witness of the love of Jesus Christ for all men, brethren. Religious Life the Fullness~ of Baptism "Religious life," canon 1law tells us, "is a s~able c~o~mmunity way of ili[e in ~hich the faithful besides precepts common to all propose to observe as wello th evangelical counsels, through the vows of obedience, chastity, and poverty" (c. 487). ~ Un million de religieuses, pp. 6-7. ~ In constitutions ~nd, vow formulas the,order is usually reversed "poverty, chastity, and obedience." Was not the purpose of th legislator, however, to show here the p~eeminence of the vow o obedience as mentioned in the well-known text of John XXIII o this matter? ~ In analyzing the obligations of religious life, this legal text first mentions the precepts common'to all Christians to which, it is evident, religious are also bound. It then adds .that besides these religious take on the observance of the evangelical counsels, obligating themselves to these by the observance of the required vows lived out not in isolation but--as far as there is question of religious life in the proper sense of the term--in a stable and commun-ity life. This description might seem to say that religious life claims of those who profess it something more than the Church demands of "ordinary Christians/' This, however, would .not be completely exact. Our Lord's command to be perfect as the heavenly Father holds for al.1, and the exigencies of baptism are the same for all the faithful. But the religious, in responding to a call that comes from our Lord and is acknowledged as such by. the Church when she admits to the vows of religion, intends to live this baptismal perfection in aradical way that by a definitive and irrevocable intention suppresses, the obstacles that might hinder or retard his fervor. "Every Christian," Pius XII said, "is invited to strive with all his powers for the ideal of Christian perfection; but it is realized .in a more complete and.sure way in. the states of perfectton. In religious life there is no question of a Christian ideal 3f life other than that~imposed on every baptized person; it is rather a matter of a complete and total effort to live 3ut in an authentic way the life begun by baptism. The .ame program of perfection is proposed to all; the Gospel s directed to all Christians; religious know no other code of perfection. The originality of religious consists in the ~doption'of radical means which permit them to give full ealization to their baptism; this is done in a prescribed ¯nd organic way within an institute or religious family :pproved by theChurch. In response to a call of our Lord, ,there takes place, at he beginning and origin of religious life a consecration vhich is complete and irrevocable for the heart which hakes it even before the person's lips are authorized to ormulate it publicly before the Church. This consecra-ion, which has .all the fervor and generosity of those -spousals with our Lord of which S~t. Paul speaks, is a lear-sighted and exacting renewal of baptismal-consecra-ion. .~ The life of every Christian is a consecrated one, since n ineradicable character marks it with the baptismal par-icipation in the death and resurrection" of Christ. Every ,aptized person is conformed to Christ; that is, he is T Discourse of December 9, 1957. Acta dpostolicae Sedis, v. 50 ~958), p. 36. 4. 4. ÷ Religious 319 4. 4. 4. Henri Holstein, S.]. REVIEW FOR RELIGIOUS 320 regenerated to His likeness, is a member of His Body, and in Him is an adopted son of the Father, Religious profession is not a second baptism: there can be no such thing, but only renewals, more or less fervent, of the baptismal promises. Religious profession--and this is its grandeur and its seriousness---is a decisive act which binds the one who makes it to the obligation of a strict living out of his baptism by forbidding to him everything which could be opposed to the life of the new man. The negative aspects of religious life--separation, re-nouncement, despoiling--which are the first things to capture the attention of the general public as well as of relatives who are present at an investiture or a profession, are nothing else than the execution of this program of radi-cal renouncement which baptism implies. "We are dead with Christ . " says St. Paul. "Regard yourselves as dead to sin and living for God in Christ Jesus. Let sin rule no longer in your mortal body . " (Rom 6:8-12). The demands of baptism are understood by the religious with a total fullness. If it is necessary to renounce sin, then it is necessary to separate oneself from all the occasions of sin, from everything which would be capable of attaching us to a master other than Christ, from-that world for which Christ refused to pray. To renounce sin, says St. Paul, is to refuse to submit to lust. Accordingly, the re-ligious renounces those earthly lusts which are represented by money, by the body, and by self-will; he separates him-self from these by his vows of poverty, chastity, and obedi-ence which in their very austerity represent for him a welcome liberation. In this there is no unconscious self-pity or masochism'. There is only the liberating conclusion of a logic which dares to take literally and without gloss or casuistry the abrupt words of the Gospel. Ever since an Anthony left his town and his family to bury himself in the desert when he heard read in church the gospel passage, "Go, sell what you own," and ever since a Francis of Assisi despoiled himself of all he possessed and returned it all--even :his clothing--to his father, religious life has known the joyous liberty of understanding our Lord literally and ol leaving all to follow Him. This would ,be a childishly imprudent act were it not dictated by a total confidence in the promise of our Lord "The folly of youth," say the wise, when they hear of young men and young women who joyfully put themselves withir the cloister or who bring themselves to enclose their whoh lives within the barriers of obedience and chastity, But i is.not the folly of youth; it is the folly of God who is wise than the wisdom of the prudent, For it is not s~lf-con fidence which brings a person to religious life; and if on should enter in a burst of enthusiasm, the long month of the novitiate would suffice to extinguish it. What leads one to religion is a humble confidence in our Lord who calls, a confidence that is capable of checking an under-standable apprehension and even at times a fear bordering on panic. Like St. Peter, the r~ligi6us makes up'his mind to let down the net only at the word of Jesus. And when the inevitable illusions of the first fervor have yielded place to that maturity of religious life which has been described so profoundly and accurately by Father Voillaume in his recent Lettres aux [raternitds of the Little Brothers of Jesus, then there appears in all its naked grace the power of hope to sustain the religious. More than in his early days, he realizes that what he proposes is humanly senseless; but he also realizes that the power of our Lord sustains him day after day and that it allows him to ad-vance up the steep road which he has chosen. Those who come to us, St. Ignatius of Loyola used to say to his first companions, must pray over it for a long time so that "the Spirit who urges them may also give them the grace of hoping to be able to carry the weight of their vocation with His aid.''s But religious life must not be defined by its negative characteristics, as though a religious placed his. happiness in the restrictions of strict cloister and of stifling prohibi-tions. The truth about religious life--and unfortunately this was left in the shadows in thememoirs of Sister Luke --is that it is the road on which one accompanies Christ as closely as possible; it is the means of imitating and fol-lowing Him as loyally as human weakness permits. If he avoids the sources of earthly desires, the religious knows very well that this is done only to remove the obstacles which spring up between him and Christ. "Whoever wishes to be my disciple," said Christ, "must renounce himself, take up his cross, and follow me." It is not a case of the cross for the sake of the cross nor of suffering for the sake of suffering; it is for the sake of being with Jesus. As Charles de Foucauld wrote in his notes: I can not conceive of a love for Christ] without an overwhelm-ing craving for likeness; for resemblance, and above all for a share in the pains, difficulties, and hardships of life . To be rich, comfortable, living contentedly with my possessions when You Were poor, uncomfortable, living a painful life of hard labor for me . I can not love You in such a way. The separation and the renouncements of religious life which each day accomplish in the religious the "death with Christ" of his baptism are considered by him as so many means of resurrecting with Christ. Better still, his vows appear to him as the attitudes of a person already resurrected. s In Christus, v. 7 (1960), p. 250. 4. 4- 4. Religious Li]e VOLUME 20, 1961 321 Henri Holstein, S.]. REVIEW FOR RELIGIOUS For religious life is not a life of dying, it is a resurrected life. The Lord who is followed is not only the poor work-man of Nazareth and the crucified one of Golgotha, He is also the Lord of glory who appeared on the radiant morn-ing of Easter. And the One to whom virgins give them-selves on the morning of their profession and whom they choose as their Spouse is not only the agonizing Christ of Gethsemane but is as well the Lamb in the paschal splen-dor of His triumph. Already they belong to the procession of virgins who follow the Lamb wherever He goes; their virginal promise is the beginning of the eternal espousals which the Lamb intends to anticipate with them here on earth. By virginity, Christ becomes the only Spouse of their heart. At first view, the vow of chastity is a refusal. Its ef-fect seems to be that of a total renouncement--renounce-ment of the senses, renouncement of affection, renounce-ment of a family. It demands that one leave his family and it forbids all hope of ever founding a family. In reality, however, the vow of chastity is an assuming of a total and exclusive belonging to our Lord. The religious who as-sumes it refuses all idea of a partial belonging; thereby he expresses his desire for that total consecration which re-ligious life realizes as the fullness of baptism. This is the behavior of the new man for whom nothing of the old man, nothing of the partial, nothing of the worldly can make sense. Furthermore, chastity gives its meaning to .the vows of poverty and obedience which in turn give to it their own dimension not of repression, but of a complete spiritual expansion in a total love. For poverty is not the sad ac-ceptance of small privations and of petty dependence; it is the gesture of confidence by one who is no longer anx-ious about those things which the heavenly Father knows we have need of: Moreover, poverty is a refusal to be weighed down by the things of earth and by the cares which afflict those who possess things, making them always fearful of losing or decreasing their precious little treas-ures. The religious knows of another treasure: the love of our Lord which leaves him no time to be occupied in the acquiring of riches, the manipulation of capital, and the preserving of property. Poverty is the testimony of the love given to the divine Spouse by one who has chosen Him in an undivided way. Not~only does the religious place his confidence in Him with regard to his temporal life, he also detaches himself from every self-anxiety and from the monopolizing desire for possessions, d6ing this in order that he might give himself wholly to the Spouse of his soul. Chastity, which is the choosing of our Lord alone,~and poverty, which refuses to allow a person to be monop- lized by any selfish interest, mutually complement each ther. And by the conjunction of these two, obedience re-eives all its meaning. Obedience can easilyJappea~, to be n infantile submission; actually in the eyes of faith it is preferring of the will of God. Defined in the negative 2rms of renouncement of .initiative and independence~ bedience is a caricature that is ridiculous and hateful. It as value only so far as it is an ardent search for the good ,leasure of the One who is loved. Christ Himself said that Iis food was to do the will of His Father. Accordingly, the eligious has only one nourishment: the will of our Lord ;hich is the will of the Father who is the only guide of the ctivity of the only begotten Son: "I always do whatever s pleasing to him." The superior, this brother or this sister who commands ,le, is important for me only because he represents Christ. The abbot," says St. Benedict, "takes the place of Christ." t is Christ whom through faith I hear and see in _my uperior. The man does not interest me, even though he ,e a saint, a genius, or a dear friend. It is Christ who is the ,bject of my obedience; it is to Him that I render my .omage in performing what is commanded me in His ,ame. There is good reason for saying that "obedience is n attitude of faith and love only if it is chaste; that is, if t is inspired.by the exclusive love o,f 9ur Lord." Otherwise t becomes degraded and turns into an interested con- 9rmism or into an Unacceptable infantilism. In religious life, all the elements are consistent with.~ach .ther; chastity, which is an espousal and a consecration ~ Christ, gives its own characteristic mark to a life that is ,oor and dependent through obedience; for these two ows, if they are to be genuine in both great and little hings, imply an exclusive choice of Christ as the only pouse of one's soul. This is why there must be a question here of ~vows, of tatutory promises which oblige one's whole life, thereby arpassing the unstable impulse of a moment of fervor. ¯ ove demands definitive commitments, it engages the ,hole life, it gives assurance for the future. All this which among men is often only an illusion 'hich the future may soon contradict unless the love is ~oted in prayer and nourished by recollection is made ossible for the re.ligious by his original and constantly 2newed confidence in the grace of Him who has called. The religious vow is the instrument of that consecra-on which realizes the baptismal consecration in all the lentitude 9f its demands. If at first view it appears as an ll-out effort to excludeand eradicate the obstacles which re opposed to the perfection of baptismal life, neverthe-ss the religious vow signifies the total consecration of ÷ + ÷ Religious Li~e VOLUME 20, 196]. Henri Holstein, S.J. REVIEW FOR RELIGIOUS 324 one's whole life to our Lord. It is included in the initia "consecration" which Christ made when He came into world: "I have come, O Father, to do thy will1" The Ser vant has no other intention than that of accomplishing work for which He was sent into the world; for tliat reasor His sole occupation will be to do the will of the Father In line with this consecration of our Lord and in ticipation of this "intention" of the Incarnate Word, religious places himself in the hands of God. As Fathe Bergh has said: The vow is the expression of a positive consecration to divim love. God loved above everything; there in short is the mean ing of religious life . Its program should not be enunciatec precisely in the abstract terms of poverty, chastity, and obedi ence, but rather under the concrete form 0[ a loving imitatior of Christ poor, chaste, and obedient, of Christ the Servant of th~ Father and of men? Religious Life a Witness in the Church Up to this point we have looked at religious life onl, from the viewpoint of a personal relation that unites to our Lord, Now, however, it is necessary to consider in the Church. To do this, we shall consider two points First, the significance of religious life in relation Church and second, the testimony ~to the Church whirl religious life gives to the world. What then does religious life signify in relation to Church?~In other words, why does the Church, withou whose consent there could not be ~ community or an stitute professing the life of the counsels, recognize amon[ her baptized children the existence of groups which order to live out their baptismal life in a more radical oblige themselves publicly to the observance of poverty chastity, and obedience? It seems to me that by the ligious life the Church expresses her own proper mystery The purpose of religious life is to concretize and to realization to the mystery of the bride who is without In the admirable fifth chapter of the Letter to Ephesians, St. Paul presents the Church as the bride whon Christ has chosen for Himself. In order to make her hol~ and to "present to himself the Church in all her glory, having spot or wrinkle," He delivered Himself for Being submitted to Christ, the Churcti has for Him deference and respect, the discreet and fervent love whicl the Bible constantly presents as the expression of the sponse of the creature to his Creator. This is a virgina union which is consummated in those "nuptials of Lamb" to which the angel invited the seer of the Apoc~ lypse: "Come, I will show you the spouse of the Lamb., "And I saw the holy city, the new Jerusalem, coming dow, ~ In Revue diocesaine de Tournai, v. 15 (1960), p. 18. tom out of heaven from God, made ready as a young bride :dorned for her husband" (Ap 21:9,2), The holy bride has lo gifts other than those .given ~her by her Spouse--the :lorious heritage which He acquired by His Blood; could he, then, have any other desire thafi to follow her Spouse :nd to accomplish His entire will: "The Church," says ¯ aint Paul, "submits to Christ" (Eph 5:24)? ~ If all Christian living manifests in its own way the nystery of the Church, is it not fitting that certain ones hould have the particular duty:of manifesting the mystery ,f the virginal bride in its complete authenticity? These :re those who among all the redeemed have the singular ,rivilege of following the .Lamb wherever He goes; for 'they are virgins." Theirs is an absolute and undivided ove which blossoms in holy poverty and lov!ng obedience; t is the mystery of the Church and her consecrated ones. Through religious life the Church manifests her own ~roper mystery to herself and to the world.-This is why eligious life is so dear to her; it is the reason why through he voices of her leaders, especially the recent Popes, she ~ever ceases to increase her efforts to maintain the cor-ectness of religious life in its striving for sanctity: Holy Mother Church has always Striven with solicitous ~are nd maternal affection for the children of her predilection who ,ave given their whole lives to Christ in order to follow Him reely on the arduous path of the counsels that she might onstantly render them worthy of their heavenly resolve and ngelic vocation?° Religious, by reason of the vocation which surpasses hem and which they know themselves unworthy of, are an ntimate witness to the Church herself; at the same time hey are a witness of the Church to all those who see them ive. Nourished in the Church and directed by her, they ,ear witness to her and show forth that the Church in its nmost reality is truly the bride whom Christ has chosen or Himself. First of all, religious give testimony to the sense of God. )ur modern world has lost this to the extent, that even qany Christians do not understand the contemplative ire; their attitude is a questioning one: "Of what use is t?" To this I would answer that to judge religious life by ts relation to human utility is to condemn oneself to fisunderstand it. I readily maintain the paradox that eligious life is not justified by its usefulness for men but ,y its value in the sight of God. In its primary meaning it ppears useless to the city of man, for the precise reason hat it exists in its entirety for God. Speaking o[ contemplation, Mademoiselle Ceta-Millard uotes the phrase of Joan of Arc, "God the first to be _'rved." I would be tempted to einphasize this even more ~°Acta Apostolicae Sedis, v. 39 (1947), p. 114. 4- 4- 4- Religious Lile VOLUME 20, 1961 325 Henri Holstein, REVIEW FOR RELIGIOUS by saying,, "God the 0nly one to be servedl" This is wh there are in the Church contemplative orders, monasterie of prayer--Carmelites, Poor Clares, Carthusians, Tral~ pists. Their proper witness is to recall to men the im portance of prayer, the urgency of penance, the necessit for adoration. But this same witness is also given by every genuin religious life. Under pain of an anemia'that would quickl become fatal, religious life must always include prayel It can exist and is able to flourish only by reason of spirit of prayer which animates every hour of the day, n matter how filled it may be with the care of the sick, th education of children, the help of the aged or the undel developed. In order to create a suitable climate, there added to prayer religious observance, the rule of silenc~ cloister. One may be tempted to smile at these or to b scandalized by them. Every tradition can manifest a tain rigidity; at times inevitable minutiae may make n ligious life a little out-of-date or unadapted to the time But these are simple human weaknesses which the Churc herself does not hesitate to remedy. To judge religiou tradition by such details is to give proof of pettiness c spirit. W.hat is at stake here and what justifies the ot servances of religious life is the need and the desire to s~ up a favorable climate for prayer. For religious life is a present heralding and'anticipatio of the eternal life to which we are destined by our ba[ tism. It shows forth that this present world is not the onl one, but that there exists a true city in comparison wit which the city of this world with its bustle and its.narro~ cares is vanity. This is the often emphasized eschatologic~ meaning of the vow of chastity: It is an anticipation of th life of heaven; on this earth where the body and sensualit count for so much, it represents "the life of the angels as lived by beings of flesh and blood. Turned toward th heavenly Jerusalem, religious already attempt to live th~ which will be their condition in heaven. "That which will all be," said St. ,~mbrose to the virgins of his tim, "you have already begun to be, Already in this world, yo possess the glory of the resurrection; you live in time, bt without the defilements of time, In persevering in chastit you are the equals of the angels of God." This eschatological witness must be extended to th entirety of religious life. As Father Giuliani writes: Being .a complete break with the world, religious life is witness gwen to the Kingdom of God. Through his life of po erty, chastity, and obedience, the religious makes apparent reality that is begun here below for all, but which will be vealed in its fullness only in the world of the resurrection. is poor in order to affirm that God constitutes the riches of elect in the city of the blessed; he is chaste in order to affirm th there will be no other nuptials other than that of God and H people; he is obedient in order to affirm that the liberty of the creature consists in submission to the full accomplishment, of the will of God. Thus it is that in the Church on earth the re-ligious is a witness to the Church of glory,a But at the same time and by a sort of paradox, religious life also manifests in the Church the charity of Christ who willed to share our condition. To present religious life only as an anticipation of heaven risks considering it as a comfortable evasion, a charge, often enough directed against it. Are religious dispensed from one of the two facets of the great commandment, the one .that commands love of neighb.or? God forbid, for. then they would no longer be Christians. Besides, one has only to recall the multiplication in the Church of charitable orders, insti-tutes, and congregations to reduce to nothing the objec-tion of laziness and flight made against religious life. Contrary to this objection, it can be shown that religious life in its essence is a life of devotion to the neighbor. Pope Pius XlI in the constitution Sponsa Christi has stated this without ambiguity: Since the perfection of Christian life consists especially in charity, and since it is really one and the same charity with which we must love God alone above all and all: men ir~ Him, Holy Mother Church demands of all nuns who canonicallyproo fess alife of'contemplation, together with aperfect love of God, also a perfect love of the neighbor; and for the sake of this charity and their state of life, religious men and women must devote themselves wholly to the needs of the Church and of all those who are in .want. If out of love for Christ a religious consecrates himself to only one thing, the following of Christ as closely as 'possible, then it becomes unthinkable that he should be disinterested in the work of redemption, the salvation of the world. The love of God, which is sovereignly jealous, is also sovereignly generous; this love desires the good, even the temporal good, of all men. The commandment of mutual love .is primary for all religious, and religious life gives testimony in the Church to the charity of God. The witness of religious, then, will be a witness of fra-ternal charity, Of a charity that is patient, inventive, char-acterized by the unfetterable impulses of missionary zeal, of pedagogical discoveries, of parental solicitude. Is there a single kind of suffering, of sickness, or of infirmity which religious life has not sought to care for in the course of history? The almost infinite variety of hospital and teach-ing congregations represent a sort of diffraction of charity towards the neighbor; it is touching to discover at the origin of a given institute the desire to take charge of a particular type of misfortune which seemed to the founder not to have received sufficient care. Although admittedly "In Etudes, June, 1957, p. 397. 4- 4- + Religious Liye VOLUME 20, 1961 327 Henri Holstein, S.J. REVIEW FOR RELIGIOUS 328 it is often overly dispersed, such an attitude is a magnifi-cent and multiform witness given by religious life of a tireless and tirelessly inventive charity, renewed each day by prayer and union with Christ. This last characteristic must be emphasized. The apos-tolate and the devotion of religious draw their strength and their constancy from the consecration of their life to the Lord. It is ~his consecration that enables religious to be kind and sympathetic to the unfortunate and the afflicted. Likewise it is this consecration that makes it possible for a religious to interest himself in everything that is human, in science, in literature, in the arts. Did not our Lord who took on Himself every infirmity, also assume by His in-carnation every authentic human value? Conclusion This is the witness to the Church which is constantly given in silence and modesty by religious life. It does give witness for itself, but for the Church which has it, accepted it, encouraged it, and which does not cease to be interested in it. Moreover the religious does not give testimony for his own limited congregation, but the entire Church of Christ. Religious life manifests the magnificent fecundity of Church of which the Vatican Council speaks, in the fra-ternal diversity of vocations and spiritualities, religious life is a permanent sign of both the catholicity and unity of the Church. For on the magnificent path which our Lord calls all of them to follow, there is the same love of Christ, the same faithful adherence to the Gospel as the unique rule of their attitudes, the same charity welcoming every appeal of suffering, of education, of the apostolate. And all this takes place in the calm and serene joy those who, having given Up all for our Lord, know that even here below they have 'received the hundredfold. Who are better witnesses than religious of the joy the children of God and of the children of the Church? True, they do not have a monopoly of this, for they lay claim to nothing, not even the peace which radiates from. their faces. But the joy of their Lord which they always bear about with them--they know well that no one can take it from them. The joy of religious life is perhaps the most constant and the most efficacious trait of its witness. This is so pre-cisely because it manifests itself spontaneous~ly without being conscious of itself and without imposing itself upon those it meets. Julien Green relates that on a walk in the United States during the .war he visited a scholasticate of religious order. To the young man who was showing him through the large establishment, he would have liked ask a single question, a question more important to him han all the details of architecture and of theological programs that the young man was giving him. The .fiues-tion he wished to ask was one addressed to the young man personally, since he was a person.about whom some might think that his ardent youth had been enclosed within the ~ad walls of a seminary and the complicated prescriptions of a rule. The question was this: "Young man, are you happy here?" But, continues the diary of the novelist, I :lid not have the courage to ask the question. "For my guide had about him the radiant air of those who feel themselves loved by heaven.''12 ~ Julien Green, Journal, v. 4, p. 106. ÷ Religious Lile VOLUME 20, 1961 329 I~'; 'LEGRAND The Prophetical Meanin of Celibaq ÷ L. Legrand is on the faculty of St. Peter's Seminary, Bangalore, India. REVIEW FOR ~RELIGIOU~S 330 When Jephte's daughter realized that she had to in fulfilment of her father's vow, she withdrew mountains "to bewail her virginity" (Jg 11:37-40).significant that what she laments over is her virginity For hers.elf, her father, her companions, and those wh~ recorded that tradition, what made her fate so pitifu was not the fact that she had to leave the world in bloom of her youth: this is a romantic view which not belong to the stern biblical times. For the Israelite the pathos of her story lies in the fact that she will experience the joys of matrimony and motherhood. will die a virgin, and it is a curse, a disgrace similar the shame attached to sterility (see Lk 1:25). The prophet have a similar thought in mind when, in their lamenta tions, they give the chosen people the title of "Virgin Israel": "Listen to my lamentation, house of Israel!. has fallen, she shall not rise again, the Virgin of Israel." this text Amos (5:2; see J1 1:8; Lam 1 : 15; 2:13), by callin~ Israel a Virgin, wants to emphasize her misery: she will like a virgin, without leaving any descendants. It is like echo, at the collective level, of the laments of Jephte' daughter. These examples show clearly that according to the Semitic mentality, virginity is far from being an It is a fecund matrimony which is honorable and a of God's blessings (Ps 126). The same applies to men L. K6hler remarks that the Old Testament has no wore for bachelor, so unusual is the idea.~ Christ will change that attitude towards celibacy 19:12). But can we not find already in the Old Testamen a preparation and an anticipation of His teaching? Towards the end of the Old Testament period at leas some groups among the Essenes observed celibacy. This article is reprinted with permission from Scripture, Octobe 1960. pp. 97-105, and January, 1961, pp. 12-20. =Hebrew Man (Loudon: S.C.M., 1956), p. 89. fortunately the authors who mention it are very vague on the motives of that observance. Josephus (The Jewish ,,War, II, 8; 2) and Philo (quoted by Eusebius in Prepara-tion for the Gospel, VIII, 2; Patrologia Graeca, 21, 644 AB), putting themselves at the level of their pagan readers, reduce the celibacy of the Essenes to a misogyny entirely void of any religious value: "They beware of the impu-dence of women and are convinced that none of them can keep her faith to a single man," says Josephus. Pliny (Natural History, V, 17) describes the Essenes as philoso-phers, "tired of life" (vita fessos), who give up. the pleasures of love: Essenian celibacy would be of a Stoician type, but evidently Pliny's competency can be doubted when it comes to interpreting the motives of a Hebrew sect. The Qumran texts might have given us an explanation, but so far on this. question they have not been Very helpful. Though they know of a temporary continence on the occasion of the eschatological war,3 they do not impose .celibacy on the members of the community. On the con-trary, the prologue of the m~inual for the future congre-gation speaks explicitly of women and children,4 and the discovery of female skeletons in the cemetery of the com-munity5 makes it cl~ar that at Qumran as in the sect of DamascusS---if the two sects were distinct--matrimony was at least allowed. In short, a few groups among the Essenes present an interesting case of pre-Christian celi-bacy; the study of thai case might throw some light on the New Testament ideal of virginity, but such a study is impaired by the lack of reliable explanation of their mo-tives. And when we come across first,hand contemporary documentation, it happens that it concerns a sect which ~id not observe celibacy as a rule. ~qremiah, the First Celibate Fortunately the Old Testament presents a much more ancient and clearer case of celibacy: the case of Jeremiah, "a virgin prophet and a figure of the Great Phophet who too was a Virgin and the son of a Virgin.''7 Jeremiah was apparently the first biblical character to embrace celibacy as a state of life. At least he is the first one to whom Scripture attributes celibacy explicitly. Others before him may have abstained from marriage. Ancient Christian writers often suppose that Elijah did so3 and make of him s The War o[ the Children o! Light, VII, 3, 4. iSee Theodore Gaster, The Dead Sea Scriptures (Garden City: Doubleday, 1957), p. 307. 5 See Revue biblique, 63 (1956), pp. 569-72; 6 Document o[ Damascu.~', IV, 20-V, 6; VII, 6-8. 7 Bossuet, Mdditations sur l'dvangile, 109th day. SSee the texts in Elie le prophOte (Bruges: Descl~e de Brouwer, 1956), V, 1, pp. 165 and'189. But St. Augustine was not convinced of the celibacy of Elias: De Genesi ad litteram, IX, 6. 4, The Meaning Celibacy VOLUME 20, 1961 ,+ L. Legrand REVIEW FOR RELIGIOUS the father of monastic life. But the testimony of Scripture concerning Elijah is purely negative: no wife is mentioned, but the Bible does not speak of his celibacy either. Even if he remained a celibate, we have no indication as to the reasons that prompted him. Jeremiah, on the contrary, in his confessions speaks of his celibacy and explaim it. We may owe this insight on his private life to his intro-spective mood, another quality that was rare in ancient Israel. Anyway he provides us with the most ancient re-flection on celibacy. In it we can trace to its beginnings the biblical doctrine of virginity: The word of the Lord came to me saying: Do not take a wife; have no sons and no daughters in this place. For thus says the Lord concerning the sons and daughters that are born here and concerning the mothers that bore them and concerning their fathers who begot them in this land: They shall die miserably, without being lamented, without being buried. . They shall be as dung upon the face of the earth. They shall perish by the sword and by famine. Their carcasses shall be a prey for the birds of the air and the wild animals (Jer 16:1-4). Those are the terms by which Jeremiah explains his .celibacy. Are those verses to be understood as a positive order of God, given to the prophet when he came of age and enjoining him to abstain from matrimony? It might be said that celibacy was progressively imposed upon the prophet by the circumstances, his isolation, and the per-secutions that made him an outcast. Eventually he would have understood that beneath those circumstances there was a divine ordinance and, with typical Hebrew disre-gard for secondary causes, he would have expressed it in the literary form of an order. In any case, it is clear that Jeremiah gives his celibacy a symbolical value. The loneliness of his unmarried life forebodes the desolation of Israel. Death is about to sweep over the country, Jere-miah's forlorn celibacy is nothing but an enacted proph-ecy of the imminent doom. Calamity will be such as to make meaningless matrimony and procreation. Jeremiah's celibacy is to be understood as a prophecy in action. Symbolical actions were frequent among the prophets. Thus to announce the imminent captivity of the Egyptians, Isaiah walks naked in the streets of Jeru-salem (Is 20:1-6). Jeremiah breaks a pot to symbolize the destruction of the capital (Jer 19:1-11). Ezekiel makes a plan of the siege to come, cooks impure food as the famished inhabitants of the besieged city will have to do, cuts his beard and scatters it to the four winds as the population of Judah will be scattered (Ez 4:1-5:4). In some cases it was the whole life of a prophet which was given by God a symbolical significance: for instance, Hosea's matrimonial misfortunes symbolized the unhapPy~ relations between Yahweh and His unfaithful spouse Israel (Hos 1:3). Jeremiah's life too was symbolical. He lived in times of distress. He was to be a witness of the destruction of Sion. It was his sad duty to announce~the imminent deso-lation: "Every time I have to utter the word, I must shout and proclaim: Violence and ruinsl" (Jet 20:8). Still more: it was his tragic destiny to anticipate in his existence and signify in his own life the terrible fate of. the "Virgin of Israel." "The Virgin of Israel" was soon to undergo the fate of Jephte's daughter, to die childless, to disappear with-out hope. With his prophetical insight, Jeremiah could see already the shadow of death spreading over the coun-try. He could hear already the moaning of th~ land: "Teach your daughter this lamentation: Death has climbed in at our windows; she has entered our palaces, destroyed the children in the street, the young men in the square. Corpses lie like dung all over the country" (Jet 9:20-21). This was 'no mere Oriental exaggeration. What Israel was about to witness and Jeremiah had to announce was really the death of Israel. Israel .,had been living by the covenant and now, by the sin of the people, the cove-nant had been broken. The two institutions in which the covenant was embodied and through which God's graces came down upon the people, the two great signs of God's indwelling in the land. of His choice, the temple and the kingship, would soon disappear. Only a few years more and Nabuchodonosor would invade Judah, burn the sanctuary, enslave the king and kill his children. For the Israelites this would be the end 6f the world, the day of the Lord, day of doom and darkness, day of i~eturn to the original chaos (Jer 4:23-31; 15:2-4). Ezekiel will explain in a dramatic way the meaning of the fall of Jerusalem: the Glory of God will leave His defiled abode and abandon the land (Ez 8:1-11:25). Israel will die and nothing short of a resurrection will bring her back to life (Ez 37:1-14). When the exiles leave Palestine, Rachel'can sing her dirge at Rama (Jer 31:15): her children are no more. Israel as a people has disappeared. God's people has been dispersed. There are no more heirs of the promises and ~children of the covenant unless God repeats the Exodus and creates a new people. A testament is over. God's plan has apparently failed. Death reigns. Prophetically Jeremiah sees all that beforehand. He experiences it proleptically in his flesh. Excluded from the Temple (Jer 36:5), excommunicated so to say from his village (Jer 11:8; 12:6; 11:19-23) and from the community (Jer 20:2; 36:25), he will experience before the exile what it means to live estranged from one's country, away 4. + The Meaning Celibacy VOLUME 20, 1961 L. Legran~ REVIEW FOR RELIGIOUS from the Temple of the Lord. Before the Israelites he knows the bitter taste of a life which has no hope left on earth. "Never could I sit joyful in the company of those who were happy; forlorn I was under the power of thy hand for thou hadst filled me with wrath'~ (Jer 15:17). Thus was Jeremiah's life an anticipation of the im-minent doom. His celibacy too. When death :already casts her shadow over the land, is it a time to marry? "For thus says Yahweh Sabaoth, the God of Israel: Behold I will put an end, in this place, under your very eyes and in your very days, to the shouts of.gladness and of mirth, to the songs of the bride and of the bridegroom" (Jer ~16:9). An end of joy, life, marriage: the country turns into a sheol: there is no marriage and no begetting in the sheol. The command of the Lord to "increase and multiply" (Gen 1:28) assumed that the world was good (Gen 1:4, 10). But now 'that man's sin has aroused death, the Lord re-verses His command: "Do not take a wife; have no sons and no daughters in this place." Jeremiah's life of solitude announces the reign of death and anticipates the end of the world he lived in. His celibacy is in line with his message of doom. It is part of those trials by which "the most~suffering of the prophets," as St, Isidorus of Pelusia puts it;9 anticipates God's judgment. It is ~part of the sufferings which point to the cross, the final expression of God!s judgment. The solitude of the lonely prophet of Anatoth announces the dereliction-of the crucified vic-tim of Calvary. It has the same significance: it signifies the end of an economy in which God's promises and graces were entrusted to Israel according to the flesh and communicated by way of generation. This order dis-appears. When God will raise a new Israel, it will be an Israel according to the spirit .in which one will have access not by right of birth but by direct reception of the Spirit'(Jer 31:31-35). In such a people the fecundity of the flesh will have lost its value. The Negative Aspect of CelibacyI" "'On Account ol the Present Necessity" Replying to a question of the Corinthians concerning virgins, St. Paul's advice is to leave them" in that state: But,the explanation,he gives is not very clear; "I consider that it is better to be so on, account of the present neces-sity" (1 Cor 7:26). What is that "present necessity" that justifies celibacy? Catholic commentators (Cornely, Lemonnier, Allo, Cal-lan, W. Rees, Osty, and others) see in that "necessity;" as Osty puts it, "the thousand worries of married life,"x0 o In Patrologia graeca, 78, 356. ~ Epttres aux Corinthiens ~Bible de ]~rusalem) (Paris: Cerf, 1949), p. 40. or else the imminent persecutions "which'an unmarried person is better able to bear.''11 The standpoint of the Apostle would be purely individual, psychological or as-cetical. On him who is married the burden of the world is more heavy. The celibate, on the contrary, can devote himself fully to the service of God. ,~ Such a thought is certainly not foreign to St. Paul's mind: he expresses it in verses 39 to 35 of, the same chap-ter. Yet this does not seem to be for him a primary consider-ation. The immediate explanation he gives of his pref-erence for celibacy follows another line: "The time is short . The world in its present form is passing away" (vv 99- 31). This shows that his outlook is mainly collective and eschatological: the end of the world is~'drawing near: let us adapt our attitude to these new circumstances; it istime to detach ourselves from a ~d0omed world. "Even those who have a wife, let themlive as if they had none., and those who have to deal with the world as if they had not." Individual considerations are only an application,,of this iiew on the divine economy. It is because the'times we re' living in are the times of the end that it is better not to be burdened with matrimonial obligations, so as to be able to give one's undivided attention to God. The vocabulary used by St. Paul in this section confirms this ~schatological interpretation of his views on cdibacy. The words he uses clearly belong to the vocabulary of apocalyptic literature. The "necess.ity" (andgk~) .whs the technical term used to describe the crisis of the last times (Lk 21:23; 1 The~ 3:7; Ps.Sal,,5:8; Test jos,,2~.4.);.,in th~t sense it is akin to "tribulation (thlipsis) used l~e.re also to describe the present condition (v 98) a.nd which has also an apocalyptic value (Mt 25: 9-28; Ap 1.: 9~; 7:14; 2 Thes ! : 6), Similarly the term used for "time" in verse 29 (ttairos) 'is about a technical term for the period before the Ad-- vent''12 (see Rom 13:11; Heb 9:9; 1 Pet 1:5, 11). It is true that these terms are not always taken in their technical eschatological sense. But their convergence and the con-text make it clear that St. Paul sets virginity against an eschatological background. With Jeremiah he considers celibacy as a testimony that the last times have come, an attitude that presages the end. The difficulty of this interpretation--an.d what makes Catholic commentators to shrink from it--is that it seems to suppose in St. Paul the erroneous belief that the end bf the world was imminent. Can we 'accept such an ex-n W. Rees in Catholic Commentary on Holy Scripture (Edin-burgh: Nelson, 1953), p. 1090. ~ A. Robertson andA. Plummer, First Epistle o[ St. Paul. (Edin-burgh: T. and T. Clark, 1911), p. 152 . ÷ ÷ ÷ The Mean~ing Celibacy VOLUME 20, 1961 L. Le~and REVIEW FOR RELIGIOUS 336 planation of celibacy without rallying to the consequent eschatology of A. Schweitzer?xa Prat, followed by Huby and Spicq, does not think the objection decisive. He accepts as possible the eschatologi-cal explanation of virginity. Quoting I Corinthians 7:26- 31, he explains: "Is it possible that Paul was haunted by the near prospect of the Parousia? We must not deny this a priori . Lacking certain knowledge, he might have formed an opinion based upon probabilities and con-jectures . It is at least possible that he guided his con-duct and his counsels by such probabilities.TM This inter-pretation can be defended, provided we attribute to Paul not a positive teaching concerning the imminence of an event, the day and hour of which none can know, but an opinion, a desire, a hope without certitude,x~ This is surely sufficient to safeguard biblical inerrancy and remain within the limits fixed by the Biblical Commission, Yet this exegesis is not fully satisfactory, for it leaves the im-pression that the eschatologic~il explanation~of celibacy should not be taken too seriously. It would be one of those views that reflect more the prejudices of the time than the Apostle's personal thought, like the arguments bY which Paul tries to justify the imposition of the veil-on women in the assembly (1 Cot 11:2-16) or the midrashic allusion to the rock following the Jews in the deser~t (1 Cor 10:4) Thus St. Paul would have used the naive expectation of an imminent Parousia to insist on virginity, but that would be a mer_e argumentum ad hominem that should not be pressed too "much. The real and solid ground fo~ celibacy would remain the personal and ascetical con-siderations sketched in verses 32 to 34. Accepting Prat's eschatological interpretation of Paul's arguments for virginity, it may be possible to go deeper b) comparing the thought of the Apostle with that of Jere-miah. Is not the "present necessity" of 1 Corinthians 7:26 parallel with the explanation Jeremiah .gave of his celi-bacy? If so, can we not find in Paul~s eschatological justifi. cation of virginity a lasting value, something much deeper than a pious illusion? It all amounts to a proper evaluation of his eschatolog~- cal hope. Was it a delusion which he had, but which he avoided expressing firmly? Or was it on the contrary a 18 See the decree of the Biblical Commission of June 18, 1915 in Enchiridion Biblicum, 2nd ed. (Naples: D'Auria, 1954),'nn. 419--21. a, The Theology o[ St. Paul (London: Burns, Oates, and Wash bourne, 1926), V. 1, p. 112. Prat explained his mind still more clear!} in a few pages of his final chapter on "The Last Things" which h~ suppressed to satisfy an over-zealous censor. These pages have been published in Prat's biography I~y J. Cal~s, p. 99. a~j. Huby, Ep~tres aux Corinthiens (Paris: Beauchesne, 19.46); W Rees also (op. cir.) accepts an eschatological influence on St. Paul't thought on virginity. central element of his faith and of his spiritual outlook? O. Cullmann, for the early Church in general, and L. Cerfaux, for St. Paul in particular, have shown that is the second view which is true. There is much ~ore than a question of knowing whethei~ Paul or the early Church ex-pected or not an imminent Parousia. For them and for us, the heart of the matter is not the date of the Par0usia but its significance. In Cullmann's terms, what is the connec-tion of the present period of history (the times of the Church) with the past (death and resurrection of Christ) and the future (final resurrection)~1~ The problem is not chronological but theological. St. Paul may or may not have been under the impression that Christ was to return soon. This is rather °immaterial and irrelevant. What matters is that, for him, and for the early Christians, ours are the last days (Acts 2:16 if). The last hour has begun with the death of the Lord (1 Jn 2:18), How long will it be? Nobody knows, but it is clear that now, in Christ, history has reached its end and what we wimess now in the world is the consummation of the end: "The world goes disappearing" (1 Jn 2:i7). The Apocalyp~ses of St. John and of the synoptic Gospels show in a veiled language that the trials the Church has to undergo are the fore-running signs of the consummation, and St. Paul explains that the individual tribulations of the Christians are their share of the Messianic woes (Cor 1:24).xr The present period may be short or long: after all, "with the Lord, one day ,is as a thousand years and a thousand years as one day" (2 Pet 3:8). In any case, Chris-tian life is thoroughly eschatological in character. What-ever may be the actual date of the Parousia, we live after the end of history has been reached. We are just waiting for the consummation of the end, we turn towards it and we prepare it. Parous.ia hangs so to say over our life: even if chronologically it may be still distant, it is theologically imminent: it is the only development of the history of salvation that we can expect, and it gives its color to our outlook on things. Seen in the light of faith, the history we live in and our personal fate appear as signs of the end. Celibacy is one of those signs: it shows that the last times have come. It proclaims that the world is disap-pearing. The end has come. Man's primary duty is no more to continue the human species. It is on the contrary to free himself from a fleeting world which has already 10 O. Cullmann, Christ and Time (Philadelphia: Westminster Press, 1950), 17 In Col 1:24 "tribulationes Christi" should be translated "the messianic woes" and not "the sufferings ot Christ" (it is thlipsis and not path~ma). The phrase does not refer to the sufferings of our Lord but, according to a terminology common in Judaism, to the trials God's people had to undergo to reach the messianic times, the birth pangs of the new world. ÷ ÷ ÷ The Meaning Celiba~'~ VOLUME 20, 1961 REVIEW FOR REI.IG]OUS lost its substance. This is not an attitude of panic before a threa, tening disaster. It is rather an act of faith in the significance of the Lord's death, beginning of the end. Thus Paul understood virginity exactly as Jeremiah. Jeremiah did not know the date of the destruction of Jerusalem: it is not the role nor the charisma of the prophets to give a chronology of the future. But'one thing he knew for certain: on account of the infidelity of the people, the former covenant had become void. Conse-quently the old institutions like the Temple and the kingship would break like empty shells and Israe!, aban-doned by God, would collapse. H~ knew that his was a time of death. The nuptial songs 'would be replaced by lamentations. Marriage and procreation had lost their meaning. The prophet showed it by his own life: his celibacy was an enacted lamentation. Similarly, St. Paul did not know the date of the end. But he knew for certain that the world had condemned it-self by condemning Christ and that the worldly powers had been nailed down on the cross. It was God's plan to leave some interval before the actual end of all, time to: allow the mystery of iniquity to reach its climax and the Church to spread all over the w~rld. During that time life was to continue and marriage was still legitimate. Yet even married people had to understand that they were no longer of the world they were in. Still using the world, they had to be detached from it. Even in marriage they had to bring an attitude of freedom, a tension towards a higher form of love, the love of Christ 'towards His bride the Church (see Eph 5:25-33). And itis quite fitting that to remind men of the freedom they should keep towards a fleeting world there should be, in the Church, a special charisma (1 Cor 7".'7) of virginity, akin to the charisma of prophecy. The celibate's life is an enacted prophecy. His whole life shouts to the world that it is passing away. As Jeremiah announced to the Chosen People the end of the old covenant, the celibate, new Jeremiah, announces the end of the old world. He embodies the teachings of th~ Apocalypses. He stands as a witness of the day bf the Lord, the day of wrath and of death which began qn that Friday of Nisan when the'Lamb was slaughtered Mount Calvary. + The Positive Aspect ot Celibacy: "'On Account ot the + Kingdom of Heaven'" + What has been said so far has shown that, according to the Bible, and according to Jeremiah and St. Paul es-pecially, celibate life is a prophecy in action, a forebodiiag of the end, a public proclamatioh of the fleeting character of this world. It goes without saying that this is only one aspect of the mystery. There is another one. The last days are not only days of doom: they are also days of resurrection. Jeremiah was not only the prophet of the fall of Jerusalem: he was also the prophet of the .new covenant (Jet 31:31= 35). Similarly for St. Paul the last days are only~secondarily days of woe: primarily, they are the days of the Par0usia~ when Christ will come and hand over to °the Father the world revivified by the Spirit (1 Cor 15). The Apocalypse~ ends its enumeration of th~ eschatological calamities~by the resplendent description~of the~heavenly ~Jerusalem° where everything is niade new (Ap 21). Christ's death:on Calvary was only the beginning of his exaltation 1~-15; 12:32-33). The full, prophetical meaning of virgin-ity is to be understood ifi reference td the whole mystery of death and life contained in Christ. Celibacy is 'not only an enacted prophecy of~th~ imminent doom: it announces also and anticipates the life to come, "the life of the new world in the Spirit. ~ ~ Jeremiah, who.had announced the new covenant, might' have understood that virginity would be the typical state~ in that new life which was.nol6nger to be granted bythe power of the flesh but by the Spirit. But in fact he does not seem to have realized these implications of~his prophetical' teaching. Or if he did, he had no occasion to express it. We have to come to the Gospels to find' this doctrine ex-pounded. ~ ¯ Jesus lived a celibate life. We~can not say that hlscase was unique. By the beginnings of the Christian era, the~ ideal of virginity seems to have been cultivated at least in some restricted circles of Judaism. We.have seen the rather~ mysterious case of the. Essenes. John~the Baptist also must tiave observed celibacy. This movement might explain the pu~rpose of virginity expressed by Mary in Luke 1:34. Jesus assumed that ideal and. by His very life fulfilled the la'tent aspirations it contained. Yet there is very little in the Gospels about virginity. This is not surprising. The Gospels are only factual: sum-maries. There is little in themfor introspection and self-~ analysis. They have,little to say. about Jesus' personal life. They do not tell us how he felt when praying;when work-ing miracles, when undergoing-the trials o~ His 'Passion. It is no wonder,., therefore, ~that they would be ~almost completely silent concerning Jesus' celibacy. This silence gives more value to the one statement of the Gospels in which Christ explained howh'e understood His virginity. It was on an occasion in which he had emphasized once more the law of~ indissolubility o[ matrimony. The dis-as See R. Laurentin, Structure et thdologie de Luc I-H iPa.ris: Gabalda, 1957). The Meaning Celibacy VOLUMEo20~. 1961 ,~ , 339 REVIEW FOR RELIGIOUS ciples could hardly understand the intransigence of the Master. As usual, Jesus tried to bring light to the discus-sion by taking it to a.higher level. The heart of the matter is not the convenience of men but the requirements of the Kingdom of God. The Kingdom of God does make exact-ing demands upon its members. See the case of those to whom it has been given to realize fully the implications of the coming of the Kingdom: they can be compared to eunuchsl "There are eunuchs who were born so from their mother's womb; and ttiere are eunuchs who were made so by men; and there are eunuchs who have made themselves so in view of the Kingdom of Heaven" (Mt 19:12). Though this pericope appears in Matthew 0niT, there is no reason to deny its authenticity, In his book on the synoptic Gospels, L. Vaganay insists several times that Matthew 19:10-12, along,, with several other passages, though appearing in one Gospel only, belongs to the oldest layer of the Gospel formation,~ .and to the most ancient tradition common to the three Synoptic Gospels.19 If the text figures in Matthew only, it is not because it was added afterwards to the~ final edition of Matthew: it is not a case of addition by Matthew but of omission by Marie and Luke. The pericope on the eunuchs has an archaic ring that would, have been shocking to Gentile ears. It is the kind of coarse Semitic paradox, frequent in the Bible, quite appealing to the rough peasants of Pal-estine accustomed to the loud and often brutal eloquence. 6f the prophets. It could hardly be exported to Greece or. even to Asia Minor, Syria., or Egypt. It is not surprising that Mark and Luke preferred to drop it. Yet "its very paradoxical aspect guarantees its authenticity.''20 More-over, the parallel text of Mark seems to leave traces of the amputation. In Mark 10:10, after the discussion with the Pharisees on matrimony, Jesus returns home together' with His disciples. There is a change of place and of audi-ence: Jesus is now in the intimate circle of His disciples. Usually when He retires together with them, it is to teach a deeper doctrine (Mk 4:10, 34; 7:17; 9:30; 10:32). One would expect here, "at home," further explanations on the views He has just exposed. Yet, according to Mark 10:10-12, Jesus merely repeats the elementary explana-tions ivhich, according to Matthew 19:9; 5:32 and Luke 16:18, He would as well give to the crowds. Does not this mean that in the source Mark used, there was "at home" some other deeper teaching imparted to the disciples? But l what other teaching was there except~the logion on the, 1~ L. Vaganay, Le probl~me synoptique ('rournai: Descl~e, 1954), pp.~167, 211, 216, and elsewhere. ~Ibid.,p. 167. iI eunuchs recorded by Matthew? Mark removed this saying, but the operation has left a scar in the text. If the pericope does belong to.th.e origins of the Gospel composition, there is no rea.soia to doubt that it was really an utterance of Jesus and this decides the question of its exact bearing. In the concrete context of jesus'ocelibate life, it is easy to find out to whom the third category of eunuchs refers. When the disciples heard that saying, they could~but think of Jesus Himself and possibly also of John the Baptist.!t is clear that Jesus here speaks of His own case and explains it. He does not advocate self-mutilation; He sets up His own example. He observed virginity and He did it con-sciously "in. view of God's Kingdom." John the Baptist had done it before Him; others would follow. Thus Jesus presents Himself as the leader~ in a line of men who; think-ing of God's Kingdom, will live like ~unuchs, giving-up the use of their sexual powers. But what is exactly the relation between virginity;and God's Kingdom? Why should one remain a celibate prop-ter regnum caelorura (in view of the Kingdom of God)? What is the precise value of that propter (dia ifi Greek)? In biblical Greek, dia with the accusative denotes causality or finality (out of, for the sake of, in view of). It is obvious that, in this'context, the meaning must be of finality. But this is still very vague, too vague to base on it an explana-tion of virginity. We can not build a theology on the strength of a preposition. If the preposition is vague, the phrase "Kingdom of Heaven," on the contrary, is clear enough. The 'Kingdom of.Heaven--or the Kingdom of God, since both phrases = This evidently settles the problem, discussed from the time of Origen onwards, of whether the saying should be understood in a realistic or in a symbolic sense. In Kittel's Theologisches Wb'rterbuch -urn Neuen Testament (TWNT), V. I, p. 590, Schmidt favors the ,ealistic interpretation: the saying would allude to people who ac-ually castrated themselves; it would invite the disciples not to imi-ate them but, at least, to reflect on their earnestness. Origen himself s a proof that there were such'cases in the early Church. But was it o during Jesus' own life time? It is rather doubtful and still more loubtful that Jesus would have set as an example this hypothetical berrant behavior. In the same TWNT of Kittel (2, p. 765), J. chneider maintains the traditional interpretation. The problem could be viewed also from the angle of Form Cdti- ,sin. What are the concrete circumstances in the life of the' ehrly ¯ hutch which led to a reminiscence of these words of-the" Master? 'Chat is the concrete problem to which they were given as an answer. t was most evidently the problem of the virgins, an acute problem as "e know from 1 Corinthians 7, and possibly also, together with it, he problem of the widows "who are truly widows" (1 Tim' 5:3; sde Cor 7: 8). According to J. Dupont, Mariag~ et divorce darts l'evangile ~ruges: Descl~e de Brouwer, 1959), the saying would refer to the case of husbands separated from their wives. This is a rather far- [etched $itz im Leben; moreover it overlooks completely the refer-ence to Jesus' own example. The Meaning Celibacy VOLUME 20, 196~. 341 REVIEW FOR RELIGIOUS haye the same significancem--appears as a key concept.of the ~synoptic Gospels. It.stands at the center of. Jesus' preaqhing. If not exactly in Judaism, at least in Jesus' mouth, it is ',a comprehensive term for the blessings of .salvation,''23 having practically .the same meaning as "the age to come" or "the life of the age to come2'~24 It is es-sentially an eschatglogical entity,. ,What the Jews had ~ !onged for,-the prophets had promised, and the apoca-lyptic writers had described, the new life coming from above, the new world, ~he new cov.enant imparted by God, t.h.e ~new Israel, the gift of ~he Sp'irit, Resurrection ,and Re,creation: it is all that.which is contained in God's Kingdom. ,Butmand th.i_s is the novelty of Jesus' teaching--with His coming, the eschatological world, the world to come has become present, though it remains unfulfilled. With the coming of Jesus the Kingdom of God offers the para-doxical character of being at the same time future and pre~ent. Jesus assures us that it is already present among us (Mr 12.:28; see Lk !2;21),but He also invites us to pray fpr~it.s coming (Mr 6:10). Exegetes have tried to rationalize ¯ this mystery by reduting Jesus' preaching to one or the other-aspect. The "co.nsequent eschatology" of A. Schweit-zer retaiged only the future aspect: the life-of Jesus was mere expectation of an imminent advent of the Kingdom,': expectation which was deceived by the event. On the con, ffary, the "realized eschatoIogy" of C. H. Dodd retains only the present element: with Jesus, the. Kingdom is .:presen~t and there is nothing ~to expect from the future; escha, to.logical elements should be dismissed as mere apoc- ~alyptical phraseology. Both views are only partial. Kiim-mel2~ and Cullmann,2n among others, have shown-that ihe integral' teaching of Christ combines both aspects. In Jesus the powers of the coming aeon are already active and the future Kingdom of God is already at work in the pres~' ent. The Spirit is given~ Yet He works only like a seed: present" in Jesus and in those who will follow Him, He has still to extend His influence to the whole world tillf His life-giving activity covers and trans,!orms the whole/ crea.t, ion. Such'is the meaning of,the parables ., of , the ¯ ~ "The Heaven" is a term used by the Jews as a' s u b s t i t uGtoed for to" a.yo.id, prgfiouncing the divine name. .m G. Dalman, The Words~o] Jesus (Edinburgh: T. and T. Clark, 1902), p.A35. Dalman shows thaLJesus somewhat altered the mean-ing of the phrase by giving .it a specifically eschatological value in connection with Daniel 7 : 27. So, though in Judaism the phrase should be translated "the kinship of God," it becomes, in Jesus' teachings, ~ynonymous with eschatological salvation. ~ Hence the equivalence with the Johannine theme of "eternal~ ~ ~ Pror~ise and Fulfilment (Naperville: Allenson, 1957). ~ Christ and Time (Philadelphia: Westminster Press, 1950). Kingdom" (Mk 4 and parallels). We are still waiting for the end: the period we live in is at the same time "promise and fulfilment." This appears especially in the "signs" of the Kingdom. Accgrding to the biblical conception, a "sign" is not a pure symbol, faint image of a distant reality. It is the reality itself in its initial manifestation. In the biblical sign the coming reality is already contained, yet still hidden.27 Kiimmel has shown how in that sense J.esus' .victory over the devils and his miracles are signs of that kind.2s They show already "the coming, consummation of salvation breaking in on the present.''2s Cullmann has added to those signs the main ecclesiastical functions: the missionary preaching of the Gospel,s0 the cult and the sacraments for, in them also, in the Spirit, and "through the merits of Christ, everything is fulfilled which was ac-complished in the past history of salvation and which will be achieved in the future.''~1 In the light of Matthew 19:12 we can add virginity to those signs. Like the miracles and the sacraments virginity is a "sign. of the Kingdom," an anticipated realization of the final transformation, the glory of the world to come breaking in on the present condition. Such is the meaning of propter regnum caelorum. Jesus and many of those who follow Him refrain from sexu~al activity "in view of the Kingdom," that i~, to live already now the life of the world to come. Eschatological life has begun to stir in them and that life will be, and can already be now, a: life which has gone beyond the necessity and the urge of pro-creation. As with their preaching and miracles, Jesus and His "disciples by their celibacy proclaim the advent of the Kingdom, They exemplify already i.n_this world the fu-ture condition of men in the next aeon. As Jesus explained to the Sadducees (Mt 22:30 and parallels), in the world of Resurrection, "one shall neither marry nor be married, one will be like the angels in heaven." This does not mean that man in the Kingdom of God will be asexual, losing his human nature to become a pure spirit in the philosophical sense of the term. Such a philosophical consideration would be quite alien to the biblical mentality. Man was not made as a pure spirit neither in this world nor in the other, and consequently celibacy can not consist in trying to ape the angels. St. Luke explains the exact meaning of this analogy between the risen man and the angels in his rendering of the ~See J. Pedersen, Israel its Li[e and Culture (London: Oxford University Press, 1926), V. 1, pp. 168 ft. ~ Op. cit. (note 25), pp. 105-91. ~ Ibid., p. 121. ® O. Cullmann, Christ and Time. ~ O. Cullmann, Early Christian Worship (Chicago: Regnery, 1955i, p. $5. ÷ The Meaning ~elib~y VOLUME 20, 1961 343 4. L. Legrand REVIEW FOR RELIGIOUS 344 logion: "They shall neither marrynor be married for they are no more liable to die: for they are equal to the angels and they are sons of God, being sons of Resu~rrection'' (Lk 20: 35-36). The point of resemblance with the angels is not their spiritual nature but their immortality. It is account of his immortality that the risen man need no longer procreate. Life of Resurrection is no more a life "in the flesh," in a body doomed to death. It is a life God, a life of a son of God, life "in the Spirit," in a body transformed by the divine Glory. Hence the functions' the flesh become useless: procreation loses its meaning which was to make up for the ravages of death. The celibate shows by his cofidition that such life has already started. His celibacy testifies to what O. Cullmann has called "the prol~ptic deliverance of the body.''~2 proclaims that, in'Christ, despite the appearances, man escapes the clutches of death and lives in the Spirit. A passage of the Apocalypse echoes that teaching. Apoc-alypse 14:1-5 describes the glory of the Lamb in the heavenly Sion. There His throne is surrounded'by a hun-dred and forty-four thougand men, 'all those who "were redeemed from the earth." They represent the perfect number of all those who, saved by the Lamb, will con-stitute His retinue in the world to come; namely, all the elect. Their main characteristic consists in that "they are virgins" (v '~). Virginity must be understood metaphoric-ally: it means primarily fidelity to God by opposition idolatry, often described in Scripture as a "prostitution." Yet considering the realistic value of Hebrew symbolism, the concrete sense of virginity should not be altogether dismissed: "They have not defiled themselves with women" (v 4).~3 This does not mean that the author would make of virginity a necessary condition for entering the Kingdom. This passage must be understood in parallel-ism with Chapter 7, which also describes a hundred and forty-four thousand men leading an innumerable multi-tude which surrounds the throne of the Lamb. While Chapter 14 they are all virgins, in Chapter 7 they are all martyrs. This should not be understood as meaning only martyrdom can lead to salvation. But it does mean that one has no access to the Kingdom unless "he washes his =O. Cullmann, The Early Church (London: S.C.M., 1956), pp. 165-76. In his article CuIlmann does not extend his conclusions to the question 0f celibacy. He shows only that marriage has a special theological value since it "corresponds to the relation between Christ and His Church" (p. 173; see Eph 5:29). This view is quite true but should be completed by an awareness that the love between Christ and the Church is of an eschatological--hence virginal--type, The Spouse is a Virgin (see 2 Cot 11:2). Similarly, even conjugal love will have eventually to turn into the-eschatological virginal agape o! which celibacy is a prophetical type. = See L. Cerfaux and J~ Cambier, L',~pocalypse de saint Jean lue aux Chr~tiens (Paris: Cerf, 1955), pp. 124 ft. robe and makes himself white in the blood of the Lamb" (Ap 7:14). The martyr is the typical Christian for he shares the most closely in the cross of his Master. One cim not be a Christian unless he shares in.some way in the fate of the martyrs, in the cross of Christ: The same interpretatiori can be extended to the fourteenth chapter. "As martyrdom, virginity is eminently representative of Christian life. Even as' one can not be saved~without participating in the dignity of martyrdom, one can not be saved without participating in the dignity of .virginity. Virginit~y is a heavenly perfection, an anticipation, for those who are called to it, of what will be the final destiny of all in the Kingdom of Heaven.TM In the world to come all are virgins~ Even those who are married must keep their eyes on that ideal and know that their love has to turn into virginal charity. Those who remain celibate "in view of the Kingdom of Heaven" be!ong to the virginal retinue of their heavenly King the Lamb. As St. Gregory of Nyssa says: Virginal life is an image of the happi~aess that will obtain in the world to come; for it contains in itself many signs of the good things which in hope are laid before us . For when one brings in himself the life according to the flesh to an end, as far as it depends on him, he can expect "the blessed hope and the comin.g 9f the great God,;' curtailing the interval of the in-tervenlng generations between himself and God s advent. Then he can enjoy in the present life the choicest of the good things afforded by the Resurrection.= Thus the mystery of virginity, as any mystery of Chris-tian life, has a double aspect. It has a negative aspect: it represents the death of Christ and, through it, looks towards the complement of that death, the end of a!l, the apocalyptic consummation. It has also a positive aspect: it shows forth the new life in the Spirit, initiated by the Resurrection ofChrist, to be fulfilled at the Parousia. This doctrine is best embodied in the Lukan account of the virgin birth of Christ. Mary is a virgin (Lk 1:34) and, in her virginity, through the operation of the Spirit, she gave birth to Christ, the "first born" of the new world. Thus, in her virginal fecundity, she anticipated and even originated the re-creation of the world through the Spirit. In that account it must be first noticed that Luke-- and Mary--following the Hebrew mentality, do not extol virginity for its own sake. In the Magnificat Mary describes her condition of virgin as a condition of humilitas; that is, a low condition (Lk 1:48). This was exactly the term used by Anna in 1 Samuel 1 : 11 to qualify her disgrace of having ~' Ibid., p. 125. ~ De virginitate (Patrologia graeca, 46, col. 381 ft.). The theme of celibacy as heavenly life or angelic life is frequent in patristic litera-ture. See L. Bouyer, The Meaning o] Monastic LiIe (New York: Kenedy, 1955), pp. 23-40. ÷ ÷ ÷ The Meaning Celibacy voLUME 20, 1961 4- 4- 4- no child. In fact the whole narrative of the virgin birth of Christ in Luke is built in parallelism with the narratives of the Old Testament d.escribing how sterile women were made miraculously fecund by God.36 To some extent.Luke puts Mary's virginity on a par with the sterility of those women. By remaininga virgin, Mary shares in the wretch-edness of Jephte's daughter, in the abjection of the poor women who had no child (Gen 16:4; 1 Sam 1:1~16; Lk 1:25). She accepted willingly the utter poverty and the op-probrium of those who had no hope of reaching, in motherhood, their human plenitude and who conse, quently were rejected by the world as useless. But in the new Kingdom by God's transforming power, there is a reversal of the human values, The lowly are ex-alted (Lk 1:52), the poor possess the earth (Lk 6:20), those who weep laugh (Lk 6:21), the sterile and the virgins are visited by the power of the Spirit and become receptacles of the divine life. These are simply various aspects of the revolution of the cross turning infamy into glory, death into life. The glorious fecundity of Mary's humble vir-ginity contains already the mystery of the gross. Thelhope, lessness of her virginity points to the hopelessness of the cross: it proclaims, that the world is doomed and that no salvation is to be expected from the flesh. But the fecundity of that virginity presages the triumph of the cross: by the power of the Holy Ghost life will spring from death as it had sprung from the closed womb of a virgin. Thus Mary's virginity announces the disappearance of the world of flesh and the rise of a new world of the Spirit. Jeremiah's celi-bacy had prophesied the first part of the mystery. To Mary it~was given to see the fulfillment and to prophesy, in her life, both aspects of the imminent consummation. Mary's Virginity was prophetical: it turned towards the cross and anticipated the end; it ina~ugurated the~new worldwhere the flesh has no power, for that world knows no other fecundity than the fecundity of the Spirit. The charism oPvirgiriity in the Church continues and com-pletes that prophetical fUnction. Like Mary and Jesus, the Christian celibate renounces any worldly hope," for he knows th~it the world has no hope to propose. But, in his loneliness, he announces and through faith already en-joys the esc, fiato~logical visitation of the Spirit. ' u See S. Lyonhet, "Le r~cit de l'Annonciation," in L'ami du Clergd, 66 (1956), pp; 37-8, and J. P. Audet, "L'annonce h Marie," in Revue biblique 63 (1956), pp. 346-74. REVIEW FOR .RELIGIOUS BARRY MCLAUGHLIN, ~s.J. The Identity Crisis and , Religious Life We often hear it said that the child stabilizes the family. After the first four or five years of marriage the love of the honeymoon is usually exhausted: A new love unfolds. Ideally, it is the affection both parents share for the child that forms the basis for this newmand more maturebond of conjugal love. Perhaps a similar phenomenonJ occurs in religious life. After the first four or five years (or even much later sin~e circumstances and persons differ) a process of reintegra-tion takes place. The religious must re-examine and re-interpret his initial motives and goals. CA newer,° fresher love must supplant the older, faded love. And because ~he natural aids which married life affords are lacking', this transformation to a higher and more perfect love requires supernatural grace and natural maturity. There is no dichotomy here; rather, there is an inter-action. Since God has Himself implanted laws in nature, it is logical to suppose that He will follow the natural patterns operative in the human personality when He works through grace. And grace is, of course, necessary for any form of spiritual development. Yet it is imperative to emphhsize the Scholagtie'axiom that grace builds upon nature. Maturity, on the natural plane, is a prime requisite for supernatural progress and for this transformation of love. To hone Occam's raz6r to a new edge: miracles are not to be multiplied withofit necessity. Like sanctity, maturity develops slowly. For a mah is not born a saint. He is born to be a saint. The distinction is significant: men are not saints all at once; with God's grace men become saints. But-men first'become mature. Maturity, as the natural correlate and predisposition for sanctity, takes time. Psychologists point to a series of crises preliminary to its attainment. " We are especially interested in the "crisis of idehtity" ÷ ÷ ÷ Barry $. McLaughlin, S.J., 3700 W. Pine Bou-levard, St, Louis 8, Mis-souri, is doing graduate studies in psychology at St, ~'~Uis ~Jniversity. VOLUME 20~ 1961 347 the crisis contemporary With the process of re-integration and re-evaluation which occurs once the novelty and freshness of the early years of religious life have disap-peared. Resolution of the identity crisis allows a more mature and transformed love to unfold. But several more basic crises must b~ resolved first. ÷ ÷ ÷ Barry M cLaughlin, S.~. REVIEW FOR RELIGIOUS 348 Development Toward Maturity One of the most widely used theoretical conceptions of psychological development.is the neo-Freudian synthesis proposed by Erik H. Erikson. At a given age, because of physical, intellectual, and emotional maturation, a human being willingly and necessarily faces a new life task. A Set of choices and tests are prescribed for him by his ciety's structure. This new life task presents a crisis. The outcome of this crisis can be successful graduation or im-pairment of the life cycle (which will aggravate future crises). Each crisis prepares for the next--each is a step taken in the direction of the ne~t, until the adult identity is attained. The first crisis is the one of early infancy. What is at stake here, the psychologist feels, is the question of whether a man's inner mood will be determined more by basic trust or basic mistrust. The outcome of this crisis is de-pendent largely upon the quality of maternal care. The mother's affection and her gratification of the child's needs lend a certain pr~edictability and hopefulness in spite of the urgency and bewildering nature of the baby's bodily feelings. This first crisis corresponds roughly to what Freud has described as orality; the second to anality. An awareness of these correspondences is essential for a true understand- ]ng-of the dynamics involved. The second crisis, resolved usually by the fourth year, develops the infantile sources of the sense of autonomy. In this period the child learns to ,~iew himself as an indi-vidual in his own right, apart from his parents although dependent upon them. If there are conditions which in-terfere with the child's achievement of a feeling of ade-quacyv- if he fails, for example, to learn to walk during this ~period--then the alternative is a sense of shame or doubt pervading later adult consciousness (or uncon-sciousness). The third crisis is a part of what Freud described as the central complex of the family; namely, the Oedipus com-plex. According to the opinion of many psychoanalysts, this crisis involves the lasting unconscious association of sensual freedom with the body of the mother; a lasting association of cruel prohibition with the interference of the father; and the consequent love and hate in reality and in phantasy. This is the stage of.initiative; correspond- ing to Freud's phallic stage of psychosexuality. It is the period of vigorous reality testing, imagination, and imi-tation of adult behavior. The major hazard to the solution of this crisis is an overly strict discipline which produces a threatening conscience and flae internalization of rigid and exaggerated (non-rational) ethical attitudes. In the fourth stage the child, now between six and eleven years old, becomes capable of learning intellectually and collaborating with others. The resolution of this stage decides much of the ratio~between, a. sense of in-dustry and a sense of tool-inferiority. A man learns simple techniques which will prepare him for the tasks of his culture. A. rational sense of duty and obligation is also involved here, and the laying aside of fantasy and play for the undertaking of real tasks and the development academic and social competefice. This stage corresponds to the.Freudian latency period. The Identity Crisi~ We are chiefly concerned inthis ~rticle with the identity crisis, first of~all in its broader, cultural dimensions, and then within the specific framework of the religious life. The young~adolescent in our culture must~clarify his understanding of who he is and what his role is to be. He must forge for himself some central perspective and direc-tion, some effective integration, ou_t :of the remnants of his childhood and the hopes of his anticipated adulthood. Failure to resolve this crisis can result in neurosi~s,-psy-chosis, or delinquent behavior. More frequently,, however, there is a generalized sense of role diffusion. The possession of a role within the culture and,of standards of cultural living constitutes the social side of identity. In addition, there is an optimum ego synthesis to which the. individual himself aspires. The Judeo-Chris-dan tradition and the ideals of the American heritage stress the immeasurable worth of _the individual person. The dignity of the individual, respect for the individual, self-det~rmination these are phrases which attest to our consciousness of the value of personal identity. Each per-son is certain of what is in fact true: that he stands at the center of a unique network of relationships, experiences, influences. He is different and he knows it. Consciousness of the value.of personal identity and a strong sense of personal uniqueness do not,. ho.wever, neces-sarily imply a resolution of the crisis of identity. In some young people, in some classes, at certain periods of history, the identity crisis will be minimal; in other people, classes, and periods this crisis will be clearly marked off as a criti-cal period. There is considerable evidence that in our cul-ture today the identity crisis is of maximal importance, that most individuals undergo a prolonged identity crisis. ÷ ÷ ÷ Identity Crisis VOLUME 20, 1961 349 ÷ 4. 4. Barry McLaughlin, $.~. REVIEW FOR RELIGIOUS 350 During this crisis there is a desperate urgency, often con-cealed under the camouflage of social conventions, to resolve the problem of what one should' believe0in and who one should be or become. Three crises follow the crisis of identity; they concern problems of intimacy, generativity, and integrity. What role diffusion is~to identity, its alternative and danger, isolation is to intimacy, egocentric nonproductivity is to generativity, and the lack of consistent values is to integ-rity. When~ the identity crisis is prolonged, these three crises are interwoven with it. The resolution of the identity crisis brings concomitantly the resolution of intimacy, gen-erativity, and integrity crises: A lasting sense of ego identity is the characteristic of the mature adult. The Identity Crisis in the American Culture Victor Frankl, one of the leading .proponents of Ex-istential psychology, has pointed out that Freudian psy-choanalysis has introduced into psych.ological research what it calls the pleasure principle or the will-to-pleasure. Adler has' made psychologists conversant with the role of the will-to-power as a main factor in the formation of neurosis. But Frankl maintains that man is neither dominated by the will-to-pleasure nor by the will-to-power, but by What he'would call man's will-to-meaning; that is, man's deep-seated striving for a higher and~ultimate mean-ing to his existence. Frankl .has perhaps overstated his case; it is more likely a question of emphasis. But the will-to-meaning does re-flect the modern concern with personal identity and, in this sense, is probably as strategic in our time as the study of sexuality was in Freud's time or the study of the drive" for power in Adler~s time. , It is signific~int,-too, that concern with matters of identity is greatest in this country. Psychologists and psychoanalysts recognize th~at in America especially adult patients hope to find in the psychoanalytic system a refuge from the discontinuities 6f existence and a re-gression to a more patriarchal one-to-one system. America has been a melting-pot, a country which attempts to make a super-identity otit of the' identities imported by its constituent immigrants. Previous agrarian and patri-cian identities have been" submerged in the wake of the rapidly increasing ,mdchanization of industrial technology. Frequently the American man has been unable to formu-late his new identity. Depreciation-of.the American way of life is, of course, the favorite indoor sport of cultural critics. The per-tinence of their remarks is not always apparent,.yet in the present context several criticisms'are relevanf. They point out some Of the reasons for the identity crises of con- temporary Americans. From these criticisms we can gain some understanding of the identity crisis of the American man and ultimately of the identity crisis of the (American) religious man. In Arthur Miller's Death of a Salesman, Biff'exempli-ties an American "type." Society 'has failed to provide him with a clearly defined role: "I just can't take hold, Mom, I just can't take hold of some kind of life.''1 He-lives in constant frustration, unaware of who he.is or what he is to be. And many psychoanalysts feel thatBiff's number is legion. That Biff should address his problems to Morn is sig-nificant, During World War II the expression "Momism' came :into existence :as a means of denoting a type of per- _~onality commonly :encountered in ybung men. There is ¯ n excessive dependence upon and 'attachment' to, the ,nother, with but feeble' attachment to:the father and no =lear image gained through him of man's role. Psychol-ogists have commented upon the probable roots of this phenomenon: the absence, both physically and psycho: logically, of the father from many American urban, and .uburban homes. Because of the conditions of .ecdnomic ~nd social life, many fathers have neither the opportunity qor the inclination to "take on" their sons in the way that a, as common, for example, in the days of the older patri-archal society. This is the first cause we wish to mention "or the prolongation of the crisis of identity: . the failhre ~,f the father in our culture to give to the son a clear image ,f the masculine personality and the role of man. ~ :~ 'Critics have also noted the American fear of loneliness. Individual identity is sacrificed in an effort to stay. close o the herd, to be no ~different from others in" thought, eeling, or action. To stand aside, to be alone, is t6 assert ¯ personal identity which refuses to be submerged. So-iety will not tolerate this; innumerable social features are lesigned to prevent it: stadiums to accommodate~thou-ands at sport events, open doors of private rooms and of- ¯ ces, club cars on trains, shared bedrooms ih colleges and ,oarding houses, countless clubs, organizations; associa-ions, societies, canned music (for gilence~is unbearable) ,iped~into hotel rooms, railway cars, and supermarkets. Yet one of the surest signs of the resolutio~ of' the iden-ity crisis is an increased capacity for .being alqne, for ~eing responsible for oneself.~The gradual process that ¯ ill end in perfect identity involves 'an awareness of he'fact that there are decisions in life and aspects of life's truggle tha~t a l~erson mu~t fa~e alone. ~o Fgr~. a~ young person becomes dearer in his own mind ,f his role in society and of his personal identity he is a In J6hn Gassner (ed.), Best American Plays: Third Series, 1945- 951 (New York: Crown, 1952), p. 19. Identity, ~risis~ VOLUME 20~ 196~. 4. 4., 4. Barr~ MeLaughlin, $.L REVIEW FOR RELIGIOUS 352 likely also to become more aware of how he differs from others. Gradually he becomes conscious of his isolation from others, not because others are pulling away but be-cause the fullness of personal identity cannot be achieved without.some degree of aloneness. Here we have a para-dox: the more richly a person lives, the more lonely, in a sense, he becomes. And as a person, in his isolation, .be-comes more able to appreciate the moods and feelings of others, he also becomes more able to have meaningful relationships with them. But the unwritten code of our national culture pro-hibits aloneness, and this is the second causative factor for a prolonged identity crisis: the obstacles our society im-poses to the cultivation'of a sense of personal identity. Finally, we see what the critics refer to as the "deper-sonalization" of man by the mass media. "Man is losing himself," Emmanuel Mounier wrote, "in his handiwork instead ~of losing himself in his consciousness; he has not been liberated.''2 There is much that could be said about these factors and their deleterious effects upon a sense of individual identity; but much has already been said by the critics, What is of primary interest here is that mass media standardize thought by supplying the spectator ~ith a ready-made visual image before he has time to construct a rational interpretation of his own. Man has come to'ac-cept ideas and attitudes without having submitted these to himself for intellectual decision. Man is so much a part of the verbal noise going on around him that he does~not notice what the noise is conveying to him. There are, of course, many other causative factors contributing to our national and individual identity crises Millions of young people face these and other psychologi-cal and social obstacles to identity and transcend them in one way or another. If not, they live, as Captain Ahab says, with half their heart and with only oneof their lungs, and the world is the worse for it, The Identity Crisis in the Religious Life The religious man--and by this is meant the man pos~ sessing a fundamentally God-oriented personalitydis of course, immune from cultural influences. Yet as Erikso observes in his book on Luther,., He is always older, or in early years suddenly becomes older than his pla.ymates or even his parents and teachers, and focuses in a precocious way on what it takes others a lifetime to gain a mere inkling of: the question of how to escape corruption i living and how in death to give meaning to life. Because he e periences a breakthrough to the last problems so early in hit life maybe such a man had better become a martyr and seal his message with an early death; or else become a hermit in a soil ="A Dialogue with Communism," Cross Currents, v. $ (195~ p. 127. i! tude which anticipates the Beyond. We know little of Jesus of Nazareth as a young man, but we certainly cannot even begin to imagine him as middle-aged? This short cut between the youthful crisis of identity and the mature one of integrity makes the religious man's problem acutely intense. In addition, the method of "indoctrination" to which he subjects himself aims at sys-tematically descending to the .frontiers where all ego dan-gers must be faced in the raw, where personal guilt is un-covered, drives tamed by prayer and asceticism, and where, ultimately, self must abandon and transform its own identity. In a sense, only "religious geniuses''4 are cgpable of such an enterprise. Yet the man or woman who enters religious life specifically chooses to face this challenge. Per-haps the most important ramification of the life of the vows is the consequent necessity of mature personal iden-tity. There are those, however, who consider it dangerous, unreasonable, and even in a sense against nature, to com-mit a young person in perpetuity to the religious life. Martin Luther became convinced that religious commit-ment was impossible to a man under thirty years of age. A young man of twenty does not know what th~ future may have in store, what sacrifices he may have to accept. He has only a very general view of what religious life will be and his final renunciation can only be made when he knows in detail and as a whole what such a life entails. Yet St. Thomas held that a person could decide upon a religious vocation years be~fore puberty. This poses a problem which involves more than a ques-tion of the religious vocation. It is concerned 'with one of the fundamental aspects of the problem of life. The ma-ture man is future-oriented; for him life is a continuous whole. In his youth he finds that he must commit him-self to an identity, to a course to which he will remain bound in the future. His acts are weighted with the future. If a man refuses to commit himself, identity becomes im-possible. Marriage and the religious vocation are the two funda-mental forms of commitment. When a man marries he is unaware of the trials and responsibilities'of marriage; he does not know what it is to have a dependent wife and children. But the will to do that which is irrevocable de-pends on the strength of a person's love. A love which is genuine takes possession of the whole of the personality. Then it desires to be irrevocable. This notion of commitment is most perfectly delineated in the thought of Gabriel Marcel: I see it like this. In the end there must be an absolute com- " The Young Man Luther (New York: Norton, 1958), p. 261. 'Jean Dani~lou, s.J., God and the Ways o] Knowing (New York: Meridian Books, 1957), p. 10. ÷ ÷ ÷ VOLUME 20, 1961 ÷ ÷ ÷ Barry MeLaugh!in, $.J. REVIEW FOR RELIGIOUS 354 mitment, entered upon by the whole of myself, or at least by something real in myself which could not be repudiated with-out repudiation of the whole--and which would be addressed to the whole of Being and would be made in the presence of that whole. This is faith. ObViously, repudiation is still a possibility .here, but ,cannot be justified by a change in the subject or object; ~t can only be explained by a fall? This notion, of personal commitment leaves little room for the so-called "temporary vocation" (which is actually a contradiction in terms), even when this is understood as an actor the permissive will of God which allows a person, for his sanctification, to live for some time as a religious and with religious vows. Although a person does grow and develop as he lives out his commitment, although his in-itial love deepens into a more perfect and more mature love, there can be no possibility of a repudiation. This would be a denim of identity and is only explained by a "fall." These are strong words, and are not, of course, meant to be dogmatic. The nature and binding force of a religious commitment such as life with vows requires much more adequate theological analysis. Yet the problem remains. The religious man must be mature before, his time. Ultimately it is a question of the initial acquisition of what Lindworsky calls the "'voca-tional ideal": Before every man there stands~ a picture of that which he should become; and never will he be fully at peace, undl the ideal shown in that picture has been brought to perfect rgaliza-tion. G This provides a focal' point for personal identity within the religious vocation. Perfect identity is not something acquired in its fullness all at once. It comes at the termina-tion of a long and gradual process of growth. Each step along the way presents new difficulties and necessitates closer scrutiny and deeper meditation upon the nature of the identity chosen. There must be a gradual transforma-tion and identification with Christ. ¯The vocational ideal guides the individual to this new identity within the confines of a life of the vows. Gradu-ally the significance of each vow becombs apparent. Each involves a secondary crisis of its own, a danger to personal identity. Once each of these crises are faced and resglved perfect identity is realized. By his vow of poverty the religious man is thrust once more--thi~ time on a much more conscious and more spiritual level--into the primary crisis of trust. In a real (though qualified) sense, religious experience, as Erikson points out, retraces our earliest inner experiences, giving ~ Being and Having (Glasgow: University Press, 1949), pp. 45-46. o Johannes Lindworsky, S.J., The Psychology o! Asceticism (West-minster: Newman, 1950), p. 15. angible form to vague evils and reaching back to the .~arliest moments of childhood. The child must learn to rust his mother; the religious man ~must learn 'to rust God. Only then can he venture out into the.apparent cold which lack of possessiong m~ans to his natural un- ]erstanding and to his provident instincts. Otherwise he "alls into a new and much worse predicament. When a nan has adopted poverty, he will take daily action to keep dive his trust in God; and from the constantly reiterated :onfirmation ~of this t~'ust, he will draw nourishment "or ~his love of God. Voluntary poverty is an attempt to live so strongly upon he inner surge of love for Christ that external supports :an be reduced to a minimum. It is an attempt to be as ~nuch as possible. It is an incentive for a man to restore ~rder of the right kind to his own life and in his relations o God and his fellows. To he more a man and more truly ~ man, as completely and perfectly a man as~possible~: hat is the purpose of the yow of poverty. Failure to achieve uch an identity is its danger. .Chastity also entails a crisis. Th~ religious community "isks becoming an assembly of old bachelors or old maids, whose egoism is concealed beneath a facade of renunci-ation. The mainstay of the family is conjugal love and the ove between the parents and their children. In tl~e re-igious life it is God alone who is the bond, and the corn-non life cannot be sanctified except insofar as the person, ~y loving God, passes beyond its natural aspects.-The ring of mortification is always there because the affections :stablished between members of a community do not form hat personal link which is characteristic of the family. The religious man finds affection, but this is on a piritual plane, leaving certain sides ofthe human per-onality unsatisfied. Men do not go to religious life to ind what they normally find in the family. There is friend-hip, but basically a religious man's life is in God, and n,God one is alone. Fundamental solitude: God is the ~ortion of his inheritance. Psychologically, this involves a sublimation of the nost radical type, yet Freud himself admitted its possi-bility and its actual fulfillment in St. Francis of Assisi nd others. A new and different identity must be forged. In order to arrive at being everything, desire to be noth-ng," wrote St. John of the CrossF This crisis involves, ~asically, final surrender of self-identity and union and bs0rption into the identity of Christ. The vow of ob'edience entails an equally radical crisis. Fhe religious man's identity threatens to be submerged. The Ascent of Mount Carmel, 1, 13, I1 in E. A. Peers (ed. and rans.), The Complete Work o] St. John o] the Cross (Westminster: ~ewman, 1953), v. 1, p. 62. Identity Crisis VOLUME 20,~ 1961 355 4. 4. Barry McLaughlin, $.J. REVIEW FOR RELIGIOUS 356 Existentialist literature especially makes this point: "W~ want freedom for freedom's sake and in every particula circumstance," writes Sartre. "Those who hide their com plete freedom from themselves out of a spirit of serious ness, I shall call cowards.''s Self-identity seems impossibh without the freedom to choose, to determine one's owt conduct and profit or suffer by the consequences. This i a notion rooted in contemporary American Protestan ideals. So much so ttiat William James admitted: It is difficult even imaginatively to comprehend how men po~, sessed of an inner life of their own could ever have come t think the subjection of its will to that of other finite creature recommendable. I confess that to myself it seems something o a mystery? There is a paradox here. When'the religious ma empties himself of his own will (not to other finite crea tures, of course, but to God), at that moment the whol world enters in to fill the vacant space. The saint has n~ particular desires. He seeks only to be allowed to disap pear. He reveals the world to mankind as God has willet it. Yet more than any other man, the saint is responsible He is aware of his obligation to choose for himself. Th terrible duty of the saint is the duty to choose consistentl the "chOice of God. There is one other aspect to the identity crisis in re ligious life, the professional aspect. There are two side to the identity crisis: achievement of personal identity an~ of social identity. We have discussed in some detail th religious man's growth in personal identity. There is als the social role of religious men and women in Americ today, the role of teacher and scholar. Much has been wrftten and much said about the pligh of the American Catholic educational endeavor. We ar concerned here with but one facet of these discussions the undeniable need of Catholic educators to dedicat themselves completely to the subjects they teach. Thi dedication must mean a commitment of the sort which in volves the individual completely in the field he is intel ested in, so much so that he is eager and enthusiastic to se and to contribute to its progress. And since there is fi way to dedicate oneself to learning from the outside, th individual must devote himself totally to his field. A b] stander is too uncommitted. As Father Ong has observed If there is anything that our American Catholic education suffel from, it is the fact that too many of us are not committed enoug to the subjects we profess, not dedicated to them with that tot~ ~Jean-Paul Sartre, Existentialism (New York: Philosophical brary, 1947), pp. 54--55. ~ The Varieties o! Religious Experience (New York: Longma Green, 1909), p. 311. :~ edicati~n which, for us, should be part of our religious dedica- ~on of God Himself, who makes human knowledge to advance.10 It would seem that many religious men and women, who ,ave to a great extent resolved aflm~i~rably the problems of ,ersonal vocational identity, have not resolved the prob-ems of social identity, have not seen clearly their own role s teachers and scholars. Perhaps the opposite is 6ften true, ,ut in either case it is apparent that there is need "for a uccessful resolution of the identity crisis on both levels nd for an integration at an even higher level. ",6nclusion The gyeatness of man consists in his origin, his nobility s a creature, as a child of God. But more than this: there s also his vocation; man is called upon to co-operate with he divine liberty in the creation of his own identity. This nvolves a process of what Dietrich Von Hildebrand calls 'confronting all things with Christ.''n The saint alone ,as solved the identi.ty crisis perfectly. He has transformed fis self-identity into the identity of Christ. Each saint s a pane of glass of a different color through which Christ's adiance shines. But we all are called to be saints. And if maturity is a ,rerequisite to sanctity, the resolution, with grace, of cer-ain psychological crises is necessary. Above all the reso-ution of the identity crisis, usually concomitant with the ,rocess of re-examination and re-evaluation which occurs ,nce the novelty of the early years of religious life has ,assed, prepares the way to sanctity. Each religious, like he saint, must deepen and transform his love. There is a continuity in life which the saint makes nanifest. The child persists in the man; the mature adult ,as grown out of" childhood without losing childhood's ,est traits. He retains the basic emotional strengths and he stubborn autonomy of the infant, the capacity for onder and pleasure and playfulness of the preschool ears, the capacity for affiliation and the intellectual curi- ,sity of the school years, and the idealism and passion of dolescence. He has incorporated these into a new pattern ;ominated by adult stability, wisdom, knowledge, re-ponsibility, strength, and prudence. The saint is not a man apart from, and outside of, the ;retchedness of everyday life. He is not a man in corn- ,union with God and out of communion with other men. ~ecause he lives in close contact with God, because he has onformed his mind to the mind of Christ, the saint is the ~Walter Ong, S.J., American Catholic Crossroads (New York: ¯ *acmillan, 1959), pp. 104-05. n Translormation in Christ (New York: Longmans, Green, 1948), ¯ 74. VOLUME 20, 1961 357 one man who is in communion with us, while all other live apart. This is why the saint is the per[ectly mature individual at once the most sensitive and the most spiritual o[ men The most sensitive because nothing and no one in world finds him unresponsive, since he is always in mediate and loving contact with persons and things. He the most spiritual o[ men, ~or every movement o[ his sonality has its origin in the realization that Christ measure o[ all things, the source o[ his own identity. embodies per[ectly the words of St. Paul: "So we shal reach per[ect manhood, that maturity which is propor ¯ tioned to the complete growth of Christ" (Eph 4:13). Barr~ McLaughlin, $.l. REVIEW FOR RELIGIOUS 358 ROBERT F. WEISS, S.J. The Christ of the Apocalypse Toward the end of his long life in the closing years of the first century, our Lord's beloved disciple, the apostle St. John, penned from his place of exile on the island of Patmos a beautiful message of hope and encouragement for the Christian churches. The style: 0f this letter, the last book of the Bible, is apocalyptic; that is, it deals with the revelation made to John of things present and pastas well as future. Its theme 'is the ,triumph of Christ. In images of surpassing beauty, St. John describes for all ages the glorious King of kings. Although it is the same Christ of the Gospels whom we meet here, a great change has come over Him. He is still "like unto a son of man," but He no longer has the weaknesses and limitationS of His humanity. We will see Him in settings of majesty, power, and triumph--all of which are meant to stir up hope, love, and courage for the struggle ahead, for the difficulties and persecutions the Church must always suffer. He has already conquered. This is Christ as He is now, and yet His victory is being constantly repeated. The message is, therefore, one of personal concern for all Christians of every .age. "Blessed be the man who reads this prophecy," says John, "and those who hear it read and heed what is written in it, for the time is near." For each one of us the battle is now raging, and the end of our own struggle is approaching. Christ conquered sin and death long ago; but as long as this world lasts, the conflict goes on. Not until the last day will Ghrist:s triumph be final and complete. But for us, each individual, the time is near and Christ is coming soon. John begins his epistle in a Trinitarian setting, using a salutation much like Paul's as he wishes peace and blessing to the seven churches in Asia from "Him who is and was and is coming"--the Father--"and from the seven spirits befOre His throne"--the Holy Spirit represented by His Robert F. Weiss, S.J., is a faculty member of St. Louis University, 221 North Grand Boule-vard, St. Louis 3, Mis-souri. VOLUME 20, 1961 359 + 4. 4. Rober~ F. Wei~s~ SJ. REVIEW FOR RELIGIOUS 360 sevenfold gifts--and "from Jesus Christ." The full title, Jesus Christ, used here in connection with the other per-sons of the Blessed Trinity, is not used again until the very last verse in the letter. John seems to prefer Jesus alone, in this way emphasizing the humanity of the glorious Christ and His identity with the historical person who lived and suffered. Christ alone as a title occurs only four times. All of these are in the last half of the book in settings of solemnity and majesty and in close association with name of God. John's favorite title for Christ is, as will later, the Lamb, although he also .uses Son of God and Son of Man. The apostle's cast of mind is revealed by the prayer Of praise he offers to Christ at the outset--"to Him who loves us and has released us from our sins." This Christ "has made us a kingdom of priests for His God and Father." Just as Israel when set free from Egypt acquired a national life under its divinely appointed king, so Church, redeemed by the Blood of Christ, makes up a holy nation. As kings, the faithful of Christ will reign all the peoples; as priests, united to Christ the Priest, they will offer to God the Whole universe in a sacrifice of praise. In his magnificent opening vision, John sees the glorified and idealized human form of Christ: a being like a man, wearing a long robe, with a gold belt around his breast. His head and hair were as white as white wool, as white as snow; his eyes blazed like fire; his feet were like bronze, refined in a furnace, and his voice was like the noise of mighty waters. In his right hand he held seven stars; from his mouth came a sharp double-edged sword, and his face shone like the sun at noonday. The garments are the first object to catch John's attention. The figure wears a long robe of the priesthood and girded with the belt of royalty. His snow white hair His eternity, and His eyes blazing like fire repre-sent His divine knowledge. Feet glowing like bronze furnace symbolize His power and utter stability. His voice, which is compared to the thundering rush of a waterfall, and His face, shining like the noonday sun, which recalls the glorious transfiguration on Mount Tabor, give Him a majesty that is terrifying. In His right hand are seven stars representing the seven churches over which He has power and care. It was among seven lampstands that this figure had appeared; they are likewise churches and signify His omnipresence. From His mouth comes the sharp two-edged sword of the word of God which has power to condemn or reward. This is He who is "coming on the clouds, and every eye will see Him, even the men who pierced Him." John is so overawed by the sight that he falls at the feet of Christ like a dead man. But our Lord lays His hand him and tells him not to be afraid. For He is the first and tlie last, that is, the Creator and the last end of all things. He is the Living One, an idea prominent in the tliinking of the Hebrews. Theirs is a living God, not the dead idols of their pagan neighbors. Chi'ist ~a~ defid, crudi~ed; yet here He is alive forever and ever. He has risen from the dead never to die again. More than that, He holds the keys of death and the underworld, over which as God He alone has power. He carries the key of David and thus has ab-solute authority to admit or exclude anyone'from the city of David, the new Jerusalem. He "operis and no one shall shut, and'shuts and no one shall open." This is the Christ of the Apocalypse, infinitely majestic and august. He wiil come in the end seated on a cloud, and with a single swing of His sickle the' harvest of the earth will be reaped. His prhdominant characteristic is unbounded power. Only once or twice, it is said, does the tenderness of Christ's compassion or the intimacy of His fe!lowship with men make itself felt in this book. Yet when it does, it is unexpected and most poignant. Afier rebuking and praising, encouraging the faithful and castigating the tepid, Christ concludes: I reprove and discipline all whom I love. So be earnest and re: pent. Here I stand knocking at the door. If anyone listens to my voice ~and opens the door, I will be his guest and dine With him, and he with me. I will permit him who is victorious to take his seat.beside my father on his throne. In apocalyptic literatur~e Christ is frequently pictured as a judge at the door. Hire the beloved disciple sees Christ not as a judge but as a friend inviting us to :the closest kind 6f intimate companionship. For the Orientals the Lidea of perfect friendship is represented by the notion of taking a meal together. Since it is not uncommon for John to use words with additional connotations, even with a triple meaning, he may well be alluding here also to the Holy Eucharist, in which Christ Himself becomes our food, as ~vell as to the banquet prepared for the faithful in heaven. Even in this setting of gentle and tender intimacy, the glory awaiting the loyal friends of Christ is not forgotten. The place asked by their mother for the sons of Zebedee is to be had by all those who are faithful unto the end. The risen and ascended Christ is all in all to the members of His Church. He loves them; He redeemed them; and He has made them what they are, a new Israel, a kingdom of priests. In the succeeding visions, John prefers to speak of Christ as the Lamb. This is not to be looked on as a photograph or a picture or even as an imaginative'representation. Like the other images used, it is a symbol, a thought-representa~ tion to be taken according to its intellectual content. ~Th~ images are not essential and sho~uld not be retained. The ÷ The Christ o] the Apocalypse VOLU~E 20, 1961 361 + + ÷ Robert F. Weiss, REVIEW FOR RELIGIOUS 362 author wishes to convey an idea, and that is all the image should be used for. He gives us a succession of these sym-b~ Is~rom ~hich he wishes us.to take an idea and then move on to the next. This is especially true of the various qualities ascribed to Christ whom he will repeatbdly iefer to as simply the Lamb. This is not the sacrificial Lamb of Isaiah about whom John is speaking; rather it is the Lamb as a leader. He the strong one, the sheperd 0f the faithful who will guide them.to the springs of living water, the fountain of which is God Himself. It is this Lamb alone who can break the seals and open the book upon which are written the secrets of history-~the story of the great sufferings to endured, the conflict that will rage, and Christ's ultimate and magnificent victory. The Lamb, has seven horns signify His unlimi~ted power and seven eyes as symbols His vast knowledge. As so frequently in the peculiar apoc-alyptic style of this letter, the number seven is used to completeness and plenitude. The Lamb as John sees Him appears as if slaughtered, and yet He lives. He has conquered sin and death. He was slain as a victim, but only the splendid results of sacrifice remain. To Him indeed belong the ~rerogatives of God. He is spoken of more and more, as John's account proceeds, in the same breath with God the Father. He has a share in the works of God. "Our deliverance is the work of our God who is seated on the throne and of the Lamb." In the glorious day of the heavenly Jerusalem, Christ Lamb will reign with His Father. John saw this Jerusalem: the holy city, coming down out of heaven from God, in all the glory of God. It shone with a radiance like that of some very precious stone, like jasper, clear as crystal . I saw no temple in it, for the Lord God, the'Almighty, and the Lamb are its temple. The city does not need the sun nor the moon to shine in it, for the glor~ of God lighted it, and the Lamb is its lamp. The heathen will walk by its. light. The kings of the earth will bring their splendor to ,t. Its gates will never be shut by day--for there will be no night there and they will bring the splendor and the wealth of the heathen into it. Noth!ng unclean will ever enter it. In this day God will make "all things new." The apostle is trying to describe heaven in .this passage using the language of the Old Testament with which his readers were familiar. The essential jo~ of this state of glory is that God will be with those who have remained faithful and they will be with Him. Everything good will also be in heaven, but the presence of God will be everything. God and His Christ are its sanctuary; God's glory will light it; the Lamb will be its lamp. There will be no need for a temple other than God or for the intermediary of religion, for God Himself will be possessed. The Lamb in the day of judgment can be terrible in His anger, and as a shepherd He rules with a rod of iron. But there is an arresting touch of tenderness in the glimpse we are given of the glorious victory to which .He will lead His followers: They are the people who come through the great pe~secuti0n, who haveowashed their robes white in the blood of the Lamb. That is why they are before the throne of God and serve him day and night in his :temple, and he who is seated on the throne will shelter them. They will never be hungry or thirsty again, and never again will the sun or any burning heat distress them, for the Lamb who is in the center of the throne will be their shepherd, and will guide them to springs of living water, and God will wipe away every tear from their eyes., Seel God's dwelling is with men, and he will live with them. They will be .his people and God himself will be with them. Those who come through the time of tribulation are those who have washed their :robes in the blood of the Lamb. This symbolic expression includes both the idea of salva-tion through the death, of Christ and theoactivity of-the faithful' themselves signified by the washing. Their reward will be to participate in the worship of God day and night. With typical Hebrew reverence for the name of God, John speaks of Him "who is seated on the throne" rather, than repeat the sacred name: Just as in the land of promise there was to be a cessation of suffering, so in heaven the faithful will be eternally free from all care and want and every sort of mental distress or bodily pain. For the Hebrews water was scarce and very precious; a plentiful source of it signi- ,fled abundance and prosperity. The water here is a symbol of God's grace, and God is its source. John's vision is in terms of the Old Testament prophecy of Isaiah, but now in Christ the fulfillment is assured. There isone other appearance of Christ which must be mentioned, perhaps the most striking vision of all. Before, we saw the temple; now heaven itself is opened, andwe see the magnificent, triumphant Warrior-King followed by the armies of heaven: Then I saw heaven thrown open and there appeared a white horse. His rider was called Faithful and True, and he judges and wages war in uprightness. His eyes blazed like fire. There were many diadems on his head, and there was a name written on him which no one knew but himself. The garment he wore was spattered with blood, and his name was the word of God. The armies of heaven followed him mounted on white horses and clothed in pure white linen. From his mouth came a sharp sword with which he is to strike down the heathen. He will shepherd them with a staff of iron, and will tread the winepress of the

Joseph T. Liu, July 31, 2013; Joseph T. Liu in China Temple ca. 1950; Chinese Identification Card of Joseph's father, Sammy Liu, February 18, 1942 ; Business at the Crossroads - Ogden City is a project to collect oral histories related to changes in the Ogden business district since World War II. From the 1870s to World War II, Ogden was a major railroad town, with nine rail systems. With both east-west and north-south rail lines, business and commercial houses flourished as Ogden became a shipping and commerce hub. ; The following is an oral history interview with Joe Liu. The interview was conducted on July 31, 2013, by Woodrow Johnson. Joe discusses memories of 25th Street and the China Temple. ; 26p.; 29cm.; 2 bound transcripts; 4 file folders. 1 videodisc: digital; 4 3/4 in. ; Oral History Program Joseph T. Liu Interviewed by Woodrow Johnson 31 July 2013 Oral History Program Weber State University Stewart Library Ogden, Utah Joseph T. Liu Interviewed by Woodrow Johnson 31 July 2013 Copyright © 2014 by Weber State University, Stewart Library Mission Statement The Oral History Program of the Stewart Library was created to preserve the institutional history of Weber State University and the Davis, Ogden and Weber County communities. By conducting carefully researched, recorded, and transcribed interviews, the Oral History Program creates archival oral histories intended for the widest possible use. Interviews are conducted with the goal of eliciting from each participant a full and accurate account of events. The interviews are transcribed, edited for accuracy and clarity, and reviewed by the interviewees (as available), who are encouraged to augment or correct their spoken words. The reviewed and corrected transcripts are indexed, printed, and bound with photographs and illustrative materials as available. Archival copies are placed in Special Collections. The Stewart Library also houses the original recording so researchers can gain a sense of the interviewee's voice and intonations. Project Description Business at the Crossroads - Ogden City is a project to collect oral histories related to changes in the Ogden business district since World War II. From the 1870s to World War II, Ogden was a major railroad town, with nine rail systems. With both east-west and north-south rail lines, business and commercial houses flourished as Ogden became a shipping and commerce hub. After World War II, the railroad business declined. Some government agencies and businesses related to the defense industry continued to gravitate to Ogden after the war—including the Internal Revenue Regional Center, the Marquardt Corporation, Boeing Corporation, Volvo-White Truck Corporation, Morton-Thiokol, and several other smaller operations. However, the economy became more service oriented, with small businesses developing that appealed to changing demographics, including the growing Hispanic population. ____________________________________ Oral history is a method of collecting historical information through recorded interviews between a narrator with firsthand knowledge of historically significant events and a well-informed interviewer, with the goal of preserving substantive additions to the historical record. Because it is primary material, oral history is not intended to present the final, verified, or complete narrative of events. It is a spoken account. It reflects personal opinion offered by the interviewee in response to questioning, and as such it is partisan, deeply involved, and irreplaceable. ____________________________________ Rights Management Special Collections All literary rights in the manuscript, including the right to publish, are reserved to the Stewart Library of Weber State University. No part of the manuscript may be published without the written permission of the University Librarian. Requests for permission to publish should be addressed to the Administration Office, Stewart Library, Weber State University, Ogden, Utah, 84408. The request should include identification of the specific item and identification of the user. It is recommended that this oral history be cited as follows: Liu, Joseph, an oral history by Woodrow Johnson, 31 July 2013, WSU Stewart Library Oral History Program, Special Collections, Stewart Library, Weber State University, Ogden, UT. iii Joseph T. Liu July 31, 2013 Joseph T. Liu in China Temple ca. 1950 Chinese Identification Card of Joseph Liu's Father, Sammy Liu February 18,1942 Abstract: The following is an oral history interview with Joe Liu. The interview was conducted on July 31, 2013, by Woodrow Johnson. Joe discusses memories of 25th Street and the China Temple. WJ: I'm Woodrow Johnson and today is July 31, 2013. We are here with Joe Liu and his wife Pat Liu discussing memories of 25th Street and, in particular, the China Temple. Last time we were here we talked a little bit about your father and how he came to Salt Lake and eventually to Ogden to start the restaurant. Would you like to cover that for us again? JL: Sure. My dad and his father both emigrated from China. My father was about 15 years old so that would have to be in the 1920's. They were trained in cooking in China. They ended up in Wyoming and they had a job with the oil and gas companies to feed the crews. They basically were the chefs for the line crews up in Wyoming. After working with them for a while I think they started a restaurant in Cheyenne, Wyoming. They moved to Salt Lake City, Utah and started a restaurant during the war years. Being of the Chinese race, you had to carry an ID card to prove that you were not Japanese so you didn't end up in an internment camp somewhere. He had to carry an actual card with him that said he was of the Chinese race. That was during the war years. After the war, around 1949, the Pagoda restaurant was started at 112 25th Street. That was just up from Wall Avenue and it was on the north side of the street and their sign was an actual Chinese pagoda. I can't find any pictures of it 1 except for the one in the Club two-bit street cafe that used to be the Club Tavern. It's a night shot of the cafe. That's the only one I've ever seen so far. Anyway, the first name was the Pagoda. They found out that there was another restaurant somewhere near that was also called the Pagoda, so they had to change the name to The China Temple Café. It was the China Temple Café from the 1950's until 1976. WJ: Your dad was the cook there for the entire time? JL: Yes. He ran the kitchen all the time it was there; he was more or less the guy in charge of the kitchen. He taught everybody how to cook and he probably influenced the majority of the Chinese restaurants in the 1950's and 1960's. There were Liu's all the way from Provo to Logan. Every one of those restaurants, some of their cooks started in the China Temple and that's where they learned their trade. WJ Explain your childhood, because I know you weren't always there at the China Temple. JL: I was born in 1947 and my father and mother were never married. She was a waitress and my dad was a cook. They would have been in the Salt Lake area because I was born in Murray, Utah. My mom was a young alcoholic that liked to party and raise hell. She was to marry another person, not my father, that was a war veteran from World War II and because the war years were so recent and because of his dislike for Orientals, me being mixed blood, he had no desire to have any part of me whatsoever. My mom could not marry him unless she gave me up and I guess that's what happened. I ended up in the system in either 2 foster care or an orphanage. From one to five I have no memories of how I was brought up. When I was about five or six, I was raised in Ogden by a Chinese family that was one of my dad's partners. He ran the dining room part and my dad ran the kitchen. The guy, Larry Wong, was his partner and had four boys of his own, so my dad, Sammy, got a hold of me after the first five years and got legal custody of me. I was given guardianship to Larry Wong to take care of me along with his four boys. I was raised with five boys. It's kind of interesting because I do speak a little Chinese and I do understand a little Chinese—Utah Chinese is what I call it because it's so different from the different dialects in different parts of the China, just like a southern drawl or accents are so different. I do speak a little bit of Chinese and I do understand it because I was raised in a Chinese family. I don't have the opportunity to speak Chinese on a lot of occasions now, but when I get to the San Francisco area I can still understand what is going on. It was kind of interesting to be raised like that, being of mixed race and also without a mom and dad—the restaurant was our life. That's where I spent most of my time. WJ: When did you start at the restaurant? JL: We were always at the restaurant for whatever reason, but I didn't really start to understand the working of the restaurant until I was about 14. I started as a busboy at another Chinese restaurant, not my dad's. It was the old Canton Café on Washington Boulevard. That's where I started to work and my dad called me after about a year of working up there to come down and work with him. That's when I started washing dishes and learning the trade of being a cook. From 15 to 3 17 I trained on the American side cooking the meat and eggs because it was easier. I didn't want to learn the Chinese side because I was lazy, so I learned on the American side because it was the easier of the two. WJ: So at that restaurant there was American food and Chinese food? JL: Right. Cantonese cooking is basically the type of cooking that was there in addition to the American side. They were open for 24 hours a day 7 days a week. I remember dad working 16 to 18 hours a day like it was nothing. The only time they had vacation or closed was when they did maintenance or cleaned the restaurant. During the summer time they would usually shut down for a couple of weeks and get everything cleaned up and painted or repaired. That was their vacation. Any other time they were open. WJ: What did you do after 17? JL: I graduated in 1965 from Ogden High School. In January of 1966 I joined the Marine Corps. I was in the Marine Corps for three and a half years. When I came back I had no desire whatsoever to work in the restaurant because of the long hours and it was hot, nasty work. So, I became a policeman. I started in Ogden City in 1969 and then went to Roy in 1971 and retired from the police department in Roy as the Assistant Chief in 1993. That's quite a different occupation. WJ: When you were in the military, there are rumors about 25th Street being known throughout the world. I'm curious if while you were in the military and perhaps even in Vietnam if you ran into anybody or heard any stories about 25th Street. 4 JL: I did because one of my best friends, Roger Holstein, his father was an Ogden City policeman for 37 years. He was in the Navy as a Seabee and I was in the Marine Corps with the tanks. There was one more young man by the name of Rounkles who was in the Army. We were all living one block apart and we had seen each other over there and we'd talk about home. It was kind of interesting because we used to have the sea rations and the packages that came from the defense depot in Ogden. Every time I'd eat a meal I'd see my hometown, "Ogden, Utah," printed on the box. WJ: Did that make it hard? JL: It did make me homesick. WJ: Tell us about some of the memories from China Temple or 25th Street in general. JL: China Temple was open 24 hours a day so the variety of people that came in there ranging from regulars from the railroad, in fact when the railroad had its boom days as the main hub in Ogden, every time an Amtrak train would come over you could see people stand out front of the restaurant all the way down to Wall Avenue waiting to get in. We only had a 75 person maximum capacity inside, but they would wait. We would feed a bunch of people coming off the trains. That was our business from the trains. When the trains weren't coming in you had power crews, gas crews and line crews that would come in all hours of the day or night. When you'd have emergencies coming in, or you had a lot of people that would come in after the bars closed, that was the interesting crowd. The drunks would come in and a time or two I had to break up fights and things 5 inside the restaurant, not only with guys, but also girls. It was interesting because you could see every walk of life come through there. As a kid, it was kind of unique because of the reputation that Ogden had at that time for the red light district and all the bars and being the rough part of town. When you took advantage of it as a kid you just never knew the things you could find and do. When I was about 10 or 12 I had a scam going to where I would tell the servicemen where the hookers were and what hotel room to go to. I had no idea where they were, but I would just give them a room number and they would go ahead and knock on the door. It would cost them a buck, of course. That was a pretty good gig, but after a while the trains died and so did my business. You'd try rolling drunks when they were passed out on the street and go through their pockets. You'd never know what you'd find in there, but I quit doing that too. Booze was always an issue to where I didn't have any trouble getting booze because you had the bar next door run by the Pappas' and the old system of the state liquor store. The Utah laws were so unique that you had the little ticket to write the number of what booze you wanted and you'd take it up to the window and they'd give you the booze. My dad knew everybody that worked at the liquor store because they came down to the restaurant and my dad would send me up to get whatever booze he wanted. He was a drinker too, so I guess both parents were alcoholics. He'd have three meals a day and he'd have an ounce of booze each time he sat down to eat. For me, I just added my numbers to his numbers and we just had booze all the time. Needless to say, I drank quite 6 a bit, but, then when your liquor stores closed, you could always go to a cab driver. They used to bootleg out of the back of their cabs all the time. Using my ingenuity again, I would threaten to turn them into the police if they didn't sell me the booze, so that worked too. Needless to say, my childhood was wide-eyed and open and drinking at a young age and I fit right in the Marine Corps I guess. Then becoming a policeman, people couldn't believe it. WJ: Policing the same area that you were exploiting a couple of years earlier. JL: It was kind of interesting when I first started Ogden City as a patrolman, I would love to work the street because everybody knew me and it was easier for me because I knew everybody. Then, of course, I'd go into China Temple and they'd always make sure I had enough to eat, coffee or whatever, and all the guys that worked with me had to come with me just because Dad owned the place. There was always something free to eat and it was kind of nice. WJ: You mentioned earlier that red light district, Ogden being known for that. You would have been a young kid at the time, but do you have any memories of that? JL: Well, yeah, Dad, he used to use the electric alley as our main to get to the back of the China Temple to park our cars when we worked, and Dad used to take me home that way too. He would tell me where the hookers were and what to look for. The old hotels, the Marion Hotel and down to the end of the second floor and he would point them out to me and I never did ask him how he knew, but there was prostitution there, I'm sure there was. As far as the stories about the tunnels and about all this other stuff, I've never seen the tunnels. I've seen the basement 7 and the storage areas of the China Temple, which is now the Gift House, but I have never heard about the underground city more or less, so I've never seen it. WJ: While you were at the China Temple, it was during the time of a lot of racial movements in America, and Ogden was at one point segregated. Do you have any stories about segregation or anything like that? JL: As far as segregation goes in Ogden, we had an unwritten rule that colored folk would stay on the south side of the street and the others were on the north side of the street. For years, the China Temple did not serve colored people. During the Civil Rights movement in the 1960's, of course, there was, I graduated in 1965 and so we started to get agitation from the coloreds by shooting out the windows of our restaurant with .22's. There were about three or four times that I remember having windows shot out from across the street. After 1965, probably right at 1965, after I graduated, during that period of time, we did start to serve the colored people. Chinese restaurants and Chinese food specifically is totally different from what they were used to eating, and everybody came down there to eat Chinese food or Japanese food or even southern fried chicken across the street. They had their own restaurant and their own bar and Annabelle had her own set up down there. In fact, she had all the best music and all the best jazz players and things and it was definitely segregated, but our population in Ogden as far as the colored people were concerned was that they had very few. We only had like maybe a dozen out of 500 kids in my class at Ogden High School. Then, everybody realized that from probably 24th Street to 30th Street and from Wall to Washington was the segregated area. That's where the blacks usually 8 had all their housing and everything else, but there was definitely an area that was segregated. I don't know if it was intentional, because all your train folks were porters and waiters basically and that's where Annabelle got her name from. They were all from the trains. WJ: Did you ever feel any type of racial discrimination being half Chinese and half white American? JL: Yeah I did. In schools we would be called names as such, and when I was real young they would have the old, "ching chong Chinaman," song going all the time and teasing. I wasn't a real big kid at that time, I didn't grow until after I went into the Marine Corps I think, but I experienced it. There was one gal I was trying to date when I was in high school that her father just came right out and said it, "Don't have anything to do with my daughter, you're Chinese and we don't want no part of you." Yet, I've had other people that loved it, they could care less so I've seen both sides of the coin. Some of my best friends would just go out of the way for me, they were just like secondary parents to me, that Holstein family was one of them. Even in Vietnam, I thought that was kind of unique to where I had a Chinese name and they have Chinese names and I look Oriental of course and I really didn't feel uncomfortable with my own people as far as Marines, but when I was with the Vietnamese and they were looking at me and it was the same kind of thing, it was a little spooky at times. You could think that, "maybe I would be mistaken for somebody." Good thing I was a lot bigger than those guys were and that's what made the difference. You hear about the war and segregation and the things that were going on during the war years. We never experienced that in the 9 Marines, especially in tanks because it was a specialized unit. I didn't really think about it, except I read an article of some guy down in Cedar City and he was slight built and everything and he was full Chinese, not half, and he was experiencing the same kind of thing, but it was over there. WJ: When you became a police officer for Ogden City, you mentioned that you kind of got some strange looks from some of the cab drivers that you exploited earlier. Did you see anything that was questionable or kind of lost in history, some fun or cool stories? JL: I don't know. I'm not sure which stories you're talking about. There are a lot of stories, but as a policeman I would actually have some good contacts on the street because of that. I could talk to the black crowd I could talk to the bartenders and the drinking crowd and it didn't really matter because they knew who I was and they knew the type of person I was. As far as being a policeman, I'm not sure which story you want to hear. WJ: Did any of your former contacts ever try to sever ties with you as soon as you became a police officer? JL: Yes. There was a couple that I know for sure that backed away because they knew I was a police officer and I knew they were criminals, basically, and they were burglars. They would come into the restaurant of course and I knew who they were and there were things going on that maybe you would want to look at as a police officer of what's going on. I would walk into a place and I'd think I smelled marijuana being smoked or people drunk and wanting to sell stolen stuff out of their cars. But that's when I was a kid and these were the same people 10 that knew I was a policeman now. It was hard, but I could have went both ways, I could have ended up in prison instead of a police officer. There were some people that shied away from us that we didn't see for a while. In fact, we arrested a couple of them that were breaking into the old ice skating rink down there and they were regulars of China Temple and I remembered them well. WJ: As a child, you were growing up with the China Temple on 25th Street during the big push for anti-vice. Are you familiar with any of the gambling halls or any of it that was present at the time? JL: I know that there was gambling happening and I knew that we had vice officers supposedly working those areas. I've heard stories that the vice officers would look the other way, but I don't know. I've never seen it. I've heard just like everybody else had heard it on the street, but there were a few officers' names that were mentioned, but I won't mention them. They were working vice at the time and there was questionable things happening or not happening I guess because it was still there. There were still back room games and stuff going on, but as far as being a kid and seeing all that stuff, it was mostly by ear. I've never really seen it and the police officers that I knew, mostly the beat cops that would come in for coffee when I was a kid and the vice guys would, they were up the ladder. WJ: Do you have any memories of the Union Station in its prime? JL: Oh, it was horrible. I mean, Union Station itself was, of course, the hub of the railroad. Everybody was there and I would see a couple hundred people in there when a couple of the Amtrak trains would meet in Ogden. The restaurant part of 11 it, it just overwhelmed you. I could not imagine that many people standing outside in line waiting to come in to eat. I would be young enough to where I could walk upon the viaduct and there would be trains from the depot all the way to the river and a big round house they used to have that you'd watch the engines being maintained and everything. All that's gone now, but there were probably 25 or 26 tracks along that side of the depot. That was fun going up there just to watch the trains. I've spent a lot of time on the overpass watching the trains go in and out and the workings of the round table on the old maintenance sheds that was kind of interesting. But now it's all gone. In fact, that's what killed the China Temple basically is when the train traffic died out. It was kind of unique because partners of my dad have seen that and they moved from the China Temple to start their own business in the 1960's. The only China Night was one of Dad's partners on 28th and Washington, but Dad never wanted to leave that area. They made enough money to live on, but not like the 60's when they were buying Cadillac's. In fact, my dad's 1961 Cadillac was a mover. WJ: Sound like you have some experiences with that Cadillac as well. JL: Oh yeah. Well, you used to go down to Lagoon and see the Beach Boys and the Paul Revere and the Raiders and the Righteous Brother and go down to concerts and have your dad's Cadillac and people kind of just, well to make the difference, there's an old drive-in up on 40th Street by the college and I would go up there in my 1958 Ford, which was my car and I'd be sitting there 20 minutes before 12 somebody would come by. I'd get up in Dad's Cadillac and I had three or four carhops running to the car. So, yeah, I had a good time in that car. WJ: Do you have any questions? JL: But it was fun growing up on that street and it was a learning experience I'll never forget and just like being in the Marine Corps, for example, it gave me a broader view of what people are like. Then, after the Marine Corps, that widened even more because of Vietnam. It was interesting. I've never regretted it. PL: he used to always tell me his dad drove by sound, tell them that. WJ: Yes, let's hear that story. JL: The same Cadillac, Dad, of course, was born in 1905 and died in 1993, so that puts him at about 80 something. As he got older, he would drive by sound instead of by sight. At probably 88 or 89 years old he was still driving and every corner of that Cadillac had a dent in it. It didn't matter what corner you looked at, there was a ding in it. Some of them were pretty good size too. We were at the nursing home visiting, what I call my wicked stepmother, because she was a stepmother from China, back from the old country and didn't speak any English or anything. She was in a nursing home and Dad was visiting her and I was with him and he drove in the parking lot and everything was fine, but when we left he backed the car out and banged into the car behind him. I said, "You hit that car back there." He said, "I know. That's how I know it's there." Needless to say, we took away his driver's license shortly after that. It's kind of interesting because when he went into a nursing home after falling and breaking his hip before he 13 died, he didn't speak English anymore, he just quit speaking English totally. All he spoke was Chinese toward the end. It was kind of unique. WJ: Your wife's grandfather was the barber at the Healy Hotel, correct? JL: Right next to it. WJ: Right next to the Healy. PL: It was in the Healy. WJ: It was in the Healy? Okay. Did you have any experiences with that as well? I know you guys met long after. JL: I probably went in there as a kid. I remember the shoe shine stand and I remember going in and getting haircuts and stuff, but there was also a Filipino guy that used to run it, Plow, I think his name was. There were two or three barbers there, but I didn't realize that Pat's grandfather ran that place until after we were married and stuff and it was kind of unique how small the world was. WJ: Most definitely. There have been a lot of great restaurants, bars, and hotels on 25th that are no longer there, like the Healy. What are your memories of some of them? JL: I had some Japanese friends that were the same age as I was and going to school, Mike Ryujin and Curtis Nakyishi. As you'd go up the street, you had the China Temple that was in the one hundred block, then you'd go up next to the 200 hundred block and then you had the Star Noodle and then you had the Japanese restaurant by this Nakyishi person. They ran a small restaurant right by the Kokomo there and then you had Sukamoto's that used to run the Eagle Café 14 and then you had the Senate Café that was up by where the bank is now up on Washington. I don't know if you heard the stories about the 25th Street Angel, a Japanese lady that cashed the checks for the homeless or something like that. Then, there were the motels where my dad lived. He lived in the Helena Hotel for years on the south side and then the hotel next to the temple and then the Marion and a few of the bars down there like, Poncho's, and all the other people down there. All the bars have been pretty much the same forever. There was a lot of restaurants and different kinds of restaurants, Japanese, Chinese, but the two most distinctive, the most favorite that people went to was the Star and the Temple. Then after the Temple died down, all these other Chinese places started to sprout up because Dad had enough influence to where he trained enough of those cooks that there was the Grand View down in Provo, and then Siam in Orem, and then there's the second Grand View up in Logan. In fact, I used to go with my dad and there wasn't a place in Utah that I had to pay for any food because he knew everybody and he trained basically everybody. Even now, out in Tooele I have a cousin that runs one and there used to be one out of Wendover and all over Utah. He was quite an influence, he was a good cook. WJ: Did he cook up to the day he died, or was there a point where he decided to retire? JL: I think he was probably in his late 80's by the time he retired. One time, he was a tough old geezer, I'll tell you. Do you know what a cubing machine is for meat? WJ: Yes. 15 JL: With one hundred blades or so on each blade and they rotate with each other? My dad stuck his hand in there and literally cubed his hand. It didn't go all the way through but he stopped it in time. My brother owned the Dragon Café on 3rd Street. Dad used to help my brother after the Temple went down. He was like 70, and my brother passed out. My father stayed awake all this time and he literally was helping my stepbrother because he was so excited about what was going on. They had to surgically remove the tines and stuff from his hand because of the blades and they had to sew him all back up. The next day, you've seen the Chinese square cleavers that they use? He wrapped rags around it to where it was big enough to where he could hold it in his hand with the bandages. He was chopping vegetables working like it never happened. There was another time when he was around 75 or something like that I think he had a heart attack and he literally sat through it in the break room or the break table where they ate their meals. Then later on in life he had to wear a pacemaker, so I knew he had heart issues. He was a tough little guy and he worked hard. WJ: Sound like it. Are there any other stories or experiences you want to share with us before we finish up? JL: Not really, I was just thinking that as a career police officer there are a lot of stories, but that's a different subject totally. My experience on 25th Street helped me a bunch as a police officer and it helped me to know people really well and what to look for and what not to do when you got older. 16 WJ: How do you feel about Ogden's change? Going from a railroad to the railroad dying to the new face lift it's getting. How do you feel about the whole change and where it's at now? JL: I think it's geared up for commercialism and tax dollars and things like that. The ambience of hometown kinds of things is gone. It just, everything is geared to making money, but that's the way our community has to survive too. I am glad of the venues that are being developed in the Ogden area to attract people in, but you still have liquor laws to worry about and things like that that will never ever change. Until they do that, there are just things that people are just going to not do. If you don't keep up with the commercialized city, then the money coming in, you won't make it anyway. I hated to see downtown die. It made me sad just to see all those empty stores downtown and then the mall going away. It's okay to see the outdoor stuff going on downtown now, but it was okay to have the mall too. It's changed. I'm changed. I keep forgetting that when you get a little older your mind changes as to how you feel about things. I think we'll make it, I think Ogden is going to be fine. I think the things that are happening in the police departments and things like that around us are never going to change—just different kind of crime and different kind of issues. They're always going to be there. WJ: Thank you for letting us come and talk to you. JL: You betcha. 17

Issue 13.2 of the Review for Religious, 1954. ; Review for Religious MARCH 15, 1954 Foreign Missions for Communities Charles H. Helmsing -Voca÷ional Ideal . Joseph P. Fisher Life Conformed to Mary . Louis J. Puh~ External Grace and Religious . ~John J. Stochl Annunciation Thoughts . . ~ . Paul Dent Are You a Jellyfish? . Bruno M. Hagspiel ' Controversy on Obedience . Richard W. Rousseau Benediction . Pete~" Goodman Secular Institutes . Francis N. Korth Questions and Answers News and Views Book Reviews VOLUMe. XIII NUMBER 2 RI VII W FOR RI::LIGIOUS VOLUME XIII MARCH, 1954 NUMBER 2 CONTENTS A FOREIGN MISSION FOR EVERY AMERICAN COMMUNITY?m Most Reverend Charles H. Helmsing, S.T.D. 57 NEWS AND VIEWS . 61 VOCATIONAL IDEAL--Joseph P. Fisher, S.J . 64 OUR CONTRIBUTORS . 68 LIFE CONFORMED TO THE IMAGE OF MARY-~ Louis J. Puhl, S.J . 69 BACK NUMBERS WANTED . 72 EXTERNAL GRACE AND THE' RELIGIOUS LIFE-- John J. Stochl, S.J . 73 ANNUNCIATION THOUGHTS--Paul Dent, S.J . 77 ARE YOU A JELLYFiSH?mBruno M. Hagspiel, S.V.D . 79 A RECENT CONTROVERSY ON OBEDIENCE-- Richard W. Rousseau, S.J . 87 BENEDICTION--Brother Peter Goodman, C.S.C . 93 BOOK REVIEWS . 95 BOOK NOTICES . 97 BOOK ANNOUNCEMENTS . 97 ABOUT SECULAR INSTITUTES--Fra.r, eis N. Korth, S.J . 105 QUESTIONS AND ANSWERS-- 7. Percentage of Income to Mother House . 109 8. What Is Meant by a First Councilor? . 109 9. Power of Superior General in Novitiate . ll0 10. Gift Money for Mass Stipends . ll0 II. May MiStress of Novices be Provincial Councilor.;' . ll0 12. Veil before Blessed Sacrament . Ill 13. Visits Required for Gaining Indulgences . Ill 14. Visitation at Mother House . Ill 15. Information on Chapter of Faults . ll2 REVIEW FOR RELIGIOUS, March, 1954, Vol. XIII, No. 2. Published bi-monthly : January, March, May, July, September, and November at the College Press, 606 Harrison Street, Topeka, Kansas, by St. Mary's College, St. Marys, Kansas, with ecclesiastical approbatiori. Entered as second class matter January 15. 1942, at the Post Office, 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 credit be given this review and the author. Subscription price:" 3 dollars a year: 50 c~nts a copy. Printed in U. S. A. before writincj to us, please consult notice on inside back cover. A Foreign Mission t:or F:very American Community? Most Reverend Charles H. Helmsing, S.T.D. THESE reflections stem from an unheralded visit of a native Fili-pino bishop. Weary and disappointed, he told of his unfruit-ful visits to eight mother houses. Responsible for more than a million Catholics, he has a total of sixty-seven priests to care for them. He has only five Catholic schools taught by religious and a total of forty-eight sisters. He came to me with a missionary priest and a zealous local pastor. ¯ It was the latterwho launched the dis-cussions leading to these paragraphs. The writer had interrupted Matins for the new year of grace: "Regern uentururn Dorninurn uenite adorernus"--"Come let us adore the Lgrd, the King who is to come." It is his prayerful hope that when these reflections are rdeditated upon by harassed general and provincial superiors, they may mean the coming of the King of kings to. many souls in the field afar. Most religious communities are familiar with the Missionary Plan of Cooperation, known in the family of Mission Directors as M.P.C.1 Briefly, M.P.C. means that the parish gives prayers and alms and the visiting missionary gives missionary knowledge, mo-tivation, and zeal. In other words, the missionary receives material and spiritual assistance, and the parish receives an increase of apos- IThe Missionary Plan of Cooperation is a method of soliciting funds for specific mission-sending societies or missions. On application to the Diocesan Director of the Society for the Propagation of the Faith, a society with personnel in the missions or a missionary bishop is assigned a group of parishes in the diocese. Then, on dates agreed upon with the local pastors, the mission procurator or bishop preaches at all the Sunday Masses, indoctrinates the faithful in reference to his particular mission, its activities, progress, and needs, and finally makes a financial appeal. This appeal for funds is in addition to the membership offerings of the faithful and the Mission Sunday offerings to the general fund of the Society for the Propa-gation of the Faith. Under the Plan, the Director of the Pontifical Society as-signs a missionary to every parish of the diocese annually. This missionary, by recounting the particulars of his own work, arouses an interest in all mission work. Thus, while the Society for the Propagation of the Faith helps mission-sending societies over and above the general funds that are apportioned by the Holy Father, the missionary who participates in the Plan cooperates by engendering in the faith-ful a spirit of Catholicity and apostolicity. Without a doubt, the Plan accounts, at least in part, for the tremendous growth in mission interest and mission support during the past decade. Diocesan Directors have one big regret: that they have not more parishes to assign. 57 CHARLES H. HELMSING tolicity. While this Missionary Plan of Cooperation is relatively new and still far from.perfect in operation, by contrast with the old method of soliciting mission aid it represents vast returns from little effort--mutually, I mean, for the begging missionary and for our Catholic parishes. In the old days before the Plan, even when alms were substantial, very often the neediest missions were not the re-cipients. Good parishes were satisfied with giving a mere pittance, and the whimsical giving was frequently based on the natu'ral mutual likes or dislikes of pastors and visiting missionaries. Worse still, through specious reasoning about their own needs, ~heir debt, etc., most parishes refused to give at all. Now under the Missionary Plan of Cooperation all parishes give and all receive some benefits of increased apostolicity. Best of all, the whole procedure is orderly and under obedience to the bishop of the dioceke and the religious superior of the soliciting community. There is the merit and bles-sing of obedience as well as of charity. Every Director of The Society for the Propagation of the Faith in the United States has witnessed the disappointment of visiting foreign bishops wffen they return from religious houses where they have solicited personnel. Usually, they have been dismissed with a polite but firm refusal: "We cannot take care of ou~r present obliga-tons; how can we think of opening a foreign mission?" Indeed, it is rare for any community seriously to consider the possibility of undertaking foreign mission work. Consequently, the thought arises: could not the generals and provincials of our religious communities of priests, brothers, and sisters collaborate in giving a regular supp.ly of personnel to the world-wide missions of the Church? Under such a plan every community could anticipate its turn to establish a foreign mission by budgeting its personnel and' resources. ,Just as mission-sending societies apply to participate in the Missionary Plan of Cooperation for the sake of funds, so missionary bishops could apply for partici-pation in this receiving of religious and priestly workers. The practical' collaboration of major religious superiors in such a project is, of course, not without its difficulties. Initially, in each diocese the Director of The Society for the Propagation of the Faith with the approval of his ordinary might urge every community in the diocese2 to have a mission overseas. For diocesan communities, 2provided, of course, that neither its constitutions nor the specific purposes of the institute exclude foreign mission work. 58 ¯ March, 1954 A FOREIGN MISSION ? the bishop himself would be the proper person to plant the idea: for interdiocesan communities, the urging of the Director would be merely a pious wish which he can hope will be relayed to the mother house. As a second step, the Diocesan Director might suggest that any community desirous of collaborating should consult the Mission Secretariat or missionary communities of its acquaintance to ascer-tain where American religious are badly needed, and in general to clarify its thinking relative to undertaking foreign mission work. Ultimately, with a definite idea of assuming a new apostolate, the community will apply to the Apostolic Delegation in Washing-ton or directly to Rome. It will be amazed how enthusiastically its offer will be received and how overjoyed some missionary bishop will be. It should be noted at this point that every American commun-ity that opened a foreign mission has been immediately blessed with an unexpected supply of vocations. Every experienced Mission Di-rector throughout the nation can vouch for this. Experience further shows that very often native vocations immediately supplement the meager mission personnel so that the harassed-mother house need send very few trained religious in the future. Pope Pius XI insisted on the formation of native communities, aware as he was of the ne-cessity of "like being apostles to like." However, the international character of most of our religious communities pr6vides a rule adapt-able to all nations under all conditions. In a few years' time, a native province can be set up with the native religious more stable by the fact that they are .brothers and sisters of a world-wide com-munity. By way of example the writer recalls with joy how one provincial of a teaching community, sorely pressed by requests of bishops and pastors; gave of her best sisters to establish a mission in Japan. The next class of postulants d0ubl.ed that of the previous year (and the increase has been maintained) : a new spirit of mis-sionary zeal permeates the entire community; and best of all, there are already six native professed in the Japanese mission, with nov- . ices and postulants giving promise of a future Japanese Province. While these beflections would apply to any mission field throughout the world (we cannot forget that-.there are still 1,I0i3,- 000,000 pagans), they seem to have an urgency for practi6ally all countries of Latin America, and especially for Hawaii and the Phil-ippines. Indeed, Hawaii is not a foreign mission, since.it is part of 59 CHARLES H. I"~LMSING our great nation; and the Philippines, while independent, are cer-tainly a sister republic. It is startling to think, for instance, that since 1898 ,only three American communities of women have'estab-lished themselves in the Philippines, while the Philippines have adopted American customs and even our language for all official matters. It is terrifying to think that since 1898 approximately 16 per cent of the Philippines have been lost to the Church. The pastor who accompanied the begging bishop on his unher-alded visit suggests a practical plan to meet unexpected objections here at home. He said, "Suppose I would obtain a lay teacher and persuade five other pastors to hire a lay teacher in addition to those they have at present in order that six sisters might be released for a foreign mission. Would you back up this proposition?" I said that I certainly would, and I am convinced that the attitude of this good pastor is that of many of our pastors throughou~ the United States. I am prompted to suggest a fervent meditation on the parable of the rich man and Lazarus. Only those in authority over our reli-gious communities are in a position to make the decision. We in the United States are blessed beyond measure. Great as our needs are for priests and religious, certainly our sending out of a half-dozen or even a dozen religious from each of our provincial houses could be termed scarcely more than giving the crumbs that fall from our table. Without a doubt, our shortage of vocations is due to the fact that we are not pruning our vines in order to transplant the shoots that will be the beginning of new vines in the other and more impoverished corners, of the vineyard of the Lord. True it is that we have special communities especially dedicated to mission work, and they are "doing a wonderful job." But they cannot cope with the p,roblem alone. The problem with very many communities is identical with that touching our laity. ¯ The Mis-sionary Plan of Cooperation is one means, together with member-ship. in iThe.:S.od~ty.fqr the Propagat.ign. of .the Faith, that has proved effective in rousing our.la.ity to apostolic zeal.We ay.e. con-fide~ t that .a sim.i!~" organized.effort to bring more communities.into active missionary work. will re-enkindle in more of our religious a true apostolic spirit and a truly Catholic interest in everything that touches in any way the growth and vitality of the Mystical Body of Christ. 60 News Views Marian-Year Proiecf To his inspiring article on missionary zeal Bishop Helmsing ap-pended the following note that should be of special interest: "This article was written just before receipt of the Directives of the Sacred Congregation of ~Religious that during the Marian Year each reli-gious family undertake some special work of charity and zeal. Since the Sovereign Pontiff has characterized the missions as the greatest charity in the world, it is our hope that the foregoing paragraphs may help superiors decide on their contribution for the Marian Year." A Good Superior? In To Gouern is to Loue Father Ronsin offers young superiors the consoling thoughtthat to assist them in their office they have at their disposal not only the merits and prayers but also the accumu-lated experience of the superiors who have gone before them. These words may contain a bit of poetic exaggeration, yet they suggest another project that might have great practical value. During their terms of office most superiors must learn from their own personal experience, certain things that are very helpful in gov-erning a religious community. These lessons may concern some-thing apparently new--something not in the books, as they say-- or they may concern experiences that throw new light on something already known. If all those who are or have been religious superiors were to meet and to pool all these helpful personal experiences, the result would truly be an accumulated experience of immense value to present and future superiors. It is hardly.feasible to try to arrange a meeting at whic,h superi-ors could pool .these helpful experiences. But, with proper coopera-tion, it would be feasible to gather these experier~ces together in the form of writing. .Suppose each religious who is or was a superior would write down in an informal way the helpful lessons he or she has lea'rned during his or her term of office and would send the re-suits to us. We could.compile these experiences into a set of sug: gestions for superio.rs, that might be very practi.cal. Some superiors' might have very. little to write; others might have much. The amount would make no difference. The main thing that we should like to do is to create some interest in what seems to be a useful project. 61 NEWS AND VIEWS Review for Religious We might add that subjects are not excluded from this invita-tion. In fact, they are explicitly included. The subjects' experience of what it means to be governed well is every bit ~s valuable to superiors as their own experiende of what seems to make for good government. This project merits consideration and cooperation. But it should be emphasized that we are asking for constructive suggestions and not for negative criticism. Moreover. we should like suggestions based on actual experience of their helpfulness. Finally, we should prefer that any material sent to us would be signed, unless of course the nature of the communication would demand that it be anony-mous. At any rate,' whether the communications are signed or un-signed, we would comr~ile the material in such a way that those who contribute the suggestions are not recognized. American Founders' Series We seem to be in a "project" mood. Here is another. In the United States and Canada there are many native religious insti-tutes- institutes, that is, that were founded in these countries. The lives of the men and women who founded these various institutes would make interesting reading. In fact, during the last decade or two many book-length biographies of such founders have appeared. Obviously, however, we are interested in articles, not books. We should like very much to publish a series of articles containing the biographical sketches of these founders. Articles in the REVIEW are necessarily limited in length; but we could use biographical sketches up to five or six thousand words. In such sketches we should like to have not merely the main facts of the founder's life but especially an attempt to present the character of the founder and the spirit with which he tried to animate his institute. In such a series there would be danger of a certain sameness; but this danger could be kept to a minimum if the biographers would make a special effort to give the distinctive characteristics of the founder and the distinctive features of the institute he founded. Although we are thinking primarily of institutes that originated in Canada or the United States, we do not wish to exclude other in-stitutes from this project. Some of the older orders and congrega-tions, though founded in other countries, were extended to the "New World" by men and women who were, so to speak, second founders. Biographical sketches of these religious pioneers should also be included ,in our series. 62 March, 19~ Suggestions made in these pages are not usually accorded an overwhelming response; and we do not expect to find our mailbox suddenly crowded with founders' biographies. Nevertheless, lest the unexpected should happen and we should receive more than one sketch of the same founder, it seems advisable that any superior gen-eral who might be interested in this project would designate some-one to write the founder's biography. This is not essential, but it might make for efficiency. For Contributors The thought of possible articles necessarily reminds us of manu-scripts. Unfortunately we do not have a fully prepared style man-ual. But we can offer some suggestions to possible contributors that might solve problems for them and relieve us of an unnecessary bur-den. 1) Every manuscript submitted to us should be neatly typed, double spaced, with at least an inch of margin on each side of the page. lit is difficult to make editorial notations on a crowded page. 2) Quotations should also be double spaced. We mention this particularly because; in many of the manuscripts sent to us, long quotations are always single spaced. We know not how this custom originated; but we do know from experience that it can be an edi-tor's nightmare. 3) Rules for capitalization are difficult to formulate and more difficult to apply; and this is especially true iri a journal devoted to religious topics. We have found that consistency in this matter is an almost impossible goal. Perhaps in some future issue we may publish a list of words to serve as a model. For the present, how-ever, we offer contributors this one practical suggestion: be uerg re-serued in the use ot: capitals. 4) On points of style, spelling, capitalization, and so forth, we usually follow Webster's Collegiate Dictionary and A Manual of Stqle (University of Chicago Press). We would appreciate it if contributors would do likewise. Painting of Our Lady We are informed that a new painting of the Immaculate Heart of Mary has been .completed in time for the Marian Year. The painting is a companion picture to the Ibarraran Sacred Heart ,Jesus which has been used. in a national non-profit picture-distribu- ¯. (Continued on Page 86~.' ¯ 63 Vocat:ional Ideal Joseph P. Fisher, S.J. OFTEN enough to older religious the spiritual life looks simple enough but to beginners and ev, en those advancing it seems frequently anything but simple. They are frequently on the lookout for some formula or other which will make the spiritual life easily and comprehensively grasped. It is not uncommon that one approach after another is tried and found wanting. And it is not unheard of that some remain confused f6r years in regard to the theory of the spiritual Iife and some even wonder whether the diffi-culty can be resolved:. All this uncertainty, of course, affects to some extent the living of the spiritual life. Anything, therefore, that can help in the problem will be welcome. I shall propose a few thoughts suggested by Father :Lindworsky's Ps~tchologg of Asceticism. To start with an illustration. Sister Bona wants to purchase a pair of shoes for tired feet. She goes to the shoestore to be fitted and right away she is handed a pair of shoes and told they ought to fit her. She tries them on and finds them far too small. Curious as to why the salesman was under the impression they would fit, she questions him. He replies that he had measured the feet of hun-dreds of sisters. He then figured out the average size of the sisters' feet and had shoes made to that size. But he acknowledges that thus far not once has he found that the average shoe fitted any particular sister. Thus it is to some ext~nt with patte'rns of the spiritual life pre-sented in many books. No one kind of religious is had in mind. The pattern is apparently meant to fit an active religious, a contem-plative religious, a young religious, an old religious, religious men, religiouswomen, lay religious, clerical religious, each and every reli-gmus. It must be acknowledged that in a certain sense this method of procedure is excusable and at times even necessary. And those~who have a sufficiency of knowledge, and experience can easily make proper adaptations; for the large principles of the spiritual life re-main the same for all. But some try very hard to fit themselves with-out adjustment into this, so to speak, average pattern and find them- :selves spiritually very uncomfortable. It may be said, then, that there are two approaches to the spir-itual life indicated above--what may be called the "abstract" ap- VOCATIONAL IDEAL proach and whatmay be Called the "concrete" approach. The "ab-stract" approach comes about very logically~ Theology teaches us that when our first parents fell in the garden of Eden, besides losing sanctifying grace and certain gifts not due to their nature, they be-came subject to various concupiscences. Hence there arose a warfare in their nature, their lower passions often rebelling against reason. And, although in tbernsel~)es the mind and will of men were not vitiated, nevertheless, because of the condition in which these facul-ties operated,' the mind was, in effect, darkened and the will weak-ened. Hence it can be said that the original integrity in man was broken and the harmony consequent upon the integrity was dis-turbed. Therefore a man was subject to many vices--a whole cata-log of them, beginning with the seven capital sins and descending to the slightest act of unreason. If man was to approach the former high state of his nature, he would have to root out these vices and struggle back up the long ladder of the virtues. Even after Christ redeemed man and restored grace, there still remained the necessity of struggling against the vices and putting on the virtues. The old man of sin had to be destroyed and the new man of grace had to be brought, with labor, into being. And so catalogs of vices and lists of virtues were drawn up and the aspirant to holiness was encouraged to work away at them. The idea was, of course, to build up a new man in Christ by the death of all the vices and the flourishing of all the virtues. Not much attention was paid to just what vices a par-ticular individual should eradicate (although some did speak of a predominant passion) or what virtues he should put on. Since for perfection he had to be without all the vices and in possession of all the virtues, he bad to struggle manfully with the complete lists. Such is what one might call the "abstract" view of the spiritual life. The "concrete" approach may be presented this way. What is man's part in his sanctification? To do God's will. And what is the will of God for any religious? To live out his own vocation as perfectly as possible. This sounds most obvious and exceedingly simple. Like many obvious and simple truths, however, this one is overlooked. I am sure that many spiritual directors have found re-ligious, and sincere religious, who are trying to live the vocation of other religious and not their own. They read of or hear of some "way" of the spiritual life and decide that that is the way God has called them t6, "considering.hardly at all how it fits in with the plan , of their o'wn particular religious calling. Agood many religious are JOSEPH P. FISHER Reoieto for Religious and have been captivated by the idea of being a "Victim soul." This is a fine ideal if properly adjusted to one's own vocation. But any-thing in the ideal which makes impossible or difficult the. living of their own vocation has to be modified. They should be "victims" according to their own vocational-ideal. An active religious reads about contemplation and decides he is going to live as a contem-plative. /ks long as th,e ideal fits in with his own vocation, fine; but, if it is at variance with the spirit of his own order or congrega-tion, it is suspect. As long as he believes his vocation is to the active order, his way of life must fit the vocational-ideal of his order. The endeavor to live out his own vocation as perfectly as pos-sible puts every religious under the obligation of understanding the spirit of his order. It is obvious that various orders and congrega-tions have different ends in mind and hence correspondingly differ-ent means. A Poor Clare is not called upon to work on the mis-sions like the Maryknoll Sisters: the Sisters of Charity are not called upon to recite the Divine Office like the Carmelites: Christian Broth-ers are not expected to work in hospitals as the Alexian Brothers are; ,lesuits are not expected to observe the seclusion and silence of Car-thusians. So each religious must endeavor to form a clear ideal of what his particular way of life asks of him. He must study and pray over his constitutions and the rules of his order; he must read and reflect on the life: of his founder: he must imbibe the spirit that animated those who have lived their lives with signal fidelity in the same calling--he must, in brief, form a "vocational-ideal" based on objective evidence revealing what should be the spirit of his life. Then the holiness of the particular religious will depend on the way he puts this vocational-ideal to work in his life. He must put on all that his vocational-ideal requires of him and cut away what stands in the way of' the living-out of the ideal. This puts before each religious very definite work to do. And most religious would undoubtedly find plenty to work on within the limits of their voca-tional- ideal without having to spend precious time and effort trying to master and put into their lives an ideal based on an abstract treat-ment of the spiritual life or, what may be worse, an ideal based on a form of life foreign to their own. The advantages of such an approach, the concrete approach, are clear. First of all it presents the religious with a definite, detailed expression of God's will---every man's means of holiness. It, ac-cordingly, .puts emphasis in the spiritual life on something solid, 66 March, 1954 VOCATIONAL IDEAL something open to no illusions. Again it presents a simple and yet comprehensive plan of man's part (as opposed to God's part) in the spiritual life for any particular religious. This makes for integral living-~a// a religious does is sanctifying, for (in the supposition) it fits in with his vocation which for him is God's will. Consequent upon such living, there should.be peace and calm, for a religious knows that he is doing the best he can do on earth--God's will. He can have hope of arriving at holiness, for he knows that God gives him the graces required to live his vocation. Several conclusions would seem to follow from the above. First of all when a religious reads a spiritual book that is not expressly pointed to his vocation or, as sometimes happens, is actually pointed away from it, he ought to make proper adjustments in accordance with his own vocational-ideal. There are many very fine spiritual books which have to be so adjusted. Even a classical work like the The Following o[ Christ bas statements which certainly do not ap-ply literally to all religious. For example, this statement may have literal application in the case of contemplatives but hardly in the case of active religious whose work is among men: "As oftenas I have been amongst men, said one, I have returned less a man." And a second conclusion would be this. Religious institutes would do well to provide their religious with commentaries and even medita-tions on their rules. Likewise it would be useful to have lives writ-ten of founders and illustrious members of the congregation. Above all the efforts of superiors and instructors should be devoted to bringing the religious to a really practical love of their own precise vocation. It is all well and good to admire the ideals of religious of other orders, but one has to live and sanctify oneself according to the ideals of one's own order. Since a religious owes the loyalty of love to his own religious family, he is in duty bound to come to know his family and cherish it as he does .no other. It follows from all this that the ideal form of mortification for all religious is the effort of will required to live their vocation pe?- fectly, that is, to put on all that their vocation requires and cut off what hinders the full living of it. It may seem at first glance as if there is not much mortification in this; but let a religious earnestly examine himself on how be conducts himself from early rising through all the exercises and work of the day till he goes to bed tired at night, and he will find plenty of scope for the effort of will that means mortification. And the strong points of this kind of morti- 67 JOSEPH P. FISHER fication are these: it is definitely willed by God and so there can be no delusion in it; and secondly it makes for a habit of mortification, continual mortification. Religious all know the necessity of morti-fication but many feel they are remiss in its practice. Even those who perform scattered acts are rarely satisfied. They feel the need of a more continual spirit of mortification. However, they realize that there is a limit to the little incidental acts they can perform. But there is no limit to the mortification involved in the plan suggested above. And, since it is all connected with the proper living of their freely chosen vocation, it appears desirable and possible. When the , penitents of John the Baptist wanted to know what they were to do to manifest fruits of ,repentance in their lives, they received these an-swers in accord with their various vocations. "And the crowds asked him, saying, 'What then are we to do?' And he answered and said to them, 'Let him who has two tunics share with him who has none; and let him who has food do likewise.' And there came pub-licans also to be baptized, and they said to him, 'Master, what are we to do?' But he said to them. 'Exact no more than what has been appointed you.' And the soldiers also asked him, saying, 'And we-- what are we to do?' And he said to them, 'Plunder no one, neither accuse anyone falsely~ and be content with your pay.' " (Luke 3: 10-14.) The spirit of this answer certainly applies to religious to-day. "Walk in a manner worthy of the calling with which you were called" (Ephesians 4: 1). OUR CONTRIBUTORS MOST REVEREND CHARLES H. HELMSING is Auxiliary Bishop of St. Louis. JOSEPH P. FISHER is master of novices at Florissant, Missouri. LOUIS J. PUHL is spiritual director at the! Josephinum, Worthington, Ohio. JOHN J. STOCHL is making his theological studies at. St. Mary's College, St. Marys, Kansas. PAUL DENT is a former missionary in Patna, India, and is now teaching Hindi at West Baden College, West Baden Springs, Indiana. BRUNO M. HAGSPIEL has had long experience in writing, lecturing, and giving retreats, and is now at Sacred Heart Mission Seminary, Girard, Pennsylvania. RICHARD W. ROUSSEAU is making his theological studies at the College of St. Albert, Louvain, Belgium. PETER GOODMAN is on the faculty of St. Joseph of Holy Cross, Juniorate of the Broth-ers of the Holy Cross, at Valatie, New York. FRANCIS N. KORTH is on the fac-ulty at St. Mary's College, St. 'Marys, Kansas. 68 Lit:e Cont:ormed to !:he Image ot: Mary Louis J. Puhl, S.J. OUR Holy Father Pius XII in the encyclical consecrating this year,to the Immaculate Mother tells us that she rejoices to see her likenes~s in her children. He asks all Christians to conform their lives to the image of the Blessed Virgin. Fortunately for us, we have a portrait of the Immaculate Heart of Mary that pictures for us her holiness and perfection. It has been drawn under the inspiration of the Holy Spirit by no less skillful hand than that of our Blessed Mother herself. This she has given us in the hymn of thanks and praise she left in the Magnificat. It is a summary of the spirituality of our Blessed Mother, and a model given us by God to aid us to carry out the wish expressed by the Holy Father in his request to conform our live~ to her image. The circumstances that gave rise to this hymn of thanks will help us to appreciate its meaning. The angel of God had come to Mary and asked her consent to be the mother of the Savior. When the humble Virgin understood how she was to serve God, she joy-fully embraced His will with those words we repeat each day in the Angelus, "Behold the handmaid of the Lord! Be it done unto me according to Thy v~ord." This act of surrender to God may be called the motto of Mary's life. It gives the key to her whole spir-ituality. Having learned in her conversation with 'the angel that her aged cousin would soon be the mother of the precursor, the humble Vir-gin hastened to be of service to her in need. The Mother of God, the living temple of God, did not think it beneath her dignity to do menial service for her kinswoman. ~ She understood well that the essence of perfection is charity. When she came to the home of her cousin and greeted her with the familiar Jewish greeting, "Peace be to you," Ehzabeth, inspired by the Holy Spirit, in great joy saluted her with the very words the angel had used, "Blessed art thou among women and blessed is the fruit of thy womb." Mary, seeing that the great mystery of the Incarnation had been revealed by God to her cousin, broke forth into a song of praise of the Redeemer. The very first verse of this hymn strikes at the most fundamental principle of the spiritual life. "My soul doth magnify the Lord," 69 LOUIS .I. PUHL Review [or Religious Mary sings. What is the ultimate destiny of man that must guide all the actions of his life? The glory of God. If I do not live up to this purpose of my life, I do not lead a rational human life. So Mary, teaching us to lead a truly Christian life, glorifies God for the wonders He .has wrought in her, and for the great mystery of the Incarnation and Redemption. But God has so arranged in His infinite goodness and power that what we do for His glory is for our happiness. We were made for joy in Him in time ,and eternity. Hence the second verse of this hymn, "My spirit hath rejoiced in God my Savior." Man without Christ is a hopeless, helpless debtor. Nothing remains for him but to be cast into prison till the last farthing is paid. But since he can-not pay his debt without a Savior, he must remain there forever. There is no happiness possible without Christ. Hence, if I seek my happiness in any other, I am doomed to failure. The foolish world has sought peace in power, in pleasure, in wealth, and has ended in slavery. My happiness and joy is in Christ alone. He came to teach the way to peace and happiness and la'id down His life to secure the means to it. Unless with Mary my joy is in Christ my Savior, I can have no true joy :in time or eternity. Next, our Blessed Mother teaches us the great means to praise God and to find happiness in God. "He hath regarded the humility of His handmaid, for behold from henceforth all generations shall call me blessed." In practice, perfection must always consist in walking in the will of God, in being the humble handmaid, the servant of God. Wherever God's will is made known, in the Com-mandments, in the duties of our state, in the wish of our superiors, in the inspirations of the Holy Spirit, man the servant of God by nature is bound to obey. This humble service by Mary, she tells us, is the secret of the wonderful graces God gave her. Because she was the humble servant, God regarded her and blessed her. So abundant were these favors that came from her service that she prophesies that henceforth all generations shall call her blessed. In its way, the same will be true of us if we serve. God and His angels and saints will rejoice and call us blessed even in this life if we serve. And the day will come in eternity when Christ Himself, as He tells us, will gird Himself and minister to us ~at the table of the Lamb'. All of God's saints and the Mother of God herself will call us bles-sed through all eternity. Then follows a way to magnify the Lord and rejoice in God our 70 March, 1954 LIFE C~NFORMED TO MARY Savior. Mary begins to praise God for the present order of God's providence, for the great work of the Incarnation and the Redemp-tion. It is the work of the omnipotence of God, "He that is mighty hath done great things to me." Indeed, only an infinitely powerful God could ca.rry out the design of His wisdom and mercy to save man by clothing Himself in our human nature, coming into the world as the child of a virgin, and finally laying down His life for our salvation. Secondly, she calls the work of the Incarnation and the Redemp-tion a work of the holiness of God, "And holy is His name." God came to teach us the way of holiness, to share His own nature with us and so sanctify us, to free us from sin and clothe us in justice such as he Himself has. Finally Mary proclaims the Redemption as the great work of the mercy of God. "His mercy is from generation unto generation to them that fear Him." Wherever there is that humble reverential fear of the servant for his Lord. of the child for his Father, Mary tells us, there will be the boundless mercy of God.If we reverently serve, she teaches, we are secure in God's mercy. In the next verses we are let into the great secret of Mary's suc-cess in her spiritual life. How did she become the model of all sanc-tity? The secret is humility. How often we read and are told that the foundation of all virtue is humility. From the first to the last verse of this hymn this truth is suggested in some way. Humility simply means that I know my place and live accordingly. I know who God is, the infinite Good to whom I owe all; and I know who I am, the servant who has received all from God and must go to Him for all I need. God must reject the proud, Scripture tells us. Mary eloquently proclaims this truth and the necessity of humility. "He hath shewed might in His arm. He hath scattered the proud, in the conceit of their heart. He hath put down the mighty from their seat, and hath exalted the humble." If we wish to conform to the image of Mary, we must strive for humility. The second secret of her success pointed out by Mary is an ardent "desire for perfection. "He hath filled the hungry with good things and the rich he has sent empty away." Who ever heard of any per-son attaining a difficult goal without willing it? No one acquires a strange language without wanting to do so. We cannot learn to play the piano or succeed even in a game such as golf without wanting to learn. We do not wake up some fair morning and find 71 LOUIS J. PUHL ourselves masters of Greek against our will. Hence, the insistence in spiritual writers on an earnest desire for perfection. Our Lord Him-self has said, "Blessed are they who hunger and thirst after justice for they shall have their fill." If we really wish to perfect our lives, there must be a real hunger for justice. If there is, there will follow the blessing of God and all the means necessary to attain holiness. Hence, Mary says, "He hath received Israel His servant, being mind-ful of His mercy." Notice. again, it is the humble servant that re-ceives the help. TEe last verse gives a third secret of Mary's success, her great faith and trust in God. God is faithful to His promises, "'as He spoke to Abraham and his seed forever." It was this complete trust in God's fidelity in Mary that was praised by Elizabeth, "Blessed art thou because thou bast believed, because those things shall be ac-~ complished that were, spoken to thee by the Lord." Faith in God's word who has promised to help us in every need and complete trust in His omnipotent love and mercy are necessary for success on the way to God. There are many mysteries in life we cannot under-stand. We must keep our faith firm in the words of Christ and go on in boundless trust. "God is faithful who hastcalled us to the society of His Son." He can accomplish His ends by humble means. The humble Virgin, raised to the dignity of Mother of God and praised by all generations, is an eternal example of this truth. Such is the portrait of the Mother of God left us by the inspira-tion of the H01y Spirit. She lived for the glory of God, she found her joy in Christ her Savior, she was the humble servant. Her life was a,hymn of praise of the omnipotence, holiness, and mercy of her Redeemer. The fouffdations of her holiness were a deep humil-ity, a hunger and thirst for justice, and an unshakable faith and trust in God. If I am to conform my life tO the image of Mary as God asks us to do through the words of the Holy Father, I must make it according to the model God has given us in Mary. BACK NUMBERS WANTED We have urgent requests for back numbers that are needed to complete sets. You can be of great service to other religious if you happen to have duplicates of any of these numbers and' are willing to part with them. If you have such dupli-cates, kindly notify us. The requested numbers are: Complete volumes I (1942): II (1943); and III (1944). Single copies: January. 1942; May, 1942: July, 1943 (2 copies): November, 1943; September, 1945; March. 1946: and Sep-tember, 1946. 72 Ext:ernal Grace and t:he Religious Lil:e John J. Stocbl, S.J. 44 | F THOU didst know the gift of God," Christ told the Samari- ! tan woman at Jacob's well, " . . thou perhaps wouldst have asked of him." The poor sinful woman, thinking that Our Lord was speaking of ordinary drinking water, did not understand; and so the divine shepherd had to explain that the water He had to give was "a fountain of water springing up unto life everlasting." This "gift of God" that Our Lord spoke about is grace, which God bestows on men and which was merited for men by the suf-fering and death of Jesus Christ. And truly, if we did fully under-stand this gift of God, we would know the science of sancFity a.nd the secrets of the saints. It is the heart of the supernatural life. Sanctifying grace, that divine life which is infused into the soul at baptism and which is increased or restored with the reception of the other sacraments and the performance of good works, is the greatest of all created gifts to man; so great is it that it actually makes us children of God and sharers in the divine life. Actual graces are transitory supernatural helps, holy thoughts and desires, that God continually sends us, especially when we are spiritually troubled. Their purpose is to inspire us to lead'tbe supernatural life and to give us supernatural strength when we most need it. The thought of our own weakness would be a terrifying one were it not for the fact that we have God's own assurance that His grace is sufficient for us. For this reason we can say with confidence at the beginning each ,day the prayer in the office of Prime: "Lord God Almighty, who hast brought us to the beginning of this day, defend us: throughout its course by Thy power, that we may not this day fall into any sin, but that our words and thoughts and deeds may be directed to the fulfilment of what is right in Thy sight." The band of God stretched out in our support is manifested not only through these interna~ supernatural helps which He gives us to avoid sin and perform works of eternal merit, but also in countless external helps we find all bout us. Thus we can see in the creatures about us a third kind of grace, 73 JOHN J. STOCHL ° Reoieto for Religious external grace, which theologians and spiritual writers frequently acknowledge wit~ only a passing nod as they hurry on to deeper and more important problems of sanctifying or actual grace. External graces are not absolutely necessary for salvation and are not even sufficient in themselves for the performance of a salutary act. Because of this they are often neglected in spiritual conferences and instruc-tions. They rouse the soul to merely human resolves, and hence are not sufficient of themselves to win the divine reward of eternal life. They are only the preparation for internal graces which are sufficie.nt for salvation. Yet external graces are real gifts of God, special gifts that help us to holiness. And for religious who habitually live in the state of sanctifying grace and whose whole effort is aimed at in-creasing that divine 'Iife in the soul, no means to sanctity is 'to be ignored. God places various creatures around us to help us reach the goal for which we were made. These creatures are external graces and should be used as God intended, namely, as helps in working out our own salvation and sanctification, St. Francis of Assisi found that the sun, the birds, and the animals made him love God more. For St. Francis Borgia, the death of his queen and the sight of her decaying body was an external grace that started him on the path to sainthood. And St. Ignatius says in his book of the Spiritual Exer-cises that "all other things on the face of the earth were created for man's sake, and in order to aid him in the prosecution of the end for which be was created." Any influence coming from creatures outside the soul and helping us to salvation is an external grace. Such external influences arouse thoughts of good deeds and excite holy resolutions. The sermon of a priest frequently stirs up in a sinner the first thoughts of repentance; the example of a strong Catholic in the armed service has often been a source of strengtb to weaker Catholics living with him. And on at least one occasion, the music, singing, incense, and ceremony of a Benediction servic~e has led a non-Catholic to inquire into the trutbs~.of the Faith. Some external graces of their very nature draw men to a better life. The life of Christ, the Blessed Virgin, or certain saints, the Bible, and the Church itself are bound to have a good effect on all who experience them. Other outside influences will appeal only to certain people or under certain circumstances. Music, for example, or books, good example, friends, recreation, or the radio can all lead 74 March. 19:54 ¯ ~ EXTERNAL GRACE us to God. In fact anything can be an external grace--even pain, sorrow, suffering, and sin-s-if we put it to the use that God intended. As Father Matthews says in his little book, With the Help of Thy Grace: "Every creature can make us think of God the Creator and so lead us to glo,rify.the Creator in His works. But such glorification would be only natural and God wants us to do supernatural deeds in order thereby to win heaven. So just when the external grace makes us know and love God naturally, actual grace enters our soul and helps us to know and love God supernaturally." It can and frequently does happen that all three kinds of grace come to us at the same time. The sister, for example, who° makes her weekly .confession, receives an increase of sanctifying grace by the very fact that she receives the sacrament. She also knows that by receiving the sacrament she is assured of a sufficiency of actual graces during the coming week to make her good resolutions and purpose of amendment effective. But over and above this, the difficulty of the actual telling of her faults and of the saying of the penance, and the shame felt in having to mention the same little sin of criticizing, for the fifth week in a row are all external helps to avoid sin in the future. God does not force His grace on anyone; nor does He act against the natures which He created. Rather, He deals with each creature in accord with its nature. And since, as philosophy teaches us, there is nothing in the intellect which was not first in the senses, God usually enlightens the intellect or strengthens the will through the use of the sense.faculties or emotions. Exterior graces act directly on the senses and only indirectly reach the spiritual faculties. They are either the occasions of inner graces, or else accompany interior helps. They do not of themselves strengthen the will, as Tanquerey says, but they produce in us favorable impressions, which by quickening the mind and rousing the will, prepare the soul for the reception of supernatural life. But since they are connected with true inward promptings, which move the soul to amendment and advancement in the supernatural life, they are of extreme importance. And we may be sure that when we make use of the many external graces God gives us the more important interior graces will be present. Religious life of its very nature assures us of couiatless such ex-ternal graces. The fact that religious live in communities where everyone is working for the spread of Christ's Kingdom is in itself a JOHN J. STOCHL Review for Religious great grace. Moreover, the religious is separated from many sources of temptation to which~ most Other Catholics and even the diocesan clergy are constantly exposed. For the most part we are cut off from all the pushing struggle for worldly success and the esteem of men, from bad companions, harmful reading, temporal worries, from practi.cally all persons, places, and things that are generally occasions of serious sin. The daily order of a religious house assures all of sufficient time for prayer and reflection, ample spiritual direction, and easy access to books for spiritual reading. All we have-to do is to recognize these graces and make use of them. They can be found all about us, in our Rule, the religious habit, the daily order, the little pinches of poverty, and the petty irritation that frequently accompanies reli-gious obedience. The presence of the Blessed Sacrament in our house, the beauty of the liturgy, wholesome books and study are also external graces. And though these latter are available to many of the faithful, still religious have more frequent opportunity to make use of them. ~Perhaps the greatest external grace that religious have .is the con-stant companionship of others who are striving to advance in the way of perfection. Who has not felt impelled to kneel a little straighter and put more effort into his prayer when he saw his neighbor in chapel pray with external reverence?' Or what over-worked teaching sister, is not inclined to give herself even more gen-erously when she sees others facing problems greater than hers? The unfailing generosity of one or other member of the community tends to make all the members of the community more generous with their time and their talents. Even the little twinge of human respect we feel over the violation of a rule in the presence of others can-- though it sounds strange to say it--be used as an external grate to prevent further violations. And every monastery, convent, or seminary has its number of those who by their unfailing cheerful-ness or exact observance of the rules draw others closer to perfection. There is absolutely nothing in religious life that cannot be used to draw us to greater love of God. As St'. Paul says in his Epistle to the Romans, "We know that to them that love God, all things work together unto good, to such as, according to his purpose, are called to be saints" (Romahs 8:28). And surely, if any are called to be -saints it is those who have voluntarily followed Christ's counsels, who have "left house, or brothers, or sisters, or father, or mother, 76 March, 1954 ANNUNCIATION THOUGHTS or wife, or children, or lands for my name's sake" (Matthew 19: 29). ~ God comes to us through a thousand and one doors, and the' marvel of it all is the ingenuify He uses to touch our thoughts and draw our wills to higher things. God is not only present in crea-tures, according to St. Ignatius, "in the elements giving them being, in the plants giving them growth, in animals giving them feeling, and in men giving them understanding," but He actually "works and labors for me in all created things on the face of the earth, that is. He behaves as one that labors." Annunciation Thought:s Paul Dent, S.d. MARY'S plans were upset when the angel told her she would become the mother of a child, she who had planned a life of virginity vowed to God! But she gave instant consent to God's plans when she knew they were God's plans, and her own were realized in a way more glorious and holy than she could have imag-ined- and the world was redeemed, too. I must ever be ready to imitate Mary in regard to my plans. Souls will be. saved if I in-stantly and perseveringly consent to God's plans. They are infinitely holier than any plans of which I myself can think. (Luke 1:26 f.) From God to a town in Galilee (the mostboor-ish section of the Holy Land) named Nazareth (the proverbially despised section of that boorish section) to a virgin (not to a mother of a family, a person of merit and importance) betrothed to a man (whence all her importance, such as it was, in the eyes ot~ that little world--not from herself, but from him) named doseph (Joseph? Which one of the several Josephs? Joseph, the carpenter. Oh, that fellow! I thought you meant the Joseph, the one in that big house) of thehouse of David (a ruined house now, and of no account any more) and the virgin's name was Marg (a common sort of name, not distingu~ like Irene or B~renice). Thus God chooses what the world thinks little of, God chooses one fit for nothing but ordinary jobs about the house, not a brilliant writer, executive, orator. God, chooses one lowly in all eyes, especially her own, one accordingly 77 PAUL DENT not discouraged and ,despondent, but full of confidence in God and of gratitude to God for letting her love Him, letting her love Him. I want to be like you, O Mary Immaculate, Mother of God. I want to trust God and to be grateful that He allows and enables me to love Him. Mary is kneeling in prayer, adoration, love, oblation, abandon-ment, loving attention to the presence of God. ,She is lovingly aware that God is and she is humbly pleading to be allowed to be His servant-girl. Suddenly out of nothing a man appears and calls her highly favored, full of grace. She is troubled, thinking the Divine Majesty has deigned to answer her prayer. For this is evidently an angel before her who has been sent to bring God's answer, and yet he is calling her highly favored, her who had not asked to be praised, but to be ancilla Domini. B~t the angel speaks no flattery in calling her highly favored, for that is just what she is. By God's grace she is full of the love of God and is aware that she does love God, able to bear herself the honest, humble, candid witness that she really does love God. Is she now going to be told that she is allowed to be God's servant-girl? That were indeed to be highly favored! Is this not the angel's meaning? What els~ can his words mean? O Mother of God, is it presumption for me thus to try to ex-' press to myself your thoughts? ! do not think it is, if I know--as I do know !--that your thoughts, your pure, virginal; sinless, im-maculate thoughts are inexpressibly far above my power to imagine or express them. I do not think it is presumption, if I try to put your thoughts here before me'in order to help me realize more than I do what my prayer-life must be. I am your child and you are my Mother, and "like mother, like child" must mean that I try not only to do like you, but to think like you. Guard my thoughts, holy Mother of God. Help them belike yours, so that I may be like you --lovingly aware that God is and humbly desirous to be all His. "AURELIANS" IN THE UNITED STATES A Sister Adorer of the ,l~recious Blood writes, with reference to the article "Aurelian Spirituality" in our January, 1954 number: "We regret that no men-tion is made of the fact that the houses in the States (with the exception of Belle-vue, Ohio) are independent of either the French- or E.nglisl?-speaking Unions: and each has its own novitiate', in accordance with the way we were founded." 78 Are You a ,Jellyfish? Bruno M. Hagspiel, S.V.D. THIS is a challenging question. To face it honestly requires more than a modicum of courage. Yet it should be faced because this little creature of the sea has much to teach us if we are willing to let our powers of reasoning bear with full force upon the analogies that such a study suggests. Our Lord has endowed His smallest, weakest creatures with a meaning. He has used the sparrows, the flowers of the field, the mustard seed, to teach His incomparable lessons. We are but fol-lowing His inspiration if, like eager children, we try to learn from the most inconsequential things He has made, not only how to be but how not to be. If the poet Wordsworth, sensitive to the realities underlying the natural world, speaks of "the harvest of the quiet eye," how much more should we, with an eye steadied by faith, perceive the more profound realities of the supernatural world beating upon our inner selves. Yet we are sometimes as unaware of the full import of these realities as is the jellyfish of the insistent roll of the surf. If this were not so, we should not find the glaring inconsistencies between creed and conduct that are ot:ten manifest in the lives of those professing the Catholic faith and even of those committed to the higher dedica-tion of the religious life. To clarify out, thinking on this subject we might follow the lines indicated by Msgr. (later Bishop) John S. Vaugban .in "Inconsistency, or Our .Faith and Our Practice" (in Thoughts for All Times). Msgr. Vaughan alludes to the fact that~ve are often puzzled to explain why, in spite of' the overwhelming .arguments in proof of the authenticity of the Catholic Church, so many earnest men con-' tinue to resist her claims. We seldom take the t~ouble, however, of inquiring why we who believe firmly in the stupendous truths of Revelation are so little affected by them. That a materialist with no belief in a future life to sustain him should center his interest on the acquisition of worldly goods--whether honors, pleasures, or pos-sessions- is not strange. But that we who are well aware that this life is nothing more than a preparation, a path leading to an im-mortal destiny, should attach so much importance to what we know to be empty,, yain, and unsatisfying, is far more extraordinary and 79 BRUNO M. HAGSPIEL Review for Religious constitutes a really difficult problem. "We profess belief," Msgr. Vaughan says, "and .we do in re-ality believe every dogma, and yet we seem to be ab'le to reconcile With such a profession a line of conduct diametrically opposite. What we openly'affirm with our lips we are perpetually denying by our actions; and What we emphatically assert in words to be of the most vital importance we declare by almost every act of oui lives to be of no importance at all. However rational we may be in business, in politics and in our social relations, we seem to be wholly devoid of reason as soon as we begin to deal with the spiritual and the supernatural." In illustrating his point, be eliminates all matters of mere opin-ion and suggests that we confine ourselves to points of certainty on which we-all agree. He proceeds first of all to the concept of sin. We believe, obviously, that sin is the greatest evil in the world, that even the smallest deliberate sin is a more genuine misfortune than any pos-sible loss of health or fortune, that both in itself and in its conse-quences no merely human calamity can compare with it. We know with a divine certainty that not even to save our lives or any num-ber of lives would a person be justified in committing a single de-liberate v'enial sin. This, as Msgr. Vaughan asserts, is not a pious exaggeration, but the literal truth. In our own case, our faith no doubt is securely rooted. But how is it with our conduct? Does it coincide with our belief? Our atti-tude towards venial sin will supply an answer. How do we show our horror of small sins, our realization of their baseness and of the deep ingratitude inherent in them? Does our everyday life indicate an unhesitating preference to suffer pain or calamity rather than commit a deliberate venial sin? The result of such questioning will-show whether these words of Msgr. Vaughan apply to us: "We be-lieve sin to be the greatest of evils, ,we act as though it were the least." From the negative to the positive; from the consideration of evil to the consideration of the greatest supernatural good that can come to us in this life. We recognize this good as divine grace. Through faith we know that grace is so surpassing a gift that to gain one ad-ditional degree of it is an advantage immeasurably greater than to in-crease our fortunes or any of our earthly gifts a milliontimes over. One degree of grace is incalculably better in itself, of greater profit to ourselves, and more pleasing to God than any advance in worldly 8O March, 1954 ARE YOU A JELLYFISH prosperity, social position, or political power. We ought to be willing to renounce these, together with any natural gift such as wisdom, beauty, dignity, or talent, if thereby we could purchase the slightest increase of divine grace. We know all this and we teach it to others. But do we deny it in practice? The thought of grace leads logically to the thought of eternity. We may" indeed say with Msgr. Vaughan that God has committed to our hands the fashioning of a future that will be.precisely what we make it, neither better nor worse. Granted that we are fortunate enough to reach heaven, still our position in God's kingdom will depend on our own cooperation. We know that every degree of grace carries with it a corresponding degree of eternal glory. While breath lasts, we may continue to add to the amount of acquired grace-- which means that it rests with us (i.e., on our cooperation .with God's help) whether or not throughout an everlasting life we are to know God better, love Him more, and enjoy Him more completely and profoundly. This dependence is as'inevitable as that of the oak upon the acorn. But Msgr. Vaughan reminds us that many neither act nor speak as becomes men and women who have taken these truths to heart. If someone were to follow us as we go through our daily avocations, could be conclude that we are conscious of the fact that moment by moment we are drawing the plans and laying the foundations for an interminable future? Would be believe that we are aware that every one of our thoughts and actions is stamping our lives beyond the grave with an indelible mark and helping to make or mar a career that is unending? Since we easily recognize our inconsistencies, we cannot avoid~the questions: why this disparity between belief and practice? why do we behave so unreasonably? The general answer, at least in part, suggests itself at once; it is that, though we believe, we do not re~ alize. Truths affect us only in the measure that they come home to us. Even in the natural order, such truths as the distance of the .nearest.fixed star will come home to us only after a process of com-paring and contrasting. It is similar in the supernatural world. The great truths of faith affect us little because we do not realize them. We may believe them with a faith su6icient for the fulfillment of divine precepts; but unless we realize them--that is, make of them an inner experience that will work its way into our minds and hearts and permeate our whole being--they will never have the power to 81 IM. HAGSPIEL Ret~ietv for Religious the course of life, resist temptation, and give us the courage to "~ heroes and saints. The essence of~the matter is to bring our faith to the point of setting fire to our lives--the fire that Christ came to kindle--and to draw our souls out of the lukewarmness that has the disdain of God upon it. We can do this if we ponder over the truths that tell us of an invisible world, not merely skimming the surface of life, but following it to its hidden realities. By meditation the mustard seed of the gospel will grow and the kingdom 'of God that is within us will give forth its' secrets. The valhes of life here and hereafter will fall into their proper proportions, and the tranquillity of order will keep us on a steady course. Things invisible will grow visible to the eyes of. the spirit, and we shall have the thrill of knowing that we are not asleep amid the wonders that are about us. If we need added assuran, ce, we have only to look at those who have succeeded in the one great enterprise upon which we all are em-barked. From the example of the saints, all of whom have both practised this life-giving habit of meditation and exhorted others to do so, we draw the inevitable conclusion that it is a sure, simple, direct means of acqu~iring sanctity here and everlasting glory here-after. The great theologian Suarez declares it to be morally neces-sary for all who wish to rise above mere mediocrity. St. Teresa declares it impossible for anyone to practise meditation and at the same time continue to lead a tepid and sinful life. The two are mutually exclusive. Upon this matter the Holy Spirit Himself has spoken: "Think of thy last end and thou shalt never sin." And by the voice of the prophet He laas sago: 'With desolation is the whole world laid deso-late, because there is no man who considereth in his heart." it is a relief to turn for a moment from our own inconsistencies to the thought of the saints, to expose ourselves to the radiance of their uniform consistency. Even that well-known apostle of modern unbelief in Germany, Friedrich Nietzsche, who made no effort to conceal his hatred of the saints and did not hesitate to ridicule them, paid them an undeniable tribute. Obviously,' the loving humility of their surrender to God conflicted sharply with his theory of the superman. Nevertheless, he praised them "because they lived logi-cally according to their views," and he added that, compared with the saints,~''the ordinary average Christian cuts a sorry figure; he acts like a man who cannot count up to three." 82 March, 1954 ARE YOU A JELLYFISH? The saints not only realized their belief; they summed it up in effective maxims. For Augustine, "all that is not eternal is nothing": Stanislaus was born "for greater things": and Aloysius ruthlessly applied the question, "of what value is this for eternity?" And they lived ac,cording to these maxims. They were not jellyfish. To carry out the uncompromising program of the saints requires not 0nly logic but a spirit of self-denial, rt means mortification, penance, suffering. But here again we meet an inconsistency. Christ has left no doubt as to His teaching concerning our daily crosses and what to make of them. He laid down this lesson by both word and example; yet all too often the average Christian, and religious too, spontaneously turns away from the daily cross and abhors it as if it were an evil. We not only avoid suffering, but we tend to eliminate .every inconvenience. The way of the cross is not our chosen path, even though it leads to heaven. Theoretically we know that for those who love God all things work together unto good (cf. Romans 8:28), but do we live up to this knowledge? In practice--let us hu~mbly admit it--we too often act as if we could serve God well only as long as we can live in sufficient comfort and ease, as long as we are healthy and we/l, as long as we have success in our daily work and in our plans. How we dread the very thought ~f discomfort and material loss, of illness and disease, of ill success and failure! We seem to look upon such circumstances and conditions as so many hindrances and obstacles on the road to heaven: we imagine we can-not serve God so well any more; and our spirit of equanimity, of "holy indifference," and of conformity with the will of God is gone. Is not this jellyfish-like inconsistency? This is manifest especially when we find ourselves face to face with the necessity of makingade-cision in the choice of "creatures." Contrary to our'~better theoretical understanding ahd conviction, we catch ourselves ever ~o often se-lecting not what is lastingly useful to us, but what we think is more pleasant. We really ask ourselves not "what will help me most to serve God and to give Him pleasure?" .but "what will give me the least trouble?" Perhaps the climax of our inconsistency is r~ached in regard to Christ's law of charity. Again He has taught us by word and ex-ample. We must be kind to everyone. We must love everyone as we love ourselves. He has pointed out even the measure of our love. He has indicated also even the measure of our acts of kindness, "as long as you did it to one of these my least brethren, you did it to 83 BRUNO M. HAGSPlEL Reoieto for Religious" me" (Matthew 25:40). Our Lord accepts every kindness to a ~eilow human being as though it were done to Himself; but He rega.r~l.s also -every unkindness as having been done to Himself. Must qce not tremble with apprehension when we remember all the uncharitable judgments, the petty bickerings, the pointed remarks that we l~vel at those around us? If we eliminate the grosser injuries of slander and calumny, what shall we say of the endless gossiping, the influendo, the taunting tone, the disparaging glance? Can we justify these things and make them consistent with God's law of love and God's own eternal love? What answer shall those who call themselves followhrs of Christ offer in explanation of unkindness, of hardness against those who have sinned, to the pitying Christ who with a divine hatred for sin had only mercy to show to the sinner? In our littlenes~ and our bitterness~, if we would find the r~medy, we need but look at Our Lord in one of tb'e most moving scenes of His earthly life, when the adulterous woman trembles at His feet while the Pharisees drop their accusing stones and slink away. Those who have consecrated themselves to Christ by the triple bond of poverty, chastity, and obedience, have chosen the three mos( potent safeguards against the fundamental weaknesses tin, at afflict our human nature. Here too the question is of supreme necessity: are we being consistent? Much too fr.equently we see that those who by the vow of poverty have voluntarily renounced all earthly pos-sessions will none the less frequently adhere to trivial things, be it a room or cell, a habit, even a dustcloth, knickknacks, trifles of every description. Even this leaves untouched the further question of in-ner poverty, the~stripping of the sp!rit that renders it unattached to all that is not needful, unattached even to itself. As for the vow of chastity, the purpose of which is to foster that undividedness by which the soul is wedded to God as to its Spouse, there are numerous ways in which inconsistency can show itself. Fidelity demands not only the observance of celibacy but also the exclusion of all things that unnecessarily endanger purity. Never-theless, much halfheartedness is evident in this respect among reli-gious. Many give way to undue attachments, indulge in the read-ing of dangerous literature, and by careless behavior Show the incon-sistency of believing one thing and doing another. The vow of obedience, this giving up, out of love for the obe-dient Christ, the most precious thing that we have, our own will, 84 March, 1954 YOU A JELLYFISH? puts consistency strongly to the test. The surrender to a God-given superior brings with it many interactions of rights and duties that give occasion for many a difficulty. How frequently self-will in affairs, both major and trivial, comes to the surface! When assign-ments are given we often see resistance, tears as of babies, excuses, an unwillingness to accept uncongenial work, pretenses of having no time for certain errands, various subterfuges. Superiors themselves do not always escape the danger of incon-sistency. Parallel to the'it rights to obedience they have their corre-sponding duties. A superior must be all things to all in the com-munity. Even here we frequently see partiality, an unwarranted establishing of precedents, an insistence on the "holy rule" as an end in itself, to the injury of some person concerned. All these things imply a disparity between that which the lips have professed and the behavior denies. Expediency takes the place of dedication and self-will usurps the primacy of self-sacrifice. We can easily im.agine Our Lord speaking to us as He spoke to the multitudes concerning John. To them He said: "What went you out into the desert to see? A reed shaken with the wind?" We can envision Him with His eyes upon us as we look through the ranks of those who have succeeded in this business of Christian living, and we ourselves can fashion the question: what did you come here to see? a jellyfish? a backboneless, glutenous substance? a semisolid hydrozoan? ' We may be sure that when Christ commanded His apostles to cast the net into the sea and the net nearly broke from the weight of the miraculous catch, there was but little room for a jellyfish. We may be equally certain that this helpless little creature was not the one chosen to be given as food to the hungering ap~ostles when the Master awaited them on the shore after His Resurrection. Happily we have still God's gift of time. We can, in a single moment of logical thinking and courageous willing, begin to make ourselves that which we desire to be. Unless we wish it, God be praised, we need not be jellyfish. MARIAN YEAR MEDAL PROJECT To encourage the wearing of the Miraculous Med~ during the Marian Year, the Daughters of Charity, of Milwaukee, are sendxng pledge cards with medals at-tached to all who request them. The cards contain a pledge to wear the~medal through the Marian Year. For the cards and medals write to: Daughters of Charity, 809 West Greenfield Avenue, Milwaukee 4, Wisconsin. 85 NEWS AND VIEWS NEWS AND VIEWS (Continued from Page 63) tion plan. Three thousand schools and organizations utilized the plan to have three hundred thousand homes consecrated to the Sa-cred Heart. As was the case with the picture of the Sacred Heart, framed glass-covered prints of the Immaculate Heart are now avail-able at 25 cents each. The companion pictures are obtainable in lots of thirty-six from the Nu-Dell Plastics Corporation, 2250 North Pulaski Road, Chicago 39, Illinois. Saturday lns?iCu,~e for Religious From Regis College, Denver, Colorado, comes news of an insti-tute for sisters held on four Saturdays during Advent and again on four Saturdays during Lent. Regis College has been conducting this institute for the past two years. The program found most suitable has been the following: 1:30 p.m., conference; 2:10 p.m., refresh-ments and social half-hour; 2:40 p.m., conference; 3:20 p.m., Benediction. Opportunity for confession is also provided., A preliminary questionnaire showed that the sisters preferred religious to academic topics. Some of the topics treated have been these: Appreciating the Mass; Mental Hygiene; Mystical Theology for Nuns; The Spiritual Life: The Psychology and Practical Diffi-culties of Prayer; Shakespeare and Catholicism; The Supernatural Life; Suffering; The Sisters in the Modern World; The Passion of Christ. The total attendance for the series in the first year was 1150 sisters. Unanimous requests for the continuance of the institutes show that the sisters like them and find them helpful. Catholic Periodical Index The Catholic Periodical Index covering the period, June, 1952- May, 1953, is now available. This contains a cumulative Author and Subject index to a selected list of Catholic periodicals. One has to see a publication like this to get even a faint idea 0f the pains-taking scholarship required in its composition. It is invaluable for libraries and writers. All communications regarding subscriptions, editorial policy, etc., should be addressed to: The Editor, Catholic Periodical Index, Catholic University of America. Room 301- Library, Washington 17, D.C. Catechism and Eucharistic Fast It is obvious that the new legislation on the Eucharistic fast re- (Continued on Page 102) 86 A Recent Con!:roversy on Obedience Richard W. Rousseau, S.J. ASMASH hit of the recent Paris stage for over a year was a play with an all-male cast: Hochw~ilder's Sur la terre cororoe au ciel (On Earth as It Is in Heaven). Though not a strictly historical play, it deals with the seventeenth- and eighteenth-century Jesuit missions in Paraguay. In these missions, or reductions as they were ca/led, the Jesuits had built up a set of independent Indian cities where the Indians were learning the arts and crafts of a settled agri-cultural life, safe from the predatory, slave-making raids of certain Spanish settlers. Whether or not such a venture was by its very nature temporary and destined not to last is a moot question. In any case, it all came to a sudden and somewhat bloody end in 1767 when, heeding the trumped up charges of the discontented plantation owners, Charles III, King of Spain, ordered the reductions closed, the Indians dis-persed, and the Jesuits exiled. The play deals with those most dramatic moments of crisis when the Envoy of the King arrives with tbe message of dissolution, his imprisonment by the outraged Jesuit provincial, the arrival of the secret Jesuit messenger with orders from Rome to obey, the brief military clash, and the accidental death of the provincial. A French Dominican, H.-M. Feret, has written a short book of partly literary, partly theological criticism of the play) His literary conclusion is that the central theme'of the play is not obedience but rather the politico-ecclesiastical problem of the legitimity of the theocratic system of reductions. With that conclusion we are not concerned. The book treats of necessity, however, of obedience in itself. This section of the book has given rise to an interesting little controvers~ that we intend to examine here to see whether we can thus shed any additional light on that highly delicate problem of the Christian conscience. Fr. Feret's opinion is summed up in the fol-lowing passages: "The Christian theological explanation of obedience is relatively simple. Whether one considers the authority of the legislator who lSur la terre cororoe au ciel: le vrai drame de Hochtoalder, Contestations (Paris: Ed. du Cerf, 1953). 87 RICHARD W. ROUSSEAU ' Review for Religious develops and imposes ia law or the superior who watches over its ob-servance and applies it to concrete situations, or whether one consid-ers on the other hand the obedience of the inferior, the submission of the person who is subject to the law. we find that b:th submission and obedience, commanding and authority, have as a common, fun-damental norm th~ common good of the society or group in which takes place this commanding Or authority, this submission or obedi-ence . "That in addition obedience also concerns the personal life of the subject who obeys, if only in making clear to him how he can and must serve the common good, is quite clear: but this is only a secondary consideration. A superior does not give orders merely to intervene in the personal life as such of his subordinates, but to point out to them, and bring them to work for, the needs of the common good. In the same way, one does not obey to submit oneself to a superior, but in order to serve, by means of his orders, the common good of which he has the care.''2 Soon afterwards, dn the Jesuit journal 12tudes) Fr. Henri Hol-stein, S.J., commented thus on Fr. Feret's book: "Religious obedience is a sharing, through the habitual exercise of a spirit of faith, of the very obedience which St. Paul discerned in Christ, who became 'obedient unto death: even to the death of the cross.' . . . "[This] sharing of the obedience of Christ within the Church constitutes what we may call the objective side of Christian and reli-gious obedience. We must now show the subjective side, its place of insertion within the supernatural organism. We think that obedience flows from the theological virtue of faith, that it is inspired by a spirit of faith. Religious obedience is not, as a matter of fact, a purely sociological phenomenon, a way of acting demanded by the good order of the community .or by the efficient organization of the apostolate. 'It is essentially an attitude commanded b~j :aith.'" At this point, A.-M. Henry, O.P., one of the editors of the Dominican review of :spirituality, La Vie Spirituelle, enters the scene. In a short article4 he examines thus Ft.Holstein's pages. "Fr. Holstein is right it seems to us, in underlining the mystical side of obedience, in'presenting it as a sharing in the obedience of 21bid., pp. 48-50. 3Sept., 19~3: "Le myst~re de l'ob~issance.'" See pp. 147, 150, 152. 4"Le 'myst~re de l'oblissance'," La Vie Spirituelle. Nov., 1953. See p. 415. 88 March, 1954 CONTROVERSY ON OBEDIENCE Christ. It is. as a matter of fact, essentially that. Nevertheless, the doctrine he presents seems to us to be incomplete. We think, fur-thermore, that this criticism, in the best sense of the term, is not due simply to a question of emphasis or of a school of spirituality. We admire the obedience of the 'true sons' of the Society . But this does not prevent us from regretting the absence of two important points in the doctrine proposed by the worthy ,lesuit journal." Fr. Henry then develops two points: first, that obedience is not faith: and secondly, that obedience is not given immediately to God. A previous article of his in the Suplol~ment de La Vie Spirituelles had presented his own positive ideas on religious obedience. For his com-plete exposition of these two points both articles must be consulted. Explaining what he means when he says that obedience is not given irfimediately to God, Fr. Henry points to the fact that all gov-erning authority, civil as well as ecclesiastical, comes from God. The Church, he says, is not distinguished from other societies solely by the fact that it has hierarchical authority, but rather by its origin, its end, and its infallible teaching magisterium. Obedience' to govern-mental authority in the Church is not directed by norms that are entirely different from the norms that direct obedience to civil au-thority. All obedience is a free dependence, otherwise it is slavery. What then are the norms of this dependence? Here Fr. Henry admits the norm of Fr. Feret, but only in this context. He says that there are two necessary conditions for obedience to an order: first, that the order is not contrary to the divine positive or natural law, and sec-ondly, that it does not go b~yond the needs of the common good, which in all societies defines the power or jurisdiction of the superior. There are times when these conditions are not fulfilled, and then obedience must be refused. Here are some examples: the order of a local superior is directly contrary to that of a major superior; an or-der is given in a domain outside the power of the superior, e.g., if a Franciscan superior should order a Franciscan. to live his own spir-itual life according to the spirituality of the Societ'~ of 3esus: the weight of some orders, .their complexity and infinite detail make them tyrannical; or an order is against the natural or divine positive law. When therefore Fr. Holstein says "obedience consecrates to God not only a man's work, but the very principles of his'activities, his intellect and will," Fr. Henry answers that this can very well be 5$ept. 15, 1953, pp. 249-82: "Ob~issance commune et ob~issance rdigieuse." 89 RICHARD W. ROUSSEAU ¯ Ret~ieto for Religious understood as the complete gift of ourselves to God, which naturally includes our minds and wills (as in the Contemplation for Obtain-ing Di+ine Love of the Spiritual Exercises of St. Ignatius), but that this does not mean that we thereby somehow destroy the right and normal use of those faculties. He believes that the phrase as such, in the context of the article and lacking adequate distinctions, may lead to an understanding of obedience as a substitute for the natural and spontaneous working of the mind and will. For it can and does hap-pen that now and then men and women in religious orders thus mis-understand obedience, and see their minds and wills as mere instru-ments in the hands of the superior. Obedience is not' faith. This was Fr. Henry's first point. The Church herself, he says, is a supernatural society. To be a member of it requires supernatural admission. This supernatural society, be-sides her work of sanctifying through the sacraments, has a double function. The first 'is her teaching function. When she teaches for-mally,' she is infallible with the infallibility of God and .demands submission of the human intellect. The second is her governmental function or function of jurisdiction. Since she is a supernatural so-ciety, it follows that we could not recognize this authoritative func-tion of hers as legitimate, and therefore as representing God for us, without ultimately an act of faith. All this is, as Fr. Holstein rightly says, an imitation of the fa~ith and obedience of Christ. The object of the act of faith with regard to the governmental function of the Church is the office or the principle, that is, that the legitimate supe-rior represents God in the supernatural society which God has estab-lished. But--and this is extremely important, because it is where the expressions of certain writers can lead astray--the orders of a superior are not in themselves objects of faith, that is, they cannot command the assent of the intellect that is given only to the infalli-bility of God. When Fr. Holstein says that the submission which a religious grants to his superior is not given to a man but to the heavenly Father, whom he recognizes in the .superior--that is true, as long as one clearly distinguiShes the superior from God and the order of the superior from his office. The superior is essentially an intermediary and his orders are not infallible. Religious obedience is not based on the fact that the orders of the superior, since he repre-sents God, are infallible, but rather on the fact that since the superior has duly legitimate @uthority and is exercising it within the limits of that authority, his orders, even though objectively erroneous, are God's will for the subject and must be obeyed. 9O March, 1954 CONTROVERSY ON OBEDIENCE And so we come to the question of obedience of judgment, that Gordian knot Of religious obedience. Fr. Feret judges it rather se-verely. "Certain writers on obedience," he says, "mainly concerned with efficiency, whether ascetical or collective, have a tendency to preach a perfection of obedience that consists not only in a crushing of all self-will, which, putting aside all question of aboulia, is ac-ceptable enough, but even more, in a giving up of all personal opin-ign, or at least any opinion differing from that expressed in the su-perior's order. Now this, at le~ast if we judge by the moral the-ology of St. Thomas, runs the risk of an over-extension of obedi-ence that no good moralist could approve." Fr. Holstein does not treat explicitly of obedience of judgment, although the tone of his article supposes,it. And Fr. Henry treats it only incompletely. Fortunately, however, a pertinent article ap-peared recently in the theological review of the Diocese of Malines.~ The author, Fr. J. Brabants., a diocesan priest serving as a chaplain to nuns, had encount'ered so many theoretical difficulties concerning obedience of judgment .that he had decided to study the question more deeply. The results of his work are contained in the article, which has some penetrating observations and explanations. He treats with special clarity the case in which the subject, though willing to obey in act, finds that evidence to the contrary, forces him to recog-nize the objective unworthiness of an order. In such a case of physical impossibility of agreement by the intellect, must .we call the obedience of the subject mere obedience of execution or of the will? Would it then necessarily be excluded from the category of obedience of judgment, and therefore also from perfect obedience? This is the conclusion we must perforce come to if we demand actual conform-ity of the subject's mind with that of the superior as the essence of obedience of judgment. But is this what St. Ignatius himself taught? Fr. Brabants thus sums up St. Ignatius' formal teaching on the subject in his Letter On Obedience--teaching which must be carefully distinguished from those parts of the letter where St. Ignatius is merely being exhorta-tory or speaking" of practical means to acquire this perfection of obedience: "The complete and perfect offering of oneself is realized in the third degree of obedience by the submission of one's judgment to that of the superior in those cases in which the mind does not find itself bound bg the force of the truth . The really obedient man 6"Remarques sur l'ob~issance de jugement suivant saint Ignace," Collectanea Mech-liniensiao Nov., 1953, pp. 652-70. See especially p. 653. 91 RICHARD W. ROUSSEAU ought to bow to his superior s wishes. He approves the order re-ceived insofar at least as the will can bbnd the mind to this ap-prot~ al.'" Here St. Ignatius is teaching, first, that perfect obedience and obedience of judgment are identical; secondly, that sometimes the will, even though desiring to do so, cannot bring the intellect of the subject to agree with the superior's because the subject's intellect can in no way refuse solid, contrary arguments; thirdly, that obedience which of necessity cannot go beyond execution and will is rightly considered obedience of judgment; and fourthly, that this obedience of judgment is also perfect obedience. Obviously, however, if we give to the orders of superiors, be-cause of certain incomplete expressions concerning faith in obedience, a nature of quasi-infallibility, then actual conformity, at least by some very mysterious sort of faith, becomes essential to obedience of judgment and perfect obedience. But if, as has been explained, the motive of obedience is not the infallibility of the superior's order but his God-given function bf governmental authority, then actual in-tellectual conformity becomes accidental. We can define obedience of ju'dgment, therefore, as an inclination of the will to be so perfectly united with the will of the superior that it does all it can to bring the intellect to be in actual accord with the mind of the superior in a specific order unless reasons to the con-trary make this particular agreement impossible. We have thus examined all the authors and their articles. Re-garding the opinion of Fr. Feret, we agree with Fr. Holstein that it is inadequate. Rightfully, however, Fr. Henry points out that cer-tain aspects of Fr. Holstein's exposition need clarification, but be himself does not treat t,he question of obedience of judgment. On this last point, Fr. Brabants' article seems to us to present an illum-inating and interesting solution. We have taken the mystical notion of obedience.from Fr: Holstein, the thorough"analysis of the object and nature of obedience from Fr. Henry, and finally, from Ft. Bra-bants, the complementary considerations on the nature of obedience of judgment. And having made all the necessary distinctions and reservations, we can see in the sacrifices obedience occasions, in the graces it demands, in the faith it builds upon, in the trust in divine providence it requires, and in the identification it makes with the mystical obedience of Christ to his Father, how necessary and how noble a thing is religious obedience. 92 Benediction Brother Peter Goodman, C.S.C. IT IS INTERESTING to note during this Marian year that it was a devotion to Our Lady that was one of the forerunners of our present-day Benedidtion. It became the custom in the twelfth and thirteenth centuries for the faithful to gather together at the end of the day to sing hymns and canticles in honor of Mary. As this took place usually before her shrine in the local church, gradually another custom, that of exposing the Sacred Host for adoration (a carry over perhaps from the elevation at Mass), was added to give greater solemnity to the occasion. The use .Of a monstrance for holding the Host probably developed.from the need for such a vessel in which to carry the Host during the processions subsequent to the establishment of Corpus Christi. It has been suggested, too, that the monstrance might have originated from the practice of putting relics in glass reliquaries for veneration. As a fitting close for the service the Sacred Host was raised in blessing over the gathering. In .one of Cardinal Newman's lectures he describes the character and meaning of this rite in glowing terms, particularly the blessing. "It is our Lord's solemn benediction of His people, as when He lifted up His hands over the children, or when He blessed His chosen ones when He ascended up from Mount Olivet. As sons might come before a parent before going to bed at night, so once or twice a week the great Catholic family comes before the Eternal Father, after the bustle or the toil of the day: and He smiles upon them, and sheds upon them the light of His countenance. It is a full accomplish-ment of what the priest invoked upon the Israelites: 'The Lord bless thee and keep thee; the Lord show His face to thee, and have mercy on thee: the Lord turn His countenance to thee, and give thee peace.' " Upon reflection we might wonder why our vision of His counte-nance is not appreciably clearer, our peace not more firm and deep after we have received this blessing numberless times. Is it not be-cause we have failed to understand what is being done to "us, and failed to make full use of the power placed at our disposal? A,short paragraph in the encyclical Mediator Dei points the way 93 o . PETER GOODMAN Review for Religious to a keener appreciation of the rite of Benediction. In speaking of the blessing at the conclusion of the ceremony, our Holy Father says, i'. it is an excellent and fruitful thing that the priest, holding the Bread of Angels aloft before the bowed heads of the Christian multitude, and turning it about duly in the form of a cross, should pray the Heavenly Father kindly to turn His eyes to His Son crucified for love of us. and because of Him and through Him, Who willed to be our Redeemer and our Brother, should command supernatural gifts to flow forth to those who have been redeemed by the immaculate Blood of the Lamb." This eminently Christo-centric manner of approach is prob-ably not our usual method of praying at Benediction. We might be more inclined to bow low and feel, in imagination, the soft touch of Christ's pierced hands upon our heads and hear Him whisper, "See how much I have loved you." It requires faith, of course, to do this; faith in the Eucharistic Presence. But there are degrees in faith as there are degrees in shadow. Worldly things seen with our bodily eyes partake of the aspect of shadows'--"a, shadow's shadow, he, the Spokesman, tells us, a world of shadow!" (Ecclesiastes 12:8.) Things of the spirit, viewed with the eyes of faith, become clearer as faith deepens. To concentrate on the blessing itself, regarding it as a sort of mystical laying on of Christ's hands, does not seem to give suffi-ciently free rein to our habit of faith. Faith seeks not so much the blessing, as Him who bestows the blessing. It wants to encompass in an intuitive fashion this being who is not only human but divine. The Word was made visible to draw us upward to the love of things invisible. Christ tells us, "See, I hold you engraven on My hands and in My heart," but we are to pass through those wounds to knowledge of His Father and of the Holy Spirit. A lively faith is also acutely aware of Christ's role as Redeemer. The sacred humanity was ,broken by suffering that our human natures might be made whole by sharing in the very lif4 of the Trinity. To faith's clear vision, Christ is ever the "Lamb standing upright, yet slain" (Apoc. 5:6), the eternal Mediator between God and man. Our Lord has frequently urged us to pray in His name, to avail ourselves of His divine intercessory power. This we shall do if we pattern our sentiments at Benediction on the recommendation offered by His Holiness, Plus XII. Whet; the Sacred Host is raised above our heads in the salvific gesture of the cross, our first thought 94 March, 1954 BOOK REVIEWS will then be to beg thee Father to look upon His incarnated Son, formed by the operation of the Holy Spirit from the pure flesh of Mary. We shall remind Him to gaze upon the scars of the cruci-fixion sustained for love of us, the wounds in Christ's hands, feet, and heart. They are our means of violence with which we may rock heaven and bear away the Father's blessing. In virtue of these wounds, and of the love borne the Son by His Fa.ther, we can then with great confidence ask the Father to bless us and all the world. LISTEN, SISTER SUPERIOR. By John E. Moffaff, S.J. Pp. 208. McMul-len Books, Inc., New York: 1953. $2.75. Although one might strongly disagree with some points made by the author, yet the general impression created by Listen, Sister Supe-rior is that it is a thesaurus of practical advice, compiled by an ex-perienced director of sisters from his many years spent in giving re-treats to sisters throughout the country. Father Moffatt's creden-tials need hardly be given here because his many previous works have merited for him an enthusiastic throng of readers. As usual, the author's style is warm and engaging; his thought, uplifting and practical. As the title indicates, these spiritual chats are directed to superior's, but they are just as applicable and worth while to subjects. Often a sister in the ranks has suddenly lifted her eyes to find the hand of Divine Providence suture, oning her to lead others on the path of perfe.ction~ For many humble ones there is neither thought nor premonition that such an event could happen to them, and a wave of almost frantic helplessness overcomes them as they face their new obligations and realize their unworthiness and lack of preparation. Such persons will find this work a manual of arms in helping them to know clearly their new obligations: and the ideals presented would .soon enable the most timid to go forward with confidence, realizing with St. Paul that all things work unto good for those who love God. For the experienced sister superior each little chat might well provide matter for an examination of conscience and an inspiration in following her ideals. For the sister in the ranks this work will 95 BOOK REVIEWS ¯ Reoieto for Religious engender a greater understanding of the problems of her superior and will enable her to understand many decisions heretofore perplexing and seemingly harsh. For all, Listen, Sister Superior will pr.ovide an inspiring and refreshing review of the fundamental principles in-volved in silence, common life, poverty, rule of life, humility, jus-tice, and especially obedience.--EDWARD A. LARKIN, S.J. OBEDIENCE. Edited by A. PI~, O.P. Pp. viii ~ 289. The Newman Press, Westmins÷er, Maryland, 19S3. $3.7S. This volume contains the English version of a collection of re-ports presented by priests and sisters of various religious institutes at the 1950 conference of La Vie Spirituelle on the topic, "Obedi-ence and the Modern Nun." Although the book is primarily in-tended for religious women, more than half of the contents would be useful for all religious: and the entire book would seem to be indispensable for priests charged with the spiritual direction of re-ligious women. The loose unity characteristic of collections of this kind is offset in the present instance by an attitude and a theme which seem to have prey,ailed in most of the authors' approaches to their facet of the subject. The attitude is one of candor and honesty in facing the problem of evaluating and ordering the personalist and democratic tendencies which are certainly, if only indirectly, influencing con-temporary religious life. The theme is religious obedience as a vir-tue which involves a maximum of intelligent activity. The impact created by this contemporaneity of treatment is that of freshness rather than novelty. Suggestions and conclusions arise from a merger of the present historical condition with the vital tra-dition of Saints Basil, Benedict, Dominic, Francis, Ignatius, Thomas Aquinas, Teresa of ,Avila, John of the Cross, and Th~r~se of Lisieux. The tinique value of the book lies in this attt!mpt.to as-similate within the tradition of the Church whatever is good in modern psychology and the social drive toward personalism. Because of the variety of topics, a brief review can hardly give an accurate description of the contents of the book. Yet the flavor might at least be sampled by reading some short statements made by Henri Bissonier in histreatment of "Initiative and Obedience in Re-ligious Life." "Initiative is in full play when a subject can, and in some ways is obliged' to, give plain proof of his originality, free 4hoice and creativeness in the permissions he seeks. Obedience is in full play because the subject acts only when the permission sought 96 March, 1954 BOOK ANNOUNCEMENTS comes back to him as a permission granted with the validity of a command" (p. 237). "In brief, let initiative be not only tolerated by superiors but conceded, allowed, encouraged and almost, imposed. so long as a subject needs to be drawn out of that dangerous inertia which merely counterfeits obedience" (p. 238). The whole tendency of this book is to arouse a new appreciation and enthusiasm for obedience.-~ROBERT D. CROZIER, S.J. ~ BOOK NOTICES To GOVERN Is TO LOVE, by F. X, Ronsin, S.J., translated from the French by Sister Eugenia Logan, S.P., is addressed to superiors of religious women. Translations have appeared in Italian and Spanish, and others are being prepared in Polish, Dutch, and Por-tuguese. This book is a r~sum4 of a much larger work published by the ~uthor in 1947 under the title Pour Mfeux Gouoerner, which has not as yet been translated into English. It is divided into four parts: I, To Know Subjects; II, To Understand Subjects; III, To Form Subjects; IV, To Love Subjects. Although it is not easy reading, perhaps because it is a condensation, still superiors will find it well worth while to make a study of the points discussed and to ponder on them, for their benefit as well as for that of the members of the community. (New York: Society of Saint Paul, 1953. Pp. 288. $3.00.) ~ To write profoundly, correctly, simply, a~d clearly on any aspect of the Catholic teaching on grace is a genuine achievement. John V. Matthews, S.J., once did this on the subject of actual grace. More recently be has done the same thing as regards sanctifying grace. THE LIFE THAT IS GRACE gives in simple, readable chapters the profound truths pertaining to the doctrine of sanctifying grace, and presents these truths in a practical, inspirational manner. (West-minster, Md.: The Newman Press. 1953. Pp. vii q- 196. $2.50.) BOOK ANNOUNCEMENTS [For the most part. these notices are purely descriptive, based on a cursory exam-ination of the books listed.] BRUCE PUBLISHING CO., 400 N. Broadway, Milwaukee 1, Wis. A Life of Mar~t, Co-Redemptrix. By Peter A. Resch, S.M. "This little work tries to set forth the life of the Blessed Mother 97 BOOK ANNOUNCEMENTS Review [or Religious simply and positively, amplifying the gospel story only by the in-~ terpretations which the Church seems to favor in her liturgy, in her papal pronouncements, and in her recognized commentators." Pp. 96. $1.00. CATHOLIC LITERATURE DISTRIBUTORS, 660 N. Dearborn St., Chicago 10, I11. The Wife Desired. By Leo J. Kinsella. As the title indicates, this book gives the qualities that are desired in a good wife. Ac-cording to the various chapters, the wife desired is an inspiration to her husband, has personality, is patient, is a physical being, has a sense of humor, is a companion to her husband, and is religious. This is the first book to be published by the Catholic Literature Distributors. Pp. 168. $2.50. (Paper edition, 70 cents.) THE DAUGHTERS OF ST. PAUL, Old Lake Shore Road, Derby,N.Y. Louis Martin: An Ideal Father. By Louis and Marjorie Wust. In this book the authors have given us "the first life in English of a saintly father of a sainted daughter." This life of the father of the Little Flower of Jesus "is presented in a pleasant and entertaining style." Pp. 375. $3.00. (Paper edition, $1.50.) EXPOSITION PRESS, 386 Fourth Ave., New York 16, N. Y. Living for God. By Rev. Manuel Milagro, C.M.F. "The book is designed for those who have a fair knowledge of the doc- .trine and the teachings of faith, hope, and charity; who have expe.ri-enced the bitterness of the struggle required to lead a virtuous life; but yet, who find their way more or less clouded by a feeling of anxiety." Pp. 116. $2.50. FIDES PUBLISHERS, 21 W. Superior St., Chicago 10, Ill. Wisdom Shall Enter. By Leo J. Trese. A book of modern apologetics presented in readable style. Contains an introduction, sixteen chapters, and two appendices., The chapters deal with standard apologetic themes: existence of God; man's immortality and freedom; need of religion; credentials of Christ and His Church; and so forth. The appendices treat briefly of the nature of God, and of the dictum that outside the Catholic Church there is no salvation. Pp. 144. $2.75. The Apostolic Itch. By Vincent J. Giese. "A group of reflec-tions from the lay point of view, on the lay apostolate, particularly the directions it should take in the years ahead." The author is edi-torial director of Fides Publishers, which is dedicated to serying the 98 March, 19~4 BOOK ANNOUNCEMENTS lay apostolate. Pp. 126. $2.75. The Kingdom Is Yours. By P. Forestier, S.M. An "unpre-tentious commentary of the Gospel," as the author says in his Preface, in which "youth will be able to meet Christ, to hear His teachings directly, to gaze at leisure upon His sacred person, and to learn at first hand the virtues that make true and perfect Christians. Young men and women will realize that religion is not like other school subjects, such as science or literature, for instance. They will discover that religion enriches the whole personality--the mind, the heart, and the soul." Pp. xiii q- 189. $3.50. WILFRED FUNK, INC., 153 E. 24th St., New York 10, N;Y. Catholic Shrines in the United States and Canada. By Francis Beauchesne Thornton. "What.I have tried to do is to give the his-tory of noted places of popular pilgrimages: places where the attrac-tion of a saint, an atmosphere, or a devotion, has drawn men and women with the compelling magnetism Chartrek had for Henry Adams" (from the author's Preface). The book tells the story of one hundred and nineteen of these noted places and gives exact loca-tions, with maps and photographs. Beautifully printed and illus-trated. A distinctive contribution to the story of Catholicism in Canada and the United States. Its price, as prices range ~today, is very moderate. It should be in every Catholic home and institution. Pp. xii + 340. $4.75. GILL ~ SON, 50 Upper O'Connell St., Dublin, Ireland. Our Lady of the Smile. By Rev. St6phane doseph Piat, O.F.M. One of the memorable events in the life of the Little Flower is the apparition of Our Lady when she was a child. It was at this time that Our Lady smiled on Th6r~se. In this book Father Piat shows how the Little Flower later fostered the devotion to Our Lady of the Smile, and how this. devotion has spread since her death. Pp. x + 134. 5/6. We Catholics. By Robert Nash, S.d. This is a second volume of short essays on what might be called the everyday spirituality of Catholics. Besides the Introduction. there are twenty-six essays on practical topics and in the readable style that we have come naturally. to expect of Father Nash. Pp. viii ~- 136. 5/. Plus X. By Fr. Hieronymo Dal-Gal. ~Translated and adapted from the Italian by Thomas F. Murray, M.A. An authentic bi- 9grapby based on ot~cial records. For the sake of readability this English adaptation omits the notes and abbreviates some of the 99 BOOK ANNOUNCEMENT~ Reuieu~ for Religious material contained in the original Italian. Good for both private and public reading. Pp. xv ÷ 246. 15/. THE GRAIL, St. Meinrad, Indiana. Mission [or Margaret. By Mary Fabyan Windeatt. This is a life of St. Margaret Mary, with special reference to the devotion to the Sacred Heart and the practice of Communion on the First Fri-day, told in story form. Pp. 230. $3.00. B. HERDER BOOK CO., 15 South Broadway, St. Louis 2, Mo. The Philosophy of Being. By Rt. Rev. Louis De Raeymaeker. Translated by Rev. Edmund H. Ziegelmeyer, S.J. A synthesis of metaphysics in which "the author follows the lines of thought of St. Thomas Aquinas, and makes convincing application of the doc-trines of the analogy of being and the real distinction between es-sence and existence in all contingent beings." Not a textbook: but suggestions for using' it as a textbook are furnished by the trans-lator. Pp. xii -k 360. $4.95. HOLY SHROUD GUILD, Esopus, N. Y. Self-Portrait of Christ. By Edward A. Wuenschel. C.SS.R. The author is a recognized authority on the Holy Shroud of Turin. In this book' he presents the arguments for and against the authenticity of the Shroud and concludes that it is authentic. Good photographs of the Shroud are included, as well as an excellent and detailed bibliography. Pp. 128. $1.00 (paper). P. J. KENEDY ~ SONS, 12 Barclay St., New York 8. N.Y. A Doctor at Calt~ar~t. By Pierre Barbet, M.D. Translated from the French by the Earl of Wicklow. In this book Dr. Barber, an eminent French surgeon, gathers together his many writings and lectures on the physical sufferings of Christ. His interest in this sub-ject began when be saw photographs 6f the Holy Shroud. His work is based on a careful study of the impressions on the Shroud, as well as of archaeology, history, scriptural exegesis, and so forth. Pp. 178, plus 12 pages of photographs. $3.00. The Epistles in Focus. By B. Lawler, S.J. Contains a'n explan-atory foreword and sixteen chapters. The first two chapters are in-troductory. "All the remaining chapters," says the author, "are devoted to one or two Epistles in turn. Each c,hapter contains (i) useful information, followed by (ii) a brief commentary. (i) The information is partly certain, partly conjectural: you need not take it all as 'gospel-truth,,' . . . (ii) The commen'tary makes no preten- 100 March, 1954 BOOK ANNOUNCEMENTS sions either to completeness or to havir;g a balanced selection of learned opinions. It is merely what I regard as necessary or useful for the ordinary reader." The book concludes with useful schematic summaries of the Acts of the Apostles and the Epistles. Pp. 165. $3.00. NEWMAN PRESS, Westminster, Maryland. Faith and Prayer. By Vincent McNabb, O.P. A reprint of works formerly published by Father McNabb. Pp. ix-I- 215. $3.50. The Fulness of Sacrilice. By A. M. Crofts, O.P. A study of the Eucharist intended to "help the reader to appreciate the Sacrament and Sacrifice of the Eucharist, not.merely as a truth isolated within itself, but as the culmination of God's vast and eternal design of Re-demption, gradually unfolded down the ages of preparation, and, once fulfilled, for ever perpetuating the fulness of sacrifice in the re-deeming mystery of the Messiah."' Pp. 296. $3.00. The Trinity in Our Spiritual Life. By Dom Columba Marmion, O.S.B. The Abbot Marmion once composed a beautiful Consecra-tion to the Blessed Trinity. This book contains the Act of Conse-cration, and an explanation of each part of the Act by means of apt selections from other published works of Dora Marmion. Pp. 284. $3.50. The Scale of Perfection. By Walter Hilton. A noted English classic on perfection translated into modern English, with an intro-duction and notes by Dom Gerard Sitwell, O.S.B. The fifth volume to be published in the new Orchard Series. A book which is indis-pensable for the student of Christian asceticism and mysticism and which makes charming and unctious spiritual reading. Pp. xx-~ 316. $3.50. RADIO REPLIES PRESS, 5'00 Robert St., St. Paul 1, Minn. That Catholic Church. By Rev. Dr. Leslie Rumble, M.S.C. Edited in collaboration with the Rev. Charles Carty. A sequel and companion book to the three volumes of radio replies published pre-viously by Frs. Rumble and Carry. This volume contains 1650 replies to questions, also a detailed index. Pp. x ÷ 453.$3.50. (Paper edition, $2.50.) TEMPLEGATE, 719 E. Adams St., Springfield, Ill. Christopher's Talks to Catholic Teachers. By'David L. Green-stock. Advice to Catholic teachers covering their own preparation, religious teaching methods, the manner of dealing with various age 101 NEWS AND VIEWS Reoiew /:or Religious groups, also of dealing with the abnormal child, vocational counsel-ing, and so forth. Pp. xi + 228. $3.75. JOSEPH F. WAGNER, INC., 53 Park Place, New York 7, N.Y. Kegs to the Third Floor. By Philip E. Dion, C.M. A very practical and readabl~ .treatise on how to live the religious life well especially by imitating Christ in His obedience, His love of the poor, His love of the cross, and His love of enemies. Pp. 188. $3.25. Nr-WS AND VII:WS (Continued from Page 86) quires some changes in our catechisms. Of special interest, there-fore. is the communication of the Sacred Congregation of the Coun-cil published in Acta Apostolicae Sedis, December 16, 1953, pp. 809-810. According to this communication, the Sacred Con-gregation of the Holy Office, with the approval of the Holy Father, has ordered certain changes in nn. 335, 339, and 340, of the Catechism of Blessed Pius X. The following is an accurate sense-translation of the new version of these numbers: 335. What is required to make a good Communion? Ans. To make a good Communion, three things are required: (1) to be in the state of grace: (2) to know and to bea~ in mind who is going to be received; (3) to be fasting from midnight. 339. In what does the Eucharistic fast consist? Ans. The Eucharistic fast consists in abstaining from food or drink of any kind, with the exception of plain water. 340. May one who is not fasting euer receiue Communion? Ans. One who is not fasting may receive Communion in danger of death; also in definite circumstances determined by the Church. 340-bis. What are these de£nite circumstances determined by the Church ? Ans. They are the following: , 1) The sick may receive Holy Communion, even after taking medicines or liquids; if, because of grave inconvenience recognized as such by the confessor, they are unable to observe a complete fast. 2) Those who receive Communion at a late hour or after a long journey or after fatiguing work may take some liquid nour-ishment up to an hour before going to Communion, if they experi-ence grave inconvenience recognized as such by the confessor in ob- 102 March, 1954 NEWS AND VIEWS serving a complete fast. 3) At evening Masses, those who have abstained from solid foods for three hours and from liquid for one hour may receive Communion, 340-ter. When permission is granted to take liquids, are alcoholic drinks included? Ans, When permission is granted to take liquids, alcoholic drinks are excluded. Summer Sessions Reverend James I. O'Connor, S.J., professor of canon law at West Baden College, will ~ive a course entitled "Canon Law con-cerning Religious," at Immaculate Heart College, Los Angeles, from June 28 to July 31, inclusive. This is a general course directed to all religious women, and it will be given during the regular summer session. There is adequate housing on th~ campus for out-of-town religious. For further information address: The Dean, Immaculate Heart College, Los Feliz and Western Avenue, Los Angeles 27, California. The Institute for Religious at College Misericordia. Dallas, Pennsylvania, (a three-year summer course of twelve days in canon law and ascetical theology for sisters) will be held this year August 20-31. This is the second year in the triennial course. The course in canon law is given by the Reverend :losepb F. Gallen, S.J., that in ascetical theology by the Reverend Daniel J. M. Callahan, S.J., both of Woodstock College. The registration is restricted to higher su-periors, their councilors and officials, mistresses of novices, and those in similar positions. Applications are to be addressed to the Rev. Jo-seph F. Gallen, S.J., Woodstock College, Woodstock, Maryland. Marquette University offers an Institute on Canon Law for Re-ligious, to be held on six week ends during the 1954 summer session. The Institute will be conducted by the Reverend Adam C. Ellis, S.J., a member of the editorial board of REVIEW FOR RELIGIOUS. Although primarily intended for superiors, masters and mistresses of novices, councilors, bursars, and others charged with some direction of reli-gious communities, the institute will be open to all religious. The meetings will be held on successive Friday afternoons at 3:30-5:15, and successive Saturday mornings at 9:00-11:00. The first ses-sions will be June 18-19. Father Ellis will also give one special con-ference on "The Mind of the Church in the Government of Reli-gious," discussing such problems as adaptation, studies, physical care 103 NEWS AND VIEWS Retffew ~or Religious of the community, sleep, diet, work, and the like. Another special feature will be a question box. Registration fee for all twelve sessions will be ten dollars; for individual sessions, one dollar. For a detailed list of topics to be treated at the various sessions, as well as for regis-tration and further information write to: The Director, Summer Session, Marquette Universi.ty, Milwaukee 3, Wisconsin. C, anonizaflons, 195 I The Clergy Monthly, edited by the Jesuit Fathers at St. Mary's Theological College, Kurseong, D.H. Ry., India, has published short biographical sketches of those who have been beatified or canonized during ~he reign of Pope Plus XII. With the gracious permission of the Editor of The Clergy Monthly, we have already reprinted the biographical sketches of those canonized or beatified from 1939 to the end of the Holy Year, 1950. (See RE.VIEW FOR RELIGIOUS, VIII [1949], 3-17; IX [1950], 330-31; X [1951], 225-38.) The following are brief sketches of those canonized during 1951: St. Emily de Vialar: born, 1797; died 1856; beatified, 1939; canonized, June 24, 1951. Foundress of the Sisters of St. Joseph "of the Apparition." By 1952 her institute had become an impor-tant missionary congregation, with 2,000 members in 125 houses. St. Mary Dominic Mazzarello: born, 1837; died, 1881; beati-fied, 1938; canonized, June 24, 1951. Cofoundress, with St. John Bosco, of, the Daughters of Mary Help of Christians. Don Bosco wanted a congregation that would do for girls what his own Sales-ians were doing for boys. By 1952 there were more than 14,000 Salesian Sisters in 58 countries. St. Anthony Gianelli: born, 1789 ; died, 1846 ; beatified, 1925 ; canonized, October 21, 1951. As a diocesan 15riest he distinguished himself in educational work and in the parish ministry. In 1838 he was appointed bishop of Bobbio. He founded an institute of sisters for teaching poor children and nursing the sick-~the Daughters of Mary dell' Orto. In 1952 this institute had 1,400 members in Europe, Latin America, and Asia. St. Francis-Xaoier Biancbi: born, 1743; died 1815; beatified, 1893; canonized, October 21, 1951. A Barnabite, professor of theology, great preacher, and director of souls. The peopl~ of Naples venerated him as the Philip Neri of their city. St. lgnatius of Laconi: born, 1701: died 1781; beatified, 1940; canonized, October 21, 1951. A Sicilian Capuchin lay brother/ He i 04' March, 1954 SECULAR INSTITUTES spent most of his long life begging food for the Capuchin monastery --an occupation that gave him many opportunities to do good for souls. The last three.salnts, the Holy Father observed on the occas;on of their canonization, differed much in their external life--a bishop, a theologian, and a lay brother--but all three were great apostles. All three were remarkable for overcoming natural family affections and self-love, for being constantly united with God in the midst of manifold occupations, and for dedicating themselves ardently to the salvation and sanctification of their neighbor. Francis N. Korth, S.J. An informal two-day gathering of a number of priests interested in secular institutes was held at the Morrison Hotel in Chicago, Feb-ruary 22 and 23. Various parts of the country were represented. The meeting developed out of a questionnaire sent to interested per-sons last December. The questionnaire mentioned the possibility of a meeting of priests who might already know something about sec-ular institutes or who might be desirous of learning something about this type of institute. Those who received the questionnaire were asked to contact other priests who might be interested. Father Joseph E. Haley, C.S.C., of Notre Dame University, was chiefly re-sponsible for getting the meeting together. A small but select group of priests gathered for the opening ses-sion at ten o'clock the morning of February 22. It became imme-diately apparent that these priests had come together for a very definite purpose and that they were wholeheartedly concerned with the topic under discussion. A short introductory paper followed by discussion was the planned outline for each session. The lively, lengthy discussions that characterized each meeting amply fulfilled all expectations. The first paper treated the topic: "The Role of Secular Institutes in the Church Today." It was presented by the Reverend Raymond E. Bernard, S.J., of the Institute of Social Order at St. Louis. A number of pertinent historical items, from the eighteenth century up FRANCIS N. KORTH Reoieu., [or Religious to the present time, were noted. It was pointed out that the blend-ing of firmness and flexibility in the Prooida Mater Ecclesia wisely allowed for the growth of the new institutes under the guidance of the Holy Spirit. ~ The afternoon session of the first day was devoted to a paper and discussion on the juridical requirements of secular institutes, the initial ~teps to be taken in forming a group that might develop into a secular institute, further steps, consolidation, and final ap-proval in a diocese. Subsequent papal approval is a further possi-bility. This matter was ably presented by the Reverend Andr~ Guay, O.M.I., Director of the Catholic Center at the University of Ottawa. Guides in formulating steps of development are the docu-ments that have emanated from the Holy See and the constitutions of approved secular institutes. The first definite general purpose of a secular institute is the sanctification of its members; any apostolate that follows is an outgrowth of that. There must also be a definite specified purpose, which might be quite general, such as the purpose to undertake the various types of work the bishop may suggest, provided there is no one else to do that work. At the beginning de facto approval by the local ordinary should be obtained, and then the group will function as best it can. Great care is to be exercised in admitting applicants, since there is question of a very special vocation for life, a vocation that makes peculiar de-mands upon the individual because of the complete dedication of oneself to a practice of the evangelical counsels in the world. In a true vocation of this kind God's grace will not be wanting. After experience shows that the group can function along the lines of a possible secular institute and that it has within itself the potential ability to carry on, the bishop is to be approached again, this time for de jure recognition of the existing group as a pious as-sociation of some kind (society, sodality, or some other form). After such recognition is obtained, the succeeding period is

I. BAND Bericht über die Tätigkeit der Deutschösterreichischen Friedensdelegation in St. Germain-en-Laye (-) I. Band (I. / 1919) ( - ) Einband ( - ) 1. Vorbereitungen. (1) 2. Die internen Arbeiten der Friedensdelegation. (4) 3. Vor der Überreichung der Friedensbedingungen. (6) 4. Der erste Teil der Friedensbedingungen. (8) Beilage 1. Einladungsschreiben der französischen Regierung. Ambassade de la République Française à Vienne. Nr. 17. Vienne, le 2 mai 1919. / Gesandtschaft der französischen Republik in Wien. Nr. 17. Wien, den 2. Mai 1919. (17) Beilage 2. Erste Antwort auf das Einladungsschreiben. Secrétariat d'État pour les Affaires Étrangères. No. I.-3539/2. Vienne, le 5 mai 1919. / Staatsamt für Äußeres. Z. I.-3539/2. Wien, den 5. Mai 1919. (18) Beilage 3. Mitteilung der Zusammensetzung der Delegation. Secrétariat d'État pour les Affaires Étrangères. No. I.-3659/2. Vienne, le 9 mai 1919. / Staatsamt für Äußeres. Z. I.-3659/2. Wien, den 9. Mai 1919. (19) Beilage 4. Erste Note wegen der Ereignisse an der südslawischen Front. Délégation de l'Autriche Allemande. No. 73. St. Germain-en-Laye, le 22 mai 1919. / Deutschösterreichische Delegation Z. 73. St. Germein-en-Laye, den 22. Mai 1919. (21) Beilage 5. Urgenznote. Délégation de l'Autriche Allemande. No. 32. St. Germein-en-Laye, le 24 mai 1919. / Deutschösterreichische Delegation. Z. 92. St. Germain-en-Laye, den 24. Mai 1919. (23) Beilage 6. Zweite Note wegen der Ereignisse an der südslawischen Front. Délégation de l'Autriche Allemande. No. 101. Saint Germain-en-Laye, le 26 mai 1919. / Deutschösterreichische Delegation. Z. 101. Saint Germain-en-Laye, den 26. Mai 1919. (25) Beilage 7. Einladung zur Entgegennahme der Friedensbedingungen. Conférence de la paix. Le Président. Paris, le 27 mai 1919. / Friedenskonferenz. Der Präsident. Paris, den 27. Mai 1919. (26) Beilage 8. Antwort auf die Einladung zur Entgegennahme der Friedensbedingungen. Délégation de l'Autriche Allemande. No. 113. St. Germain-en-Laye, le 28 mai 1919. / Deutschösterreichische Delegation Z. 113. St. Germain-en-Laye, den 28. Mai 1919. (27) Beilage 9. Verschiebung der Übergabe der Friedensbedingungen. Conférence de la Paix. Le Présidente. Paris, le 29 mai 1919. / Friedenskonferenz. Der Präsident. Paris, den 29. Mai 1919. (28) Beilage 10. Antwort auf die Note, betreffend die Verschiebung. Délégation de l'Autriche Allemande. Nr. 133. St. Germain-en-Laye, le 30 mai 1919. / Deutschösterreichische Delegation. Nr. 133. St. Germain-en-Laye, den 30. Mai 1919. (29) Beilage 11. Anerkennung Deutschösterreichs. Paris, le Mai 1919. / Paris, den 29. Mai 1919. (30) Beilage 12. Dritte Note wegen der Ereignisse an der südslawischen Front. Délégation de l'Autriche Allemande. No. 132. St. Germain-en-Laye, le 29 mai 1919. / Deutschösterreichische Delegation Z. 132. St. Germain-en-Laye, den 29. Mai 1919. (31) Beilage 13. Anbot wegen Sicherstellung der Lebensmittelkredite. St. Germain-enLaye, le 30 mai 1919. / St. Germain-en-Lay, den 30. Mai 1919. (33) Beilage 14. Verständigung über die Schriftlichkeit der Verhandlungen. Conférence de la paix. Le Président. Paris, le 31 Mai 1919. / Friedenskonferenz. Der Präsident, den 31. Mai 1919. (36) Beilage 15. Bekanntgabe des Auftrages wegen Einstellung der Feindseligkeiten an der südslawischen Front. Conférence de la Paix. Secrétariat Géneral. Quai d'Orsay. Paris le 1 juin 1919. / Friedenskonferenz. Generalsekretariat. Quai d'Orsay. Paris, den 1. Juni 1919. (37) Zu Beilage 15. (38) Beilage 16. Ansprache des Präsidenten der Friedenskonferenz vom 2. Juni. (39) Beilage 17. Rede des Staatskanzlers vom 2. Juni. Discours de M. le Chancelier Renner lors de la Remise des conditions de Paix. / Rede des Staatskanzlers anläßlich der Überreichung der Friedensbedingungen. (40) Beilage 18. Friedensbedingungen vom 2. Juni. Conditions de Paix avec l'Autriche. / Bedingungen des Friedens mit Österreich. (44) Einleitung. (44) Partie I. Pacte de la Société des Nations. / Teil I. Völkerbundssatzung. (44) Partie II. Frontières d'Autriche. / Teil II. Grenzen Österreichs. (44) 1. Mit der Schweiz und mit Lichtenstein: (44) 2. Mit Italien: (45) 3. (Unter Vorbehalt der Bestimmungen des II. Abschnittes des III. Teiles): (45) 4. Mit dem serbisch-kroatisch-slowenischen Staate: (46) 5. Mit Ungarn: (47) 6. Mit dem tschecho-slowakischen Staate: (47) 7. Mit Deutschland: (48) Partie III. Clauses Politiques. / Teil III. Politische Bestimmungen. (49) Section I. Italie. Section II. Etat-Serbe-Croate-Slovène. / Abschnitt I. Italien. Abschnitt II. Serbisch-kroatisch-slowenischer Staat. (49) Section III. État Tchéco-Slovaque. / Tschecho-slowakischer Staat. (49) Section IV. Clauses politiques concernant certains États d'Europe. / Abschnitt IV. Politische Bestimmungen, betreffend gewisse europäische Staaten. (50) 1. Belgique. 2. Luxembourg. 3. Sleswig. 4. Turque et Bulgarie. / 1. Belgien. 2. Luxemburg. 3. Schleswig. 4. Türkei und Bulgarien. (50) 5. Roumanie. 6. Russie et Etats Russes. / 5. Rumänien. 6. Rußland und russische Staaten. (51) Section V. Protection des Minorités. / Abschnitt V. Minoritätenschutz. (51) Section VI. Dispositions générales. / Abschnitt VI. Allgemeine Bestimmungen. (52) Partie IV. Intérêts Autrichiens hors d'Europe. / Teil IV. Außereuropäische Interessen Österreichs. (53) Partie V. Clauses militaires, navales et aéronautiques. / Teil V. Bestimmungen über Land-, See- und Luftstreitkräfte. (54) Partie VI. Prisonniers de guerre et sépultures. Partie VII. Sanctions. Partie VIII. Réparations. Partie IX. Clauses financières. / Teil VI. Kriegsgefangene und Gräber. Teil VII. Strafbestimmungen. Teil VIII. Wiedergutmachungen. Teil IX. Finanzielle Bestimmungen. (55) Partie X. Clauses économiques. / Teil X. Wirtschaftliche Bestimmungen. (56) Section I. Relations commerciales. / Abschnitt I. Handelsbeziehungen. (56) II. Section II. Traités. / Abschnitt II. Verträge. (56) Section III. Dettès. / Abschnitt III. Schulden. (57) Section IV. Biens, droits et intérêts. / Abschnitt IV. Eigentum, Rechte und Interessen. (58) Section V. Contrats, prescriptions, jugements. Section VI. Tribunal arbitral mixte. / Abschnitt V. Verträge, Verjährung, Urteile. Abschnitt VI. Gemischtes Schiedsgericht. (59) Section VII. Propiété industrielle. / Abschnitt VII. Gewerbliches Eigentum. (60) Section VIII. Dispositions spéciales aux territoires transférés. / VII. Abschnitt. Sonderbestimmungen für abgetrennte Gebiete. (62) Partie XI. Navigation aérienne. / Teil XI. Luftschiffahrt. (64) Partie XII. Ports, voies d'eau et voies ferrées. / Teil XII. Häfen, Wasserwege und Eisenbahnen. (65) Section I. Dispositions générales. / Abschnitt I. Allgemeine Bestimmungen. (65) Section II. Navigation. / Abschnitt II. Schiffahrt. (65) Section III. Chemins de fer / Sektion III. Eisenbahnen. (67) Chapitres III. Chapitre IV. Cessions de lignes de chemins de fer. / Kapitel III. Kapitel IV. Abtretung von Eisenbahnen. (67) Chapitre V. Dispositions concernant certaines lignes de chemins de fer. / Kapitel V. Bestimmungen über bestimmte Eisenbahnlinien. (67) Chapitre VI. Dispositions transitoires. Chapitre VII. Télegraphes et téléphones. / Kapitel VI. Übergangsbestimmungen. Kapitel VII. Telegraph und Telephon. (68) Section IV et V. / Abschnitte IV und V. (68) Partie XIII. Travail. / Teil XIII. Arbeit. (69) Partie XIV. Clauses diverses. / Teil XIV. Verschiedene Bestimmungen. (70) Beilage 19. Vierte Note wegen der Ereignisse an der südslawischen Front. Délégation de l'Autriche Allemande. No. 184. St. Germain-en-Laye, le 3 juin 1919. / Deutschösterreichische Delegation. Z. 184. St. Germain-en-Laye, den 3. Juni 1919. (71) Beilage 20. Mitteilung über die erste Reise des Staatskanzlers nach Feldkirch. Délégation de l'Autriche Allemande. No. 187. St. Germain-en-Laye, le 3 juin 1919. / Deutschösterreichische Delegation. Z. 187. St. Germain-en-Laye, den 3. Juni 1919. (72) Beilage 21. Fünfte Note wegen der Ereignisse an der südslawischen Front. Délégation de l'Autriche Allemande. No. 204. St. Germain-en-Laye, le 6 juin 1919. / Deutschösterreichische Delegation. Z. 204. St.-Germain-en-Laye, den 6. Juni 1919. (73) Beilage 22. Erste Beantwortung der Friedensbedingungen vom 2. Juni. L'existence materielle de l'Autriche Allemande sarait renduc impossible par les conditions de paix projetées. Délégation de l'Autriche Allemande. Nr. 229. St.-Germain-en-Laye, le 10 Juin 1919. / Die materielle Existenz Deutschösterreichs würde durch die beabsichtigten Friedensbedingungen unmöglich gemacht. Deutschösterreichische Delegation. Z. 229. St.-Germain-en-Laye, den 10. Juni 1919. (74) Beilage 23. Note wegen Veröffentlichung des Notenwechsels. Délégation de l'Autriche Allemande. No. 278. St. Germain-en-Laye, le 11 juin 1919. / Deutschösterreichische Delegation. Z. 278. St. Germain-en-Laye, den 11. Juni 1919. (81) Beilage 24. Verwahrung gegen die Vermögenbeschlagnahme in den Nationalstaaten. Délégation de l'Autriche Allemande. No. 281. St. Germain-en-Laye, le 12 juin 1919. / Deutschösterreichische Delegation. Z. 281. St. Germain-en-Laye, den 12. Juni 1919. (83) Beilage 27. Note über Deutschböhmen, Sudetenland und die Neutralisation des Beckens von Ostrau. Délégation de l'Autriche Allemande. No. 304. St. Germain-en-Laye, le 15 Juin 1919. / Deutschösterreichische Delegation. Nr. 304. St. Germain-en-Laye, den 15. Juni 1919. (84) Beilage A. Mémoire des Représentants des pays Allemands des Sudètes en réponse aux Conditions de paix des Puissances alliées et associées. / Memorandum der Vertreter der deutschen Sudetenländer in Erwiderung auf die Friedensbedingungen der alliierten und assoziierten Mächte. (93) I. Principes fondamentaux de la Paix. / I. Grundprinzipien des Friedens. (93) II. Origine del'Etat autrichian allemand. / II. Die Entstehung des deutschösterreichischen Staates. (95) III. Conditions ethnographiques. / III. Ethnographische Verhältnisse. (95) [Tabelle]: D'après le recensement de 1910, seule source officielle, les chiffres de la population sont les suivants: / Nach der Volkszählung von 1910, der einzigen offiziellen Quelle, ergeben sich folgende Bevölkerungsziffern: (96) IV. Le Traité de Paix considéré comme acte créant un nouveau régime de droit public. / IV. Der Friedensvertrag als schöpferischer Akt eines neuen staatsrechtlichen Regimes betrachtet. (98) V. Attitude des Alemands des Sudètes. / V. Verhalten der Sudentendeutschen. (99) VI. Procédés du Gouvernement tchèque. / VI. Die Vorgangsweise der tschechischen Regierung. (100) VII. Bases fondamentales del'Etat tchèchque. / VII. Die Grundlagen des tschechischen Staates. (100) [Tabelle]: La proportiou des nationalités habitant l'Etat tchèque, abstraction faite des territoires polonais qui lui seront éventuellement incorporés, est la suivante: / Die Nationen, die im tschechischen Staate abgesehen von dem polnischen Gebiete, das ihm vielleicht einverleibt werden wird, wohnen, stehen im nachstehenden numerischen Verhältnis zueinander: (101) VIII. Conclusions. / VIII. Schlußfolgerungen. (101) Beilage A: I. Aufzählung der Bezirke und Gemeinden von Deutschböhmen und Sudetenland. (103) A. Deutschböhmen. (103) B. Sudetenland: (104) In Böhmen: (104) In Mähren: (104) Beilage A/II. Population allemande des pays des Sudètes. / Deutsche Bevölkerung der Sudentenländer. (106) 1. Condition des langues dans les pays des Sudètes. / 1. Sprachenverhältnisse in den Sudetenländer. (106) [Tabelle]: Langue usitée: / Umgangssprache: (106) 2. Objections tchèques contre le recensement officiel. / 2. Tschechische Einwürfe gegen die offizielle Volkszählung. (108) [Tabelle]: Population allemande de Prague: / Deutsche Bevölkerung Prags: (110) 3. Preuves fournies par les Tchèques pour l'exactitude du recensement officiel. / 3. Tschechische Beweise für die Richtigkeit der amtlichen Zählungen. (111) 4. Résumé. / 4. Zusammenfassung. (112) Beilage A; III. Aperçu historique. / Historischer Überblick. (113) Annexe A: IV. Copie des Notes des Gouvernements Britannique, Française et Italien concernant la frontière de l'état Tchéco-Slovaque. / Anlage A: IV. Abschrift der Noten der englischen, französischen und italienischen Regierung, betreffend die Grenze des tschecho-slowakischen Staates. (119) République Française. Ministère des Affaires Etrangères. Direction politique Europe. Frontières de l'Ètat Tchéco-Slovaque. / Ministerium der auswärtigen Angelegenheiten. Politische Direktion Europa. Grenzen des tschechoslowakischen Staates. (121) Beilage B. Neutralisation du bassin d'Ostrau. / Neutralisation des Ostrauer Beckens. (123) Convention additionelle sur le régime a appliquer au bassin d'Ostrau. / Zusatzübereinkommen, betreffend ein Regime für das Ostrauer Becken. (124) Beilage 25. Antwort wegen Sicherstellung der Lebensmittelkredite. Supreme Economic, Council, British Departement, 26, Rue de Bassano, Paris. From the Chairman of the Finance Section of the Supreme Economic Council. / Oberster Wirtschaftsrat. Britische Abteilung, 26, Rue de Bassano, Paris. Vom Vorsitzenden der Finanzsektion des Obersten Wirtschaftsrates. (85) Beilage 26. Sechste Note wegen der Ereignisse an der südslawischen Front. No. 298. St.-Germain-en-Laye, le 14. juin 1919. / Z. 298. St.-Germain-en-Laye, den 14. Juni 1919. (87) Beilage 28. Note über die Grenzen Deutschösterreichs. Délégation de l'Autriche Allemande. Nr. 311. Saint-Germain-en-Laye, le 16 Juin 1919. / Deutschösterreichische Delegation. Nr. 311. St. Germain-en-Laye, den 16. Juni 1919. (128) Mémoire sur les frontières de l'Autriche Allemande. / Denkschrift über die Grenzen Deutschösterreichs. (135) Territoriale Anmerkungen. (142) Anhang A zur Denkschrift über die Grenzen Deutschösterreichs. Convention additionelle concernant le plébiscite. / Zusatzübereinkommen, betreffend die Volksabstimmung. (145) Article I. Profession de nationalité. / Artikel I. Bekenntnis der Volkszugehörigkeit. (145) Article II. Sujets appelés à professer leur nationalité. / Artikel II. Die zum Bekenntnis der Volkszugehörigkeit berufenen Personen. (145) Article III. Lieu de la profession. Article IV. Moment de la profession. / Artikel III. Ort der Ablegung des Bekenntnisses. Artikel IV. Zeit der Ablegung des Bekenntnisses. (146) Article V. Forme et contenu de la profession. / Artikel V. Form und Inhalt des Bekenntnisses. (146) Article VI. Commission internationale. Sa composition. / Artikel VI. Internationale Kommission. Ihre Zusammensetzung. (147) Article VII. Commission internationale. Ses tâches. / Artikel VII. Internationale Kommission. Ihre Aufgaben. (147) Article VIII. Professions de communes. / Artikel VIII. Bekenntnis der Gemeinde. (148) Article IX. Fixation des frontières de États. / Artikel IX. Festsetzung der Staatsgrenzen. (148) Article X. Disposition spéciales pour les enclaves. / Artikel X. Spezielle Bestimmungen für Enklaven. (149) Article XI. Immunité de la profession de nationalité. / Artikel XI. Immunität des Nationalitätenbekenntnisses. (149) Article XII. Temps nécessaire à acorder pour la profession. / Artikel XII. Einräumung der zur Abgabe des Nationalbekenntnisses notwendigen Zeit. (150) Article XIII. Dispositions pénales. / Artikel XIII. Strafbestimmungen. (150) Article XIV. Procédure judicaire. / Artikel XIV. Gerichtsverfahren. (151) Anhang B zur Denkschrift über die Grenzen von Deutschösterreich. Détermination des frontières en Styrie. / Festsetzung der Grenzen von Steiermark. (153) Anhang C zur Denkschrift über die Grenzen Deutschösterreichs. Carinthie. / Kärnten. (156) [2 Tabellen]: (1)Manifestation des représentants des communes de la Carinthie concernant la déclaration des députés yougoslaves du 30 Mai 1917 (Union au futur État yougoslave au sein de la monarchie d'Autriche-Hongrie.) / Kundgebung der Vertreter der Gemeinden Kärntens, betreffend die Erklärung der jugoslawischen Abgeordneten vom 30. Mai 1917 (Vereinigung mit dem künftigen jugoslawischen Staat im Schoße der österreichisch-ungarischen Monarchie). (2)Resultat du vote dans les départements constestés qui n'étaint pas ocupés par les Yougoslaves (au mois de mars 1919). / Ergebnis der Abstimmung in den strittigen Bezirken, welche nicht von den Jugoslawen besetzt waren (im Monat März 1919). (158) Anhang D zur Denkschrift über die Grenzen Deutschösterreichs. Mémoire concernant l'avenir du Tyrol. / Memorandum, betreffend die Zukunft Tirols. (159) Anhang E zur Denkschrift über die Grenzen Deutschösterreichs. Convention additionelle sur la neutralité du Tyrol. /Zusatzkonvention über die Neutralität Tirols. (163) Beilage 29. Note über die internationale Rechtspersönlichkeit Deutschösterreichs. Délégation de l'Autriche Allemande. Nr. 355. Saint-Germain-en-Laye, le 16 Juin 1919. / Deutschösterreichische Delegation. Z. 355. St. Germain-en-Laye, den 16. Juni 1919. (164) Beilage 30. Note über den Völkerbund. (170) Délégation de l'Autriche Allemande. Nr. 501. Saint-Germain-en-Laye, le 23 Juin 1919. / Deutschösterreichische Delegation. Z. 501. St. Germain-en-Laye, den 23. Juni 1919. (170) Annexe A. / Beilage A. (176) Beilage B. (178) Annexe C. / Beilage C. (184) Beilage 21. Note über die Beschlagnahme und Liquidation deutschösterreichischer Vermögenswerte in den Nationalstaaten. Délégation de l'Autriche Allemande. No 507. Saint Germain-en-Laye, le 23 Juin 1919. / Deutschösterreichische Delegation Z. 507. St. Germain-en-Laye, den 23. Juni 1919. (186) Beilage 32. Gegenvorschläge über die Gebietsabgrenzung. (192) Délégation de l'Autriche Allemande. No. 467. Saint-Germain-en-Laye, le 25 juin 1919. / Deutschösterreichische Delegation. Z. 467. St. Germain-en-Laye, den 25. Juni 1919. (192) Partie II. Frontières de l'Autriche Allemande. / Teil II. Grenzen Deutschösterreichs. (193) A. Deutsch-Nordböhmen: (193) B. Deutsche Sudetenländer: (194) C. Deutsch-Südböhmen: (195) D. Deutsch-Südmähren: E. Niederösterreich: (196) F. Deutsch-Westungarn: G. Steiermark: H. Kärnten: I. Krain: K. Tirol: (197) Beilage 33. Handelspolitische Note. Délégation de l'Autriche Allemande. Nr. 535. St. Germain-en-Laye, le 25 Juin 1919. / Deutschösterreichische Delegation. Z. 535. St. Germain-en-Laye, den 25. Juni 1919. (201) Beilage 34. Rückantwort wegen der Sicherstellung der Lebensmittelkredite. St. Germain-en-Laye, den 26. Juni 1919. (204) Beilage 35. Übermittlung der Gesetzentwürfe zur Sicherstellung der Lebensmittelkredite. St. Germain-en-Laye, den 30. Juni 1919. (206) Beilage 36. Siebente Note wegen der Ereignisse an der südslawischen Front. Délégation de l'Autriche Allemande. Nr. 556. St. Germain-en-Laye, le 26 juin 1919. / Deutschösterreichische Delegation. Z. 556. St. Germain-en-Laye, den 26. Juni 1919. (207) Beilage 37. Achte Note wegen der Ereignisse an der südslawischen Front. Délégation de l'Autriche Allemande. No. 561. St. Germain-en-Laye, le 29 juin 1919. / Deutschösterreichische Delegation. Z. 561. St. Germain-en-Laye, den 29. Juni 1919. (210) Beilage 38. Neunte Note wegen der Ereignisse an der südslawischen Front. Délégation de l'Autriche Allemande. No. 565. St. Germain-en-Laye, le 29 juin 1919. / Deutschösterreichische Delegation. Z. 565. St. Germain-en-Laye, den 29. Juni 1919. (212) Beilage 39. Zehnte Note wegen der Ereignisse an der südslawischen Front. Délégation de l'Autriche Allemande. No. 546. St. Germain-en-Laye, le 1 juillet 1919. / Deutschösterreichische Delegation. Z. 546. St. Germain-en-Laye, den 1. Juli 1919. (214) Beilage 40. Note und Denkschrift über das Eintreten der Völker Österreichs für den Staat vor dem Kriege und während des Krieges. (216) Délégation de l'Autriche Allemande. No. 617. Saint-Germain-en-Laye, le 2 juillet 1919. / Deutschösterreichische Delegation. Z. 617. St. Germain-en-Laye, den 2. Juli 1919. (216) Zu Beilage. Mémoire sur l'attitude des différents peuples de l'ancienne Autriche vis-à-vis de cet État avant et pendant la guerre en vue des responsabilités qui en découlent. / Denkschrift der deutschösterreichischen Friedensdelegation über das Verhalten der Nationen des alten Österreich zum Staate und zum Kriege und über ihre Mitverantwortlichkeit für die Kriegsfolgen. (218) Les Polonais. / Die Polen. (225) Les Yougo-Slaves. / Die Südslawen. (228) Les Tchèques. / Die Tschechen. (233) Beilage 41. Note mit Denkschrift und Gegenvorschlägen über die wirtschaftlichen Bestimmungen der Friedensbedingungen. (247) Délégation de l'Autriche Allemande. Nr. 661. Saint-Germain-en-Laye, le 7 Juillet 1919. / Deutschösterreichische Delegation. Nr. 661. St.-Germain-en-Laye, den 7. Juli 1919. (247) Anhang I. Denkschrift über die Behandlung der Privatrechte im Entwurf des Friedensvertrages. (252) Inhaltsverzeichnis. (252) I. Der fundamentale Widerspruch. (253) II. Gegenseitigkeit. (254) A. In Abschnitt IV "Vermögen, Rechte und Rechtsinteressen". B. Auch im Abschnitt V "Verträge, Verjährung, Urteile";. (255) C. Nur die verbündeten und assoziierten Mächte haben die Befugnis, Versicherungsverträge auf den Lebensfall,. (255) D. Besonders im Abschnitt III der Friedensbedingungen (Industrielles Eigentum). (256) E. Der Abschnitt VI (Gemischtes Schiedsgericht). (256) III. Das deutschösterreichische Eigentum im Auslande. (259) IV. Schulden. (262) V. Abgetrennte Gebiete. (265) VI. Verschiedene Bemerkungen. (272) Annexe II. / Anhang II. (275) Section III. Dettes. / Abschnitt III. Schulden. (275) Section IV. Biens, Droits et Intérêts. / Abschnitt IV. Eigentum, Rechte und Interessen. (282) Section V. Contrats, Prescriptions, Jugements. / Abschnitt V. Verträge, Verjährung, Urteile. (292) Annexe a la Section V. III. Contrats d'Assurances. / Anhang zum Abschnitt V. III. Versicherungsverträge. (294) Section VI. Tribunal arbitral mixte. / Abschnitt VI. Gemischtes Schiedsgericht. (298) Section VII. Propriété Industrielle. / Abschnitt VII. Gewerbliches Eigentum. (299) Section VIII. Dispositions spéciales aux territoires transférés. / Abschnitt VIII. Sonderbestimmungen über abgetrennte Gebiete. (303) Remarques finales. / Schlußbemerkungen. (310) Beilage 42. Note wegen Berichtigung des § 11 der Beilage zu Artikel 32 und 33, Teil X, Sektion IV. Délégation de l'Autriche Allemande. Nr. 660. Saint-Germain-en-Laye, le 8 juilet 1919. / Deutschösterreichische Delegation Z. 660. Saint-Germein-en-Laye, den 8. Juli 1919. (312) Beilage 43. Mitteilung über die Annahme der Gesetze zur Sicherstellung der Lebensmittelkredite. Délégation de l'Autriche Allemande. Nr. 680. St. Germain-en-Laye, le 9 juillet 1919. / Deutschösterreichische Delegation. Z. 680. St. Germain-en-Laye, den 9. Juli 1919. (313) Beilage 44. Elfte Note wegen der Ereignisse an der südslawischen Front. Délégation de l'Autriche Allemande. No. 681. Saint Germain-en-Laye, le 9 juillet 1919 / Deutschösterreichische Delegation. Z. 681. St. Germain-en-Laye, den 9. Juli 1919. (316) Beilage 45. Antwort der alliierten und assoziierten Mächte über den Völkerbund. No. 5331. St. Germain-en-Laye, le 8 juillet 1919. / Z. 5331. St. Germain-en-Laye, den 8. Juli 1919. (318) Beilage 46. Antwort der alliierten und assoziierten Mächte über wirtschaftliche Fragen. No. 5334. St. Germain-en-Laye, le 8 juillet 1919. / Nr. 5334. St. Germain-en-Laye, den 8. Juli 1919. (320) Beilage 47. Übersendung der Gegenvorschläge. (324) Délégation de l'Autriche Allemande. N. 664. Saint-Germein-en-Laye, le 10 Juillet 1919. / Deutschösterreichische Delegation Z. 664. Saint-Germain-en-Laye, den 10. Juli 1919. (324) Préambule. / Einleitung. (326) Partie II. Frontieres de l'Autriche Allemande. / II. Teil. Die Grenzen Deutschösterreichs. (329) Partie III. Clauses politiques. / III. Teil. Politische Bestimmungen. (335) Section III. Ètat Tchéco-slovaque. / Abschnitt III. Tschecho-slowakischer Staat. (335) Partie III, Section III, Annexe a. Régime cantonal dans l'État Tchéco-slovaque. / III. Teil, Abschnitt III, Anhang a. Kantonalverwaltung im tschechoslowakischen Staat. (338) Partie III. Clauses politiques. Section V. Protection des Minorités. / III. Teil. Politische Bestimmungen. V. Abschnitt. Schutz der Minderheiten. (342) Partie III. Clauses politiques. Section VI. Disposition générales. / III. Teil. Politische Bestimmungen. Abschnitt VI. Allgemeine Bestimmungen. (349) Partie XI. Navigation aérienne. / XI. Teil. Luftschiffahrt. (351) Partie XIII. Travail. / Teil XIII. Arbeit. (352) Partie II, Annexe b. Nationalité des Anciens Ressortissants Aurichiens. / II. Teil, Beilage b. Staatsbürgerschaft der ehemaligen österreichischen Staatsangehörigen. (355) Beilage 48. Note über das Verkehrswesen. Délégation de l'Autriche Allemande. Nr. 711. Saint Germain-en-Laye, le 11 Juin 1919. / Deutschösterreichische Delegation. Z. 711. St. Germain-en-Laye, den 11. Juni 1919. (361) Beilage 49. Ergänzung der Gegenvorschläge. (366) Délégation de l'Autriche Allemande. No 707. Saint Germain-en-Laye, le 12 Juillet 1919 / Deutschösterreichische Delegation. Z. 707. Saint-Germain-en-Laye, den 12. Juli 1919. (366) Partie III. Clauses politiques. Section IV. Clauses politiques concernant certains états d'Europe. / 3. Teil. Politische bestimmungen. 4. Abschnitt. Politische bestimmungen, betreffend gewisse Länder Europas. (368) Partie IV. Intérêts Autrichiens hors d'Europe. / IV. Teil. Außereuropäische Interessen Österreichs. (370) Section I. Maroc. / I. Abschnitt. Marokko. (372) Section II. Egyte. / II. Abschnitt. Ägypten. (374) Section III. Siam. / III. Abschnitt. Siam. (375) Section IV. Chine. / IV. Abschnitt. China. (376) Partie VII. Sanctions. / VII. Teil. Strafbestimmungen. (379) Partie X. Clauses économiques. / X. Teil Wirtschaftliche Bestimmungen. (383) Section 1. Chapitre IV. / I. Abschnitt, 4. Kapitel. (383) Section II. Traités. / II. Abschnitt. Verträge. (385) Partie XIV. Clauses diverses. / XIV. Teil. Verschiedene Bestimmungen. (396) Amnistie. / Amnestie. (399) Zu Beilage 49. XII. Teil. Häfen, Wasserwege und Eisenbahnen. (401) Abschnitt I. Allgemeine Bestimmungen. (404) Abschnitt II. Schiffahrt. (406) Kapitel 1. Freiheit der Schiffahrt. (406) Kapitel 2. Bestimmungen über die Donau. (406) 1. Gemeinsame Bestimmungen über die als international erklärten Flußnetze. (406) 2. Sonderbestimmungen für die Donau. (409) Fragen der Binnenschiffahrt, die in den Friedensbedingungen nicht behandelt werden. (410) I. Donau - Oderkanal. (410) II. Vertretung Deutschösterreichs in den internationalen Kommissionen für die Elbe und die Oder, sowie in der Zentralkommission für die Rheinschiffahrt. (411) Abschnitt III. Eisenbahnen. (411) Kapitel I. Freiheit der Durchfuhr für Deutschösterreich gegen das adriatische Meer. (411) Kapitel II. Bestimmungen über internationale Beförderung. (412) Kapitel III. Rollendes Material. (413) Kapitel IV. Abtretung von Eisenbahnlinien. (414) Kapitel V. Bestimmungen über bestimmte Eisenbahnlinien. (415) Kapitel VII. Telegraph und Telephon. (416) Abschnitt IV. Entscheidung von Streitigkeiten und Revision der dauernden Bestimmungen. (417) Abschnitt V. Besondere Bestimmungen. (417) Beilage 50. Bitte um Fortsetzung der Lebensmittelsendungen. Délégation de l'Autriche Allemande. No. 751. Saint-Germain-en-Laye, le 15. juillet 1919. / Deutschösterreichische Delegation. Z. 751. St. Germain-en-Laye, den 15. Juli 1919. (419) Beilage 51. Note über die Reziprozität in den Handelsbeziehungen im ehemaligen Österreich-Ungarn. Délégation de l'Autriche Allemande. Nr. 686. Saint-Germain-en-Laye, le 16 juillet 1919. / Deutschösterreichische Delegation. Z. 686. St. Germain-en-Laye, den 16. Juli 1919. (421) Beilage 52. Gegenvorschläge zu den militärischen, Schiffahrts- und Luftschiffahrtsbestimmungen. (425) Délégation de l'Autriche Allemande. No 744. St. Germain-en-Laye, le 15 juillet 1919. / Deutschösterreichische Delegation. Z. 744. St. Germain-en-Laye, den 15. Juli 1919. (425) Partie V. Clauses militaires, navales et Aériennes. / V. teil. Bestimmungen über Land-, See- und Luftstreitkräfte. (426) Section II. Clauses navales. / II. Abschnitt. Bestimmungen über die Seestreitkräfte. (426) Section III. Clauses concernant l'aéronautique militaire et navale. / Abschnitt III. Bestimmungen über Heer- und Seeflugwesen. (428) Section IV. Clauses générales. / IV. Abschnitt. Allgemeine Bestimmungen. (432) Beilage 53. Antwort auf die Bitte um Fortsetzung der Lebensmittelsendungen. Conférence de la Paix. Le President. Paris, le 17 juillet 1919 / Friedenskonferenz. Der Präsident. Paris, den 17. Juli 1919. (437) Beilage 54. Note über die Liquidation Österreich-Ungarns und Österreichs. Délégation de l'Autriche Allemande. Nr. 754. Saint-Germain-en-Laye, le 18 juillet 1919. / Deutschösterreichische Delegation. Z. 754. St. germain-en-Laye, den 18. Juli 1919. (438) Einband ([uncounted]) Einband ([uncounted])