Suchergebnisse

Fundamentalkritik an der historistischen Annahme einer kohärenten, kontinuierlichen und sinnhaften Geschichte ist für die literarische Avantgarde um und nach 1900 ebenso charakteristisch wie für die Textwissenschaften des späten 20. Jahrhunderts. Doch hat sie weder hier noch dort zu einem völligen Verlust des Interesses an der 'Erforschung' und Darstellung geschichtlicher Konstellationen geführt. Wie kann dieses Paradox funktionieren bzw. welche Textstrategien sollen es entschärfen? Als zentrale Strategie zur 'Überwindung des Historismus' nehmen die hier behandelten Texte (Marie Eugenie delle Grazie: "Robespierre" 1894; Ricarda Ruch: "Der große Krieg in Deutschland" 1912-14; Alfred Döblin: "Wallenstein" 1920) einen Gattungswechsel vor: von der epistemologisch dem Historismus verwandten Form des realistischen Romans zum 'modernen Epos'. Sie bestätigen damit den geschichtstheoretischen Befund, daß Vorstellungen von bestimmten Geschichtsstrukturen und Textverfahren korrelieren, ja jene erst in diesen zur Geltung kommen. Dem Interpreten öffnet sich dadurch der Weg, das Ausmaß der Kritik am Historismus und der Ausbildung eines alternativen Geschichtsbegriffs in den Verfahren der Texte selbst zu analysieren.

Wissenschaftliche und philosophische Revolutionen leiten oft soziale und politische Umbrüche ein. Der Begriff 'Monismus'– am Ende des 19. Jahrhunderts ein Modewort – kann als diskursiver Hinweis auf einen solchen, durch Darwinismus und Positivismus angeregten Paradigmenwechsel interpretiert werden. Trotzdem bleibt Monismus ein Nenner für unterschiedliche, gegensätzliche Theorien, die, insbesondere was ihre ethischen Konsequenzen betrifft, grundsätzlich unvereinbar sind. Im Zentrum dieses Aufsatzes steht das 1894 veröffentlichte Epos Robespierre, in dem die Wiener Dichterin MARIE EUGENIE DELLE GRAZIE verschiedene Monismen darstellt, einander gegenüberstellt und kritisiert. Das Epos wird als Beispiel von DELLE GRAZIES monistischem Literaturbegriff betrachtet. Zum Schluss wird versucht, ihre Themenwahl, die Französische Revolution, mit der Umbruchsstimmung um die Jahrhundertwende zu verknüpfen. ; Scientific and philosophical revolutions often pave the way for social and political change. The concept of "monism" in Germany and Austria in the last decades of the nineteenth century can be read as a discursive marker of such a paradigm shift, inspired by Darwinism and positivism. However, theories that identified as monism were not only diverse, but often contradictory and incompatible with one another, especially in regard to their ethical implications. This article examines the epic poem Robespierre published in 1894, in which the poetess, the Vienna-based MARIE EUGENIE DELLE GRAZIE, displays, confronts and criticises a variety of monisms. This article interprets the epic poem as an illustration of DELLE GRAZIE'S understanding of monistic literature and relates delle Grazie's choice of setting – the French Revolution – to the consciousness of revolutionary change in eighteenth-century France and nineteenth-century Austria. ; Naukowe i filozoficzne rewolucje często torują drogę dla zmian społecznych oraz politycznych. Pojęcie "monizmu" w Niemczech i w Austrii w ciągu ostatnich dekad dziewiętnastego wieku może być postrzegane jako dyskursywna oznaka takich zmian, zainspirowanych przez darwinizm i pozytywizm. Jednakże teorie, które utożsamiały się z monizmem, są nie tylko różnorodne, ale i często sprzeczne i niezgodne ze sobą, szczególnie odnośnie ich etycznych implikacji. Niniejszy artykuł przygląda się epickiemu wierszowi z 1894 roku, w którym wiedeńska poetka MARIE EUGENIE DELLE GRAZIE eksponuje, porównuje i krytykuje rozmaite monizmy. Artykuł proponuje interpretację owego wiersza, będącego przykładem, w jaki sposób DELLE GRAZIE rozumiała pojęcia literatury monistycznej. W podsumowaniu autor próbuje powiązać opisywaną przez DELLE GRAZIE Rewolucję Francuską z podobną świadomością rewolucyjną panującą w okresie przełomu wieków dziewiętnastego i dwudziestego.

Wissenschaftliche und philosophische Revolutionen leiten oft soziale und politische Umbrüche ein. Der Begriff 'Monismus'– am Ende des 19. Jahrhunderts ein Modewort – kann als diskursiver Hinweis auf einen solchen, durch Darwinismus und Positivismus angeregten Paradigmenwechsel interpretiert werden. Trotzdem bleibt Monismus ein Nenner für unterschiedliche, gegensätzliche Theorien, die, insbesondere was ihre ethischen Konsequenzen betrifft, grundsätzlich unvereinbar sind. Im Zentrum dieses Aufsatzes steht das 1894 veröffentlichte Epos Robespierre, in dem die Wiener Dichterin MARIE EUGENIE DELLE GRAZIE verschiedene Monismen darstellt, einander gegenüberstellt und kritisiert. Das Epos wird als Beispiel von DELLE GRAZIES monistischem Literaturbegriff betrachtet. Zum Schluss wird versucht, ihre Themenwahl, die Französische Revolution, mit der Umbruchsstimmung um die Jahrhundertwende zu verknüpfen. ; Scientific and philosophical revolutions often pave the way for social and political change. The concept of "monism" in Germany and Austria in the last decades of the nineteenth century can be read as a discursive marker of such a paradigm shift, inspired by Darwinism and positivism. However, theories that identified as monism were not only diverse, but often contradictory and incompatible with one another, especially in regard to their ethical implications. This article examines the epic poem Robespierre published in 1894, in which the poetess, the Vienna-based MARIE EUGENIE DELLE GRAZIE, displays, confronts and criticises a variety of monisms. This article interprets the epic poem as an illustration of DELLE GRAZIE'S understanding of monistic literature and relates delle Grazie's choice of setting – the French Revolution – to the consciousness of revolutionary change in eighteenth-century France and nineteenth-century Austria. ; Naukowe i filozoficzne rewolucje często torują drogę dla zmian społecznych oraz politycznych. Pojęcie "monizmu" w Niemczech i w Austrii w ciągu ostatnich dekad dziewiętnastego wieku może być postrzegane jako dyskursywna oznaka takich zmian, zainspirowanych przez darwinizm i pozytywizm. Jednakże teorie, które utożsamiały się z monizmem, są nie tylko różnorodne, ale i często sprzeczne i niezgodne ze sobą, szczególnie odnośnie ich etycznych implikacji. Niniejszy artykuł przygląda się epickiemu wierszowi z 1894 roku, w którym wiedeńska poetka MARIE EUGENIE DELLE GRAZIE eksponuje, porównuje i krytykuje rozmaite monizmy. Artykuł proponuje interpretację owego wiersza, będącego przykładem, w jaki sposób DELLE GRAZIE rozumiała pojęcia literatury monistycznej. W podsumowaniu autor próbuje powiązać opisywaną przez DELLE GRAZIE Rewolucję Francuską z podobną świadomoscią rewolucyjną panującą w okresie przełomu wieków dziewiętnastego i dwudziestego.

"Für eine Frau, die etwas werden will, ist die traditionelle Ehe ein stabiles Hindernis". Der Prämisse der Herausgeberinnen folgend, konturieren sich gegenseitige Unterstützung und Inspiration der 7 porträtierten Frauenpaare umso schärfer. Kraft spendend im politischen Kampf wie bei Anita Augspurg und Lida Gustava Heymann, überlebenswichtig wie bei Milena Jesenska und Margarete Buber-Neumann im KZ, unverzichtbar für die künstlerische Produktivität wie bei Amy Lowell und Ada Dwyer Russell, Rosa Bonheur und Nathalie Micas oder Rachel Carson und Dorothy Freeman, selbst für Katherine Mansfield in ihrem ambivalenten Verhältnis zu Ida Baker oder Marie Fillunger im unerfüllten Traum vom Zusammensein mit Eugenie Schumann. Gewohnt sorgfältig von Luise F. Pusch (zuletzt "Berühmte Frauen", BA 11/02) mit zahlreichen Anmerkungen und Literaturhinweisen herausgegeben. Leider wird uns für jedes Frauenpaar, über dessen Seelennähe und Leidenschaft füreinander sich so schön lesen lässt, nur je ein Foto zugestanden. Um eins geht es übrigens nicht: "Haben sie... oder haben sie nicht?" Doch ist das wichtig? (2)

This book is organized around the personal struggles of ten extraordinary French women activists: Eugenie Niboyet, Eugenie Foa, Suzanne Voilquin, Josephine Bachellery, Pauline Roland, Jeanne Deroin, Elisa Lemonnier, Desiree Gay, Adele Esquiros, and Marie Noemie Constant. Ranging in age from 52 to 20 in 1848, coming from different economic backgrounds, these women share a common quest to be included in the economic and political rights won by the revolt against the July Monarchy. Banding together in the face of exclusion from the right to work guaranteed to all men in February 1848, they write petitions to the Provisional Government, and create the first daily feminist newspaper, "La Voix des femmes." The newspaper is a forum for their demands: midwives who demand to be paid as civil servants, domestic workers who demand support while unemployed, teachers who demand opportunities for higher education and for higher wages. The right to vote and the right to divorce are debated in the newspaper. Seeking to widen their support, Niboyet and her cohort launch a political club, Le Club de femmes, which is ridiculed in the satiric press. The women activists of 1848 do not withdraw from the public sphere. They form workers' associations. Deroin and Roland are imprisoned for their activism. All continue to work for women's rights as teachers, writers, and artists. The women of 1848 inspire successive generations of women to continue their struggle

11 figures, 6 tables.-- Supplementary information available. ; The Sustainable Development Goal 12.3 focuses on food and its inedible parts that exit the supply chain and thus are lost or wasted. This work addresses the food waste problem by presenting the development of a tool to design business models to reduce the production of food waste. This has been developed within the LIFE16 project iRexfo, coordinated by the University of Perugia. The tool aims at transferring the results obtained in a pilot region (Umbria, Italy) to 4 other regions in Europe. It has been coded in Python and has a graphical user interface (GUI) to insert inputs and display outputs. The GUI has been developed in FLASK and it is hosted in the website of PythonAnywhere. A case study on the application of the software is also presented, mainly based on data retrieved in the Umbria region, Italy. Together with economic analysis, also, environmental assessment is performed. ; Open Access funding provided thanks to the CRUE-CSIC agreement with Springer Nature. i-REXFO LIFE (LIFE16ENV/IT/000547) is a project funded by the EU under the LIFE 2016 program. This work has been partially funded by the GTCLC-NEG project that has received funding from the European Union's Horizon 2020 research and innovation program under the Marie Sklodowska-Curie grant agreement No. 101018756. ; Peer reviewed

Laura S. Schor offers readers a reinterpretation of the 1848 revolution in France, as seen through the lives of ten intrepid women who were front-line advocates of legal rights, economic justice, and citizenship for French women. Her portraits are engaging, thoughtful, and beautifully written. Schor provides new insights into the possibilities for womens activism in a time of revolution on behalf of democratic government. This book is essential reading for anyone interested in past and present struggles for truly inclusive democracy. - Karen Offen,Stanford University, USA Decades before the words "feminism" and "feminist" came into use in France and other western countries there were women boldly asserting that women were fully the equals of men and thus contending that women deserved more education and employment opportunities, and even political rights. Drawing on archival and published sources, Laura S. Schor ably presents a group of ten pioneering women who made the case for women's rights during the 1830s and, notably, during the French revolution of 1848, when King Louis-Philippe was ousted and replaced by a democratic republic, albeit one that proved short-lived. - Linda L. Clark, Millersville University of Pennsylvania, USA This book is organized around the personal struggles of ten extraordinary French women activists: Eugenie Niboyet, Eugenie Foa, Suzanne Voilquin, Josephine Bachellery, Pauline Roland, Jeanne Deroin, Elisa Lemonnier, Desiree Gay, Adele Esquiros, and Marie Noemie Constant. Ranging in age from 52 to 20 in 1848, coming from different economic backgrounds, these women shared a common quest to be included in the economic and political rights won by the revolt against the July Monarchy. Banding together in the face of exclusion from the right to work guaranteed to all men in February 1848, the women of 1848 inspired successive generations of women to continue their struggle. Laura S. Schor is Professor of History at Hunter College and the CUNY Graduate Center, USA.

<i>Aim:</i> The study investigates patterns of cocaine powder and crack cocaine use of different groups in nine European cities. <i>Design, Setting, Participants:</i> Multi-centre cross-sectional study conducted in Barcelona, Budapest, Dublin, Hamburg, London, Paris, Rome, Vienna, and Zurich. Data were collected by structured face-to-face interviews. The sample comprises 1,855 cocaine users out of three subgroups: 632 cocaine users in addiction treatment, mainly maintenance treatment; 615 socially marginalized cocaine users not in treatment, and 608 socially integrated cocaine users not in treatment. <i>Measurements:</i> Use of cocaine powder, crack cocaine and other substances in the last 30 days, routes of administration, and lifetime use of cocaine powder and crack cocaine. <i>Findings:</i> The marginalized group showed the highest intensity of cocaine use, the highest intensity of heroin use and of multiple substance use. 95% of the integrated group snorted cocaine powder, while in the two other groups, injecting was quite prevalent, but with huge differences between the cities. 96% of all participants had used at least one other substance in addition to cocaine in the last 30 days. <i>Conclusions:</i> The use of cocaine powder and crack cocaine varies widely between different groups and between cities. Nonetheless, multiple substance use is the predominating pattern of cocaine use, and the different routes of administration have to be taken into account.

VIRIBUS VNITIS. DAS BUCH VOM KAISER Viribus Vnitis. Das Buch vom Kaiser ( - ) Einband ( - ) Titelseite ([V]) Impressum ([VI]) Titelseite ([VII]) [Abb.]: ([VII]) Unter dem höchsten Protectorate ihrer kaiserl. . ([VIII]) [Abb.]: ([VIII]) Inhalt. ([IX]) Mit Bildern u. Zeichnungen von ([X]) Vowort. (XI) Des Kaisers Jugend (XIII) [4 Abb.]: (1)Habsburg. (2)Lothringen. (3)Wappen von Österreich u. der Enns. (4)Wappen von Österreich ob. der Enns. (XIII) [2 Abb.]: (1)Wappen von Salzburg u. Steiermark (2)[Zeitungsausschnitt]: Oesterreichische-kaiserliche privilegirte Wiener Zeitung 189. Donnerstag, den 19. August 1830. (XIV) [Abb.]: Wappen von Kärnten und Krain. (XV) [Abb.]: Wappen von Stadt Triest, Görz und Gradiska. (XVI) [Abb.]: Wappen von Tirol mit Vorarlberg. (XVII) [Abb.]: Wappen v. Böhmen. (XVIII) [Abb.]: Wappen von Mähren und Schlesien. (XIX) [Abb.]: Wappen von Galizien und Bukowina. (XX) [Abb.]: Wappen von Istrien und Dalmatien. (XXI) [Abb.]: Wappen v. Ungarn und Siebenbürgen. (XXII) [Abb.]: Wappen v. Croatien und Slavonien. (XXIII) [Abb.]: Vorstellung des ersten Ministeriums am 2. Dezember 1848. (XXIV) [Gedicht]: Hymne. ([1]) [Abb.]: ([1]) In Wien (3) [Abb.]: Leibbüchenspanner Déjeuner anrichtend. (3) [Abb.]: Leibkammerdiener im Schlafzimmer des Kaisers. * Rudolf Rottner. (4) [Abb.]: Der Kaiser am Arbeitstisch. ([5]) [Abb.]: In der Uniformen-Garderobe. * Leibkammerdiener Eugen Ketterl. (6) [Abb.]: Kaiser und Kaiserin beim Frühstück ihrer Majestät. ([7]) [Abb.]: Gewehrkammer. * Leibkammerdiener Raimund Zrunek. (8) [Abb.]: Der Kaiser fährt aus. ([9]) [Abb.]: Im Bureau des ersten Hofrathes Wetschl. * 1. Regierungsrath Victor Horsetzky Edler von Hornthal; 2. Erster Hofrath Franz Wetschl; 3. Oberbaurath Heinrich Schemfil. (10) [2 Abb.]: (1)In der Hofwäschekammer. * 1. Hofwäschebewahrerin Helene Rudler; 2. Hofwäschebewahrerin Anna Dietrich; 3. Hofwäschebewahrerin Johanna Hofer. (2)Ein Hofwäschewagen. (11) [2 Abb.]: (1)Zimmeraufseher. * Josef Traxler. (2)Holzträger. **Franz Meidl. (12) [Abb.]: Pensionstag im Hofzahlamte. * 1. Pens. Hofcapellendiener Ziehrer; 2. Cassendiener Dorndorfer; 3. Hof-Reisecassier Stöger; 4. Pens. Hoflakai Sukup; 5. Pens. Revierjäger Jelinek; 6. Rehberger, Ordonanz von Schöbrunn. (13) [2 Abb.]: (1)Im Hofweinkeller. *1. Officiendiener Stadler; 2. Officiant Aimoth; 3. Extra - Officiendiener Teufelbauer. (2)Gläserauspackung nach einer Hofreise. **1. Extra-Officiendiener Joh. Beran; 2. Officiant Franz Holzinger; 3. Gehilfe Franz Waismayer; 4. Officiendiener Johann Smikal. (14) [Abb.]: In der Hofküche. *1. Hofkoch Bernardt; 2. Küchenträger Seiser; 3. Bestallungskoch Wscheteczka: 4. Mundkoch Skoda; 5. Hofkoch Münsch; 6. Hofkoch Hampel; 7. Wetty; 8. Rosa Kral. ([15]) [Abb.]: In der Hofzuckerbäckerei. *1. Hofzuckerbäcker Franz Effenberger; 2. Hofzuckerbächer Wilhelm Fürnkranz; 3. Officiendiener Johann Dobery; 4. Officienfrau Helene Petrik. (16) [Abb.]: In der Freudenau: vor der Hofloge. *1. Erzherzog Otto; 2. Erzherzogin-Witwe Stephanie; 3. G. d. C. Graf Paar; 4. Erzherzogin Marie Valerie; 5. Erzherzog Ludwig Victor; 6. Fürst Carl Trautmannsdorff; 7. Erzherzog Franz Ferdinand; 8. Gräfin Thun-Wilczek; 9. Minister d. Aussern Graf Agenor Goluchowski; 10. Oberst Carl Graf Auersperg; 11. Minister-Präsident Graf Franz Thun; 12. Erzherzog Franz Salvator. (17) [Abb.]: Bei Vater Emmerich. *1. Leopoldine Müller; 2. Anton Musch; 3. Hofdiener Franz Zapletal; 4. Emmerich Danyicska. (18) [2 Abb.]: (1)Vor dem Schweizerhofthor. *1.Hofstabs-Adjutant Oberlieutenant Anton Trost; 2. Hofstabs-Feldwebel Weber. (2)Wachzimmer d. Leibgarde - Infanterie. **1. Leopold Drexler; 2. Johann Baumgärtner; 3. Josef Csacska; 4. Wenzel Rosin; 5. Wenzel Werner; 6. Wilhelm Peiker; 7. Raimund Hejtmann; 8. Michael Heinsel; 9. Johann Houžek. (19) [Abb.]: Der Kaiser beim Fenster während der Burgwache-Ablösung. (20) [Abb.]: Bei der Burgmusik. ([21]) [Abb.]: Im Audienzsaal. I*1. K. u. Garde u. Rittm. Otto v. Unghváry; 2. k. u. Garde u. Rittm. Franz v. Borsiczky; 3. k. u. Garde-Vice-Wachtm. u. Major Julius v. Zsarnay; 4. k. u. k. Garde u. Rittm. Johann v. Soukup; 5. k. u. k. Garde u. Rittm. Eugen Freiherr v. Pillerstorff; 6. k. u. k. Garde-Vice-Wachtm. Otto v. Lesonitzky; 7. k. u. Garde u. Rittm. Leonh. v. Kiss; 8. Flügeladjutant Carl Ritter v. Wessely; 9. Graf Hans Wilczek jun.; 10. Geh. Rath Nik. Dumba. Im Audienzsaal. II.*1. Hof-Commissär Ritter von Weckbecker; 2. kaiserlicher Rath J. E. Ruthmayer; 3. Hof-Obercommissär Carl Pusch; 4. FZM. Rudolf Freiherr von Merkl; 5. Geh. Rath Carl Graf Lanckoroński; 6. Nuntius Mns. Taliani; 7. Geh. Rath Josef Freiherr von Bezecny; 8. Cardinal Fürsterzbischof Dr. Gruscha; 9. Unterrichtsminister Dr. Julius Wlassics; 10. Dr. Rob. Pattai; 11. Marquis Moussa Freige. (22 - 23) [Abb.]: Vor dem Audienzsaal. *1. Polizei Oberkommissär Otto Marinovich: 2. Official im Obersthofmeisteramt Ritter von Waldhütter. (24) [Abb]: Vor der Erstattung des Vortrages. *1. Minister des Aeussern Graf Agenor Goluchovski; 2. Geheimer Rath Emil Freiherr von Chertek; 3. Geheimer Rath Adolf Freiherr von Braun. (25) [Abb.]: Garden beim Fenster. *1. Kgl. ungar. Garde und Rittmeister Ludwig von Dadányi; 2. k. u. k. Garde und Rittmeister Johann Soukup von Salisko. (26) [Abb.]: Im Flügeladjutanten-Zimmer. *1. Flügel-Adjutant Major Heinrich Freiherr von Kulmer; 2. Flügel-Adjutant Obst. Hugo Fürst Dietrichstein; 3. Flügel-Adjutant Major Carl Ritter v. Wessely. (27) [Abb.]: Vortrag des ersten Obersthofmeisters. *1. Erster Obersthofmeister FML. Rudolf Prinz Liechtenstein. (28) [Abb.]: Gemeinsame Minister-Conferenz unter Vorsitz des Kaisers. *1. Österreichischer Finanzminister Dr. Josef Kaizl; 2. Vice-Admiral Freiherr von Spaun; 3. Hofrath Cajetan von Mérey; 4. Reichs-Finanz-Minister Benjamin v. Kállay; 5. ungarischer Ministerpräsident Ladislaus Lukács; 7. Reichs-Kriegsminister G. d. C. Edmund Edler v. Krieghammer; 8. österreichischer Ministerpräsident Franz Graf Thun; 9. Minister d. Aeussern Agenor Graf Goluchowski. ([29]) [Abb.]: Feierliche Eröffnung des Reichsrathes. ([30 - 31]) [Abb.]: Säbel Radetzky's und Standarte des I. Englische Dragoner-Reg. (32) [Abb.]: Das Ministerium Thun vor der Beeidung. *1. Garde-Vice-Wachtmeister u. Major Otto Edler v. Lesonitzky; 2. Garde u. Rittmeister Arthur Prennschitz v. Schützenau; 3. Garde u. Rittmeister Adolf Foser; 4. Garde u. Rittmeister Ladislaus Edler v. Benesch; 5. Garde-Vice-Wachtmeister u. Major v. Herdlicska; 6. Garde u. Rittmeister Sigmund Juhász de Kislapás; 7. Oberstkämmerer Hugo Graf v. Abensperg-Traun; 8. Garde u. Rittmeister Raimund Sebetić; 9. Minister des Aeussern Agenor Graf Goluchowski; 10. Landesverteidigungs-Minister FZM Zeno Graf Welsersheimb; 11. Hof-Ober-Commissär Maximilian von Eltz; 12. Hof-Commissär Josef Renglovics; 13. Minister-Präsident Franz Graf Thun; 14. Finanz-Minister Dr. Josef Kaizl; 15. Justiz-Minister Dr. Ignaz Edler von Ruber; 16. Ackerbau-Minister Michael Freiherr von Kast. 17. Minister für Galizien, Adam Ritter von Jędrzejowicz; 18. Eisenbahn-Minister Dr. Heinrich Ritter v. Wittek; 19. Unterrichts-Minister Arthur Graf Bylandt-Rheidt; 20. Handels-Minister Dr. Josef Maria Baernreither; 21. Hofrath Eugen Freiherr v. Hausenschield-Bauer. ([33]) [Abb.]: Auferstehung: Mitglieder der Hofcapelle. *1. Paukenträger Rohrhofer; 2. Hof-Trompeter Adolf Stiegler; 3. Paukist Franz Weber; 4. Hoftrompeter Franz Stiegler; 5. Paukenträger Franz Jellinek. (35) [Abb.]: Fusswaschung: Pfründner wird heimgeführt. (36) [Abb.]: Ceremonie der Fusswaschung. *1. Erster Obersthofmeister Rudolf Prinz zu Liechtenstein; 2. Oberhof-Caplan Dr. Carl Schnabl; 3. Propstpfarrer Ph. Dr. Gottfried Marschall; 4. Erzherzog Otto; 5. Erzherzog Ludwig Victor; 6. Erzherzog Eugen. ([37]) [Abb.]: Frohnleichnams-Procession: Kämmerer und Truchsessen. *[linke Bildseite] 1. Marian von Bogdanovics; 2. Ernst Freiherr von Laudon; 3. Oberlieutenant Ernst Graf Hoyos; 4. Emmerich Freiherr von Mattencloit; 5. Oberlieutenant Baron Dobrzenski; 7. Adolf Graf Beust; 8. Gustav Graf Pötting. [rechte Bildseite] 1. Béla Gr. Cziráky; 2. Oberl. C. Gr. Kinsky; 3. Flügel-Adj. Maj. Fr. Folliot de Crenneville-Poutet; 8. Hofsecr. E. Frh. v. Weber; 9. M. Gr. Bossi-Fedrigotti; 10. Flüg.-Adj. Gr. Alberti de Poja. (38 - 39) [Abb.]: Frohnleichnams-Procession: ungarische Leibgarde. *1. FML. Alexander Ritter Baccarcich von Nagy-Écs; 2. kgl. ung. Garde u. Rittmeister Adalbert Farkas von Orbánfalva; 3. kgl. ung. Garde und Rittmeister Alexander Zgórski von Gyarmata; 4. kgl. ung. Garde und Rittmeister Coloman Miticzky de Nemes-Miticz; 5. kgl. ung. Garde und Rittmeister Novaković Edler von Gyuraboj. (40) [Abb.]: 1. Oberhofmeister Alfred Fürst Montenuovo; 2. Erzherzog Franz Ferdinand; 3. General-Adjutant G. d. C. Eduard Graf Paar; 4. Erzherzog Otto; 5. Erzherzog Ludwig Victor; 6. Erzherzog Leopold Ferdinand; 7. Erzherzog Josef Ferdinand; 8. Erzherzog Leopold Salvator; 9. Erzherzog Friedrich; 10. Erzherzog Eugen; 11. Garde-Capitän G. d. C. Eugen Freiherr v. Piret; 12. Erzherzog Rainer; 13. Cardinal Fürst-Erzbischof Dr. Anton Gruscha; 14. Garde-Infant.-Compagnie-Commandant Oberst Carl Freiherr v. Minutillo; 15. Erster Obersthofmeister FML. Prinz Rudolf Liechtenstein; 16. Garde-Hauptmann Franz Mayer; 17. Geheimer Rath Ferdinand Fürst Kinsky; 18. FML. Josef Sommer; 19. Garde Wachtmeister Major Carl Geiger v. Klingenberg; 20. Garde und Rittmeister Hermann Freih. v. Waldegg. ( - ) [Abb.]: Frohnleichnams-Procession: Ankunft des Kaisers vor der Stephanskirche. ([41]) [Abb.]: Hofball: Cercle. *1. Gräfin Roman Potocka-Radziwill; 2. Fürstin Pauline Metternich; 3. Gräfin Wilcek-Kinsky; 4. Weihbischof Eduard Angerer; 5. Minister-Präsident a. D. Paul Frh. v. Gautsch; 6. Geh. Rath Johann Graf Harrach; 7. Aelxander Markgraf Pallavicini; 8. Leopold Graf Podstatzky-Liechtenstein; 9. Erster Obersthofmeister FML. Rudolf Prinz Liechtenstein; 10. Statthalter Graf Erich Kielmansegg; 11. Capit. d. ung. Leibg. Andreas Pálffy. (43) [Abb.]: Hofball: Erzherzogin Maria Josepha Hält Cercle. *1. Obersthofmeisterin Gräfin Marietta Széchenyi-Hoyos; 2. Erzherzogin Maria Josefa; 3. Kronprinzessin-Witwe Stephanie; 4. Erzherzogin Marie Valerie. (44) [Abb.]: Hofball: Vorstellung des Diplomatischen Corps im Marmorsaale. *1. Bayer. Gesandter Clemens Freiherr von Podewils-Dürniz; 2. Gesandter von Nordamerika Charlemagne Tower; 3. Niederländ. Gesandter Frederic Philippe Van der Hoeven Jonkheer; 4. Belgischer Gesandter E. Baron de Borchgrave; 5. Gesandter der Schweiz Alfred de Clapréde; 6. Belg. Legations-Rath Konrad Buisseret-Steenbecque; 7. Rumän. Gesandter Emile J. Ghika; 8. Persischer Gesandter General Nériman Khan; 9. Französischer Botschafter Marquis Frédéric de Reverseaux; 10. Französ. Milit. Attaché, Escadrons-Chef Baron de Berckheim; 11. Engl. Botschafter Sir Horace Rumbold; 12. Engl. Milit.-Attaché Oberst F. M. Wardrop C. B.; 13. Türkischer Botschafter Mahmoud Nedim Bey; 14. Span. Botschafter Don Isidoro Hoyos Marquis se Hoyos; 15. Span. Milit.-Attaché, Oberstlieut. des Gen.-Stabes Don José Centano; 16. Russ. Milit.-Attaché Oberst Stephan de Woronine; 17. Russ. Botschafter Peter Graf Kapnist; 18. Deutscher Botschafter Philipp Graf zu Eulenburg-Hertefeld; 19. Russ. II. Botschafts-Secretär Nikolaus v. Stolypine; 20. Deutscher Milit.-Attaché Oberstlieut. Kuno Graf v. Moltke; 21. Deutscher Boptschafter Prinz Carl Max v. Lichnowsky; 22. Italien. Botschafter Conte Constantin Nigra; 23. Italien. Milit.-Attaché Oberst im Gen.-Stab Cav. Luigi Nava; 24. Ital. Botschafts-Secretär Marchese Cusani Confalonieri; 25. Apost. Nuntius Erzbischof Mons. Emilio Taliani; 26. Päpstl. Uditore Monsign. Achille Locatelli; 27. Päpstl. Secretär Monsign. Charles Montagnini. ([45]) [Abb.]: Hofball: Der Kaiser verlässt den Saal. (46) [Abb.]: 1. Elisabeth Gräfin Kinsky-Henckl; 2. Geh. Rath Ferdinand Fürst Kinsky; 3. Obersthofmeister Alfred Fürst Montenuovo; 4. Geh. Rath Adolf Josef Fürst zu Schwarzenberg; 5. Präsident, Geheimer Rath Dr. Josef Alexander Freiherr von Helfert; 6. Marie Gräfin Wydenbruck-Fugger; 7. Präs. d. Gemeins. Obersten Rechnungshofes, Geh. Rath Ernst von Plener; 8. Oberceremonienmeister G. d. C. Koloman Graf Hunyady; 9. Erster Obersthofmeister FML. Rud. Prinz Liechtenstein; 10. Kronprinzessin-Witwe Stephanie; 11. Erzherzogin Franz Ferdinand; 12. Erzherzogin Isabella; 13. Erzherzog Ludwig Victor; 14. Erzherzog Otto; 15. Hans Graf Wilcek jun.; 16. Anastasia Gräfin Kielmansegg-Lebedeff. ( - ) [Abb.]: Hofball: beim Buffet. (47) [Abb.]: Hofball: ermüdet. (48) [Abb.]: Hofball: im Theesalon. *1. Kronprinzessin-Witwe Stephanie; 2. Grossherzogin Alice von Toscana; 3. Prinzessin Maria Louise von Cumberland; 4. Erzherzogin Maria Josepha; 5. Prinzessin Maria von Liechtenstein-Apponyi; 6. Erzherzogin Marie Valerie; 7. Gräfin Elisabeth Wilcek-Kinsky; 8. Fürstin Franziska Montenuovo Kinsky; 9. Fürstin Josefine Trauttmansdorff-Pallavicini; 10. Gräfin Marietta Széchenyi-Hoyos. ([49]) [Abb.]: Ball bei Hof: Comtessen-Insel. *1. Comtesse Gabrielle Eleonore Chotek; 2. Prinzessin Marie Montenuovo; 3. Prinzessin Windischgrätz; 4. Prinzessin Julie Montenuovo; 5. Comtesse Marie Kinsky; 6. Comtesse Sofie Bawarowska; 7. Comtesse Franziska Larisch; 8. Graf Ottokar Czernin; 9. Baronesse Ida Gudenus; 10. Comtesse Gabrielle Rechberg; 11. Garde-Rittm. Erbgraf Ernst Rüdiger Starhemberg; 12. Kämmerer Marian Ritter von Rosco-Bogdanovicz. (50) [Abb.]: Ball bei Hof: Vortänzer. *1. Erzherzog Ferdinand Carl; 2. Prinzessin Marie Montenuovo; 3. Prinzessin Windischgrätz; 4. Prinzessin Julie Montenuovo; 5. Gräfin Caroline Széchenyi-Ledebur; 6. Garde-Oberlieutenant Ottokar Freiherr von Dobrzensky; 7. Lieutenant Prinz Friedrich Liechtenstein; 8. Comtesse Essi Fürstenberg; 9.Baronesse Marie Gudenus. (51) [Abb.]: Ball bei Hof: Auf der Botschafterstiege. (52) [Abb.]: 1. Botschafter Sir Horace Rumbold; 2. Lady Luiza Rumbold; 3. Fürstin Marie Kinsky-Liechtenstein; 4. Erster Stallmeister, Rittmeister Graf Ferdinand Kinsky; 5. Landesvertheidigungs-Minister FZM. Graf Zeno Welsersheimb; 6. Minister a. D. Geh. Rath Dr. Leon Ritter von Bilinski; 7. Fürstin Franziska Montenuovo-Kinsky; 8. Geh. Rath Fürst Paul Esterházy; 9. Oberstkämmerer Graf Hugo Abensperg-Traun; 10. Oberstjägermeister Leopold Freiherr von Gudenus; 11. Oberlieutenant Carl Graf Trauttmannsdorff-Weinsperg; 12. Unterrichtsminister Arthur Graf Bylandt-Rheidt; 13. Bank-Gouverneur Geheimer Rath Julius Kautz; 14. Rittmeister Carl Fugger Babenhausen; 15. Gräfin Eleonore Fugger-Hohenlohe; 16. Othon Baron de Bourgoing; 17. Baronin Therese Bourgoing-Kinsky; 18. Gräfin Marie Wydenbruck-Fugger. ( - ) [Abb.]: Portier beim Aufgang zu den kaiserlichen Apartements. *Josef Schlögl. (53) [Abb.]: Hofrath von Loebenstein, Hofconcipist Nepalleck und Hofcommissär Bar. Lütgendorff. (54) [Abb.]: Empfang des Kaisers Wilhelm II. auf dem Nordbahnhofe. *1. Sattelmeister Dithrich; 2. Kaiser Wilhelm II.; 3. Botschafter Philipp Graf Eulenburg; 4. Botschafter Ladislaus von Szögenyi-Marich; 5. G. d. C. Eduard Graf Paar; 6. Erzherzog Rainer; 7. General Graf Schlieffen; 8. Militär-Attaché Graf Hülsen-Haeseler; 9. General-Adjutant Graf von Hahnke; 10. Erzherzog Friedrich; 11. Erzherzog Otto; 12. Statthalter Erich Graf Kielmannsegg; 13. Erzherzog Franz Salvator; 14. Erzherzog Eugen. ([55]) [Abb.]: Galavorstellung in der Oper zu Ehren des Kaisers Wilhelm II. *1. Erzherzog Franz Ferdinand; 2. Erzherzog Franz Salvator; 3. Erzherzogin Caroline Imaculata; 4. Erzherzog Otto; 5. Kaiser Wilhelm II. 6. Erzherzogin Maria Theresia; 7. Erzherzog Ludwig Victor; 8. Erzherzogin Elisabeth; 9. Erzherzog Rainer; 10. Erzherzog Albrecht. (56) [Abb.]: Fahrt des Kaisers mit Kaiser Nikolaus II. in die Hofburg. ([57]) [Abb.]: Saalthürherr. *Alois Hein. (58) [Abb.]: Galadiner zu Ehren Kaiser Nikolaus II. im Ceremoniensaal. *1. Minister d. Aeussern Graf Agenor Goluchowski; 2. Erzherzogin-Witwe Stephanie; 3. Kaiserin Alexandra; 4. Kaiserin Elisabeth; 5. Kaiser Nikolaus II.; 6. Erzherzogin Maria Josepha. (59) [Abb.]: Galadiner: auftragende Lakeien. (60) [Abb.]: Trauung des Prinzen Louis Philipp von Orleans in der Hofburgpfarrkirche. *1. Cardinal Fürst-Erzbischof Gruscha; 2. Bischof von Stuhlweissenburg Dr. Philipp Steiner; 3. Hofburgpfarrer Prälat Dr. Laurenz Mayer; 4. Hofceremoniär Dr. Schnabl; 5. Herzog Louis Philipp von Orleans; 6. Erzherzogin Maria Dorothea; 7. Nuntius Mns. Taliani; 8. Erzherzog Joseph; 9. Herzog von Chartres; 10. Maria Amalia Königin von Portugal; 11. Erzherzogin Clotilde. ([61]) [Abb.]: Erster Stallmeister Graf Kinsky bei der Bespannung. *1. Futtermeister Ankowitsch; 2. Stallübergeher Martin Kasamas; 3. Erster Stallmeister Graf Kinsky; 4. Hofkutscher Kaspar; 5. Hofkutscher Rufera; 6. Hofkutscher Fialka; 7. Hofkutscher Boursch. (62) [Abb.]: Aus dem Lipizaner Gestüt. (63) [Abb.]: Oberbereiter Styles und Leibbereiter Lechartier. (64) [Abb.]: Im Marstall: bei der Morgen-Toilette. *1. Ober-Reitknecht Czerny; 2. Erster Obersthofmeister Rudolf Prinz zu Liechtenstein; 3. Leibbereiter Adolf Lechartier. ([65]) [Abb.]: Lipizaner in Dressur. *Oberbereiter Meixner. (66) [Abb.]: Officiersgardewagen.* 1. K. u. k. Garde und Rittmeister Ernst Graf Wurmbrand-Stuppach. (67) [Abb.]: Im Künstlerhause.* 1. Erzherzog Otto; 2. Baurath Prof. Deininger; 3. Maler Eugen Felix; 4. Maler Hans Temple. (69) [Abb.]: Der Kaiser im Atelier Angeli. (70) [Abb.]: Der Kaiser in der Ausstellung der "Vereinigung der Bildenden Künste Oesterreichs".* 1.Flügel-Adjut. Major Karl Ritter von Wessely; 2. Präsident Gustav Klimt; 3. Professor Rudolf Alt; 4. Josef Engelhart; 5. Carl Moll; 6. Franz Hohenberger; 7. Hans Tichy; 8. Architekt Josef Olbrich; 9. Carl Müller; 10. Eugen Jettel. ([71]) [Abb.]: Der Kaiser in der Incognitologe des Burgtheaters.* 1. General-Director Eduard Palmer; 2. Hofrath Dr. Max Burckhard; 3. Schriftsteller Hermann Bahr; 4. Gen.-Director Theodor Ritter v. Taussig; 5. Albert Freiherr von Rothschild; 6. Schriftsteller Ludwig Speidl; 7. Gen.-Intendant Aug. Freih. v. Plappart; 8. Director des Burgtheaters Dr. Paul Schlenther; 9. Redakteur Julius Bauer; 10. Hofrath Dr. Hermann Nothnagel; 11. Schauspielerin Rosa Retty; 12. Hofrath Friedr. Uhl; 13. Redakteur Ludwig Hevesi. (73) [Abb.]: Bei der Audienz.* Kammer- und Hofopern Sängerin Marie Renard. (74) [Abb.]: Der Kaiser bei der Rettungsgesellschaft.* 1. Erzherzog Eugen; 2. Erzherzog Rainer; 3. Landesgerichtspräsident Eduard Graf Lamezan; 4. Chefarzt Dr. Charas; 5. Geheimer Rath Hans Graf Wilczek. 6. Weihbischof Dr. Eduard Angerer; 7. Bürgermeister Dr. Karl Lueger. (76) [Abb.]: Der Kaiser auf dem Ball der Stadt Wien.* 1. Zweiter Vice-Bürgermeister Dr. Josef Neumayer; 2. Statthalter Erich Graf Kielmansegg; 3. Erster Vice-Bürgermeister Josef Strobach; 4. Erzherzog Rainer; 5. Erzherzog Ludwig Victor; 6. Apostol. Nuntius Monsign. Taliani; 7. Erzherzog Otto; 8. Marie Porzer; 9. Käthe Kment; 10. Mathilde Cžjžek-Breymann; 11. Amalie Pattai; 12. Anastasia Gräfin Kielmansegg-Lebedeff; 13. Emmy v. Eisner-Eisenhof; 14. Stadtrath Dr. Theodor Wähner. 15. Bürgermeister Dr. Carl Lueger; 16. Stadtrath Vincenz Wessely. (77) [Abb.]: Leibkutscher und Leibjäger beim Wagen sr. Majestät. (78) [Abb.]: Hofcourier. (79) [Abb.]: Schönbrunn: der Kaiser besichtigt die Orangenbäume. (80) [Abb.]: Schönbrunn: der Kaiser spricht einen Gärtner an. (81) [Abb.]: Der Kaiser verlässt Schönbrunn. (82) In Budapest. (83) [Abb.]: Der Portier der Ofner Burg in Wintergala.* Alois Rauschbacher. (83) [Abb.]: Der Kaiser in seinem Arbeitszimmer. (84) [Abb.]: Der Kaiser im Burggarten. (85) [Abb.]: Das Schlafzimmer des Kaisers. (86) [Abb.]: Der Kaiser wohnt in der Burgcapelle der Messe bei. (87) [Abb.]: Domherr Vézinger. (88) [Abb.]: Der Kaiser im Rauchzimmer. (89) [Abb.]: Adjutantenzimmer. Flügeladjutant Graf Alberti. (90) [Abb.]: Ministerpräsident Baron Banffy beim Vortrag. (91) [Abb.]: Hoftafel.* 1. Bischof Karl Rimély; 2. Stefan Rakovszky; 3. Josef von Szlávy; 4. Graf Aladár Andrássy. (92) [Abb.]: Der grosse Vorsaal des Audienzzimmers.* 1-4. Herzegov. Deputation; 5. Georg Zala; 6. Johann Fadrusz; 7. Baron Friedrich Podmaniczky; 8. Baron Alexius Nopcsa; 9. Ignaz Darányi; 10. G. d. C. Baron Géza Fejérváry; 11. Alexander Erdélyi; 12. Desiderus Szilágyi; 13. Cardinal Lorenz Schlauch. ([93]) [Abb.]: Die Herolde des Banderiums. (94) [Abb.]: Graf Zeno Csáky an der Spitze des Banderiums des Békéser Comitates. (95) [Abb.]: Minister des Inneren Perczel und Gefolge. (96) [Abb.]: 1. Erzherzogin Marie Valerie; 2. Kronprinzessin-Witwe Stephanie; 3. Erzherzogin Gisela; 4. Erzherzogin Clotilde; 5. Erzherzogin Isabella; 6. Erzherzogin Auguste; 7. Erzherzog Eugen; 8. Kaiserin Elisabeth; 9. Erzherzog Joseph; 10. Erzherzog Franz Salvator; 11. Erzherzog Otto; 12. Erzh. Friedrich; 13. Ferdinand IV., Grossherzog v. Toscana; 14. Erzherzog Joseph August; 15. Erzherzog Leopold Salvator; 16. Erzherzog Ludwig Victor; 17. Geh. Rath Eugen Graf Zichy; 18. Michael Munkácsy; 19. Geh. Rath Eugen Graf Karácsonyi; 20. Honvédminister FZM. Géza Baron Féjerváry; 21. Dr. Maurus Jókai; 22. Mitglied des Magnatenhauses Feodor Baron Nikolics; 23. Reichstagsabgeordneter Aurel Münnich; 24. Präsident des ung. Abgeordnetenhauses Desider v. Szilágyi; 25. Ung. Ministerpräsident a. D. Geh. Rath Koloman von Tisza; 26. Geh. Rath Albin Graf Csáky; 27. Banus Carl Graf Khuen-Héderváry; 28. Cardinal Fürstprimas Claudius Vaszary; 29. Ung. Handelsminister Ernst Baron Dániel; 30. Ung. Minister-Präsident Desider Baron Bánffy; 31. Präsident des österr. Abgeordnetenhauses Johann Freih. v. Chlumecky; 32. Ung. Oberstkämmerer Geh. Rath Aladár Graf Andrássy; 33. Kronhüter Koloman von Széll; 34. Cardinal Lorenz Schlauch; 35. Ung. Staats-Secretär geh. Rath Desider von Gromon; 36. Reichstagsabgeordneter Albert Graf Apponyi; 37. Ung. Unterrichtsminister Dr. Julius von Wlassics; 38. Österreichischer Minister-Präsident Kasimir Graf Badeni; 39. Präs. des ung. Verwalt.-Gerichtshofes, Geh. Rath Dr. Alex. Wekerle; 40. Min. d. Aeussern Graf Agenor Gluchowski. ( - ) [Abb.]: Der Kaiser eroffnet die Millenniumsausstellung. ([97]) [Abb.]: Géza Melzer im Banderium des Borsoder Comitats. (98) [Abb.]: Graf Andreas Bethlen mit der Fahne Siebenbürgens. (99) [Abb.]: Abgeordnete erwarten vor dem Reichstagsgebäude die ungarische Krone. (100) [Abb.]: Millenniums-Tedeum: Rede des Fürstprimas Claudius Vaszary. *1. Kaiserin Elisabeth; 2. Oberstkämmerer Graf Aladár Andrássy; 3. Generaladjutant G. g. C. Graf Paar; 4. Oberstküchenmeister Graf Bellegarde; 5. Fürstprimas Claudius Vaszary. ([101]) [Abb.]: Prachtcarrosse mit der ungarischen Krone. ([102]) [Abb.]: Gefolge des Kronenwagens. *1. Karl Gerlóczy; 2. Karl Vosits; 3. Paul Olhauser. (103) [Abb.]: Cardinal Fürstprimas Vaszary in seiner Prachtcarosse. (104) [Abb.]: Der ungarische Reichstag huldigt dem Herrscherpaare. - Rede Desider Szilágyi's. * 1. Kaiserin Elisabeth; 2. Landesvertheidigungs-Minister G. d. C. Baron Géza Fejérváry; 3. Minister für Cultus und Unterricht Dr. Julius Wlassics; 4. Minister-Präsident Baron Desiderius Bánffy; 5. Erzbischof von Kolocsa Georg Császka; 6. Fürstprimas Claudius Vaszary; 7. Koloman Tisza; 8. Präsident des Abgeordnetenhauses Desiderius Szilágyi; 9. Vicepräsident des Abgeordnetenhauses Graf Tibor Károlyi. ([105]) [Abb.]: Baron Georg Bánffy. (106) [Abb.]: Graf Tassilo Festetics. (107) [Abb.]: Der Kaiser bei dem Turnfest der Schuljugend. *1. Reichskriegsminister G. d. C. Baron Krieghammer; 2. Corps-Commandant FZM. Prinz Lobkowitz; 3. Oberststabelmeister Albert Berzeviczy; 4. Vicebürgermeister Karl Gerlóczy; 5. Handelsminister Baron Ernst Dániel; 6. Minister für Cultus und Unterricht Dr. Julius Wlassics. (108) [Abb.]: Einzug des deutschen Kaisers Wilhelm II. in Budapest. ([109]) [Abb.]: Kaiser Franz Joseph I. und Kaiser Wilhelm II. gehen vom neuen Reichstagsgenäude zum Justizpalast. *1. Baron Desiderius Bánffy; 2. Kaiser Wilhelm II., 3. Béla Rudnay. (110 - 11) [Abb.]: Obersthofmeister Garf Ludw. Apponyi. (112) [Abb.]: Trinkspruch Kaiser Wilhelms II. ([113]) [Abb.]: Das beleuchtete Ofen. (114) [Abb.]: Das Redoutengebäude während der Beleuchtung. ([115]) [Abb.]: Der Kaiser mit dem rumänischen Königspaare im Parkclub. *1. Baron Béla Aczél; 2. Graf Csekonits; 3. Frau von Perczel; 4. König von Rumänien; 5. Königin von Rumänien; 6. Graf Széchényi; 7. Gouverneur von Fiume Graf Ladislaus Szapáry; 8. Baronin Dániel; 9. Oberstkämmerer Graf Aladár Andrássy. (117) [Abb.]: Die Burg in Ofen. (118) [Abb.]: Der Kaiser wird vor der Kunsthalle erwartet. *1.Erzherzog Josef; 2. Ferdinand IV. Grossherzog von Toscana; 3. Herzog Philipp von Coburg; 4. Erzherzog Leopold Salvator; 5. Erzherzog Josef August; 6. Erzherzog Friedrich; 7. Minister für Cultur und Unterricht Dr. Julius Wlassics; 8. Honvédminister Baron Ernst Dániel; 10. Erzherzog Otto; 11. Staatssecretär Albert Berzeviczy; 12. Sectionsrath Dr. Nicolaus von Zsmerecsányi. ([119]) [Abb.]: Der Kaiser bei dem Photographen Koller. *1.Roman Forché; 2. Stefan Gálfy. (120) [Abb.]: Der Kaiser lässt sich durch Michael Munkácsy dessen Bild "Ecce Homo" erklären. *1. Sectionsrath Dr. Nikolaus v. Szmrecsányi; 2. Minister für Cultus und Unterricht Dr. Julius Wlassics; 3. Michael Munkácsy. ([121]) [Abb.]: Das neue Parlamentsgebäude. (122) [Abb.]: Georg Zala modelliert die Büste des Kaisers. ([123]) [Abb.]: Der Kaiser besichtigt die neuen Burgbauten. *Oberpolier Franz Grossmann. (124) [Abb.]: Burghauptmann Ludwig Ritter von Ybl. (125) [Abb.]: Ansicht der neuen königl. Burg mit der Statue des Urhebers Nikolaus Ybl. (126) [Abb.]: Huldigungs-Fackelzug für den Kaiser. ([127]) [Abb.]: 1. Hauptstädt. Rath Karl Vosits; 2. Gemeinderath Andreas Thék; 3. Reichstagsabgeordneter Advokat Johann Radócza; 4. Gemeinderath Franz Fektor; 5. Reichstagsabgeordneter Gemeinderath Albert von Berzeviczy; 6. Hauptstädt. Rath Dr. Johann Vaszilievits; 7. Vice-Bürgermeister Karl Gerlóczy; 8. Bez.-Vorst. Paul Olhauser; 9. Hauptstädt Rath Franz Faller; 10. Ober-Bürgermeister Josef Márkus; 11. Gemeinderath Johann Mérő; 12. Bürgermeister Johann Halmos; 13. Gemeinderath Architekt Julius Pártos; 14. Gemeinderath Sigmund Medrey; 15. Pfarrer Vincenz Stieber; 16. Reichstags-Abgeordneter Gemeinderath Alexander Hegedüs; 17. Oberhausmitglied Gemeinderath Julius Ludvigh; 18. Gemeinderath Samuel Tiller; 21. Gemeinderath Truchsess Dr. Gustav Degen; 22. Gemeinderath Baumeister Joh. Bobula; 23. Gemeinderath Architekt Alfred Wellisch; 24. Reichstagsabgeordneter Advokat Géza Polonyi; 25. Reichstags-Abgeordneter Gemeinderath Dr. Max Falk; 26. Gemeinderath Jos. Pucher. ( - ) [Abb.]: Der Kaiser empfängt die Abordnung der Haupt- und Residenzstadt Budapest. ([129]) Auf Reisen. (131) [Abb.]: (131) [Abb.]: Der Kaiser begibt sich in den Hofzug. *1.Wagenmeister Josef Lehmayer; 2. Hofrath Klaudius Ritter von Klaudy; 3. Ingenieur August Hagen; 4. Wagenrevisor Josef Müller. (132) [Abb.]: Hofzug auf der Fahrt. (133) [Abb.]: In der Küche des Hofzuges. (134) [Abb.]: Kaiser mit Suite an der Tafel im Speisesalon des Hofzuges. *1. Generalstabs-Hauptmann Rudolf Dittl v. Wehrberg; 2. Kaiserl. russ. Oberst und Militär-Attaché Stefan de Woronine; 3. Oberstabsarzt Dr. Josef Kerzl; 4. Flügel-Adjutant Major Hugo Fürst v. Dietrichstein; 5. Flügel-Adjutant Oberstlieutenant Thaddäus graf Alberti; 6. Oberlieutenant Adolf Graf Ledebur-Wicheln; 7. General-Adjutant G. d. C. Eduard Graf Paar; 8. Hofrath Klaudius Alexander Ritter v. Klaudy; 9. General-Adjutant FML. Arthur Bolfras von Ahnenburg; 10. Obersthofmeister Alfred Fürst von Montenuovo; 11. Erzherzog Otto; 12. Generalstabs-Oberst Ludwig Wanka; 13. Minister des Aeussern Agenor Graf Goluchowski; 14. Generalstabs-Chef FZM. Friedrich Freiherr von Beck; 15. Geh. Rath Julius Freiherr von Zwiedinek-Südenhorst. (135) [Abb.]: Schlafsalon des Kaisers im Hofzuge. (136) [Abb.]: Klosterneuburg: der Kaiser in der Grabcapelle des heiligen Leopold. *1. Erzherzog Carl Ludwig; 2. Erzherzog Rainer; 3. Professor Paul Wache; 4. Stiftsdechant Leopold Hanauska; 5. Abt Ubald Kostersitz. (137) [Abb.]: Korneuburg: Vorstellung des Gemeinderathes. *1. Kriegsminister G. d. C. Edm. Edl. von Krieghammer; 2. General-Adjutant Eduard Graf Paar; 3. Bürgermeister Schaumann; 4. General-Adjutant Arthur von Bolfras. (138) [Abb.]: Linz: im Garten des Museums. *1. General-Adjutant Eduard Graf Paar; Erzherzog Carl Ludwig; 3. Statthalter Victor Freiherr von Pouthon. (140) [Abb.]: Graz: costümierte Reiter geleiten den Kaiser zur Universität. (141) [Abb.]: Graz: der Kaiser in der Universität. *1. Rector Hofrath Alexander Rollet; 2. Professor Dr. Moriz Holl; 3. Professor Dr. Schütz; 4. FZM. Wilhelm Freiherr von Reinländer. (142) [Abb.]: Abbazia: Kaiser Franz Joseph und Kaiser Wilhelm II. vor dem Hotel Stephanie. *1. Director Anton Silberhuber; 2. Oberst Guido Wachter; 3. General-Adjutant Graf Paar; 4. Erzherzog Josef; 5. Kaiser Wilhelm II. (143) [Abb.]: Das beleuchtete Abbazia vom Meere aus. ([145]) [Abb.]: Abbazia: die Deutsche Kaiserfamilie bei der Villa Amalaia. *1. Kaiser Wilhelm II.; 2. Kaiserin Auguste; 3. Kaiserliche Prinzen. (146) [Abb.]: Innsbruck: eine historische Abtheilung d. Festzuges. (147) [Abb.]: Innsbruck: Enthüllung des Andreas Hofer-Denkmals. *1. Erzherzog Carl Ludwig. (148) [Abb.]: Innsbruck: der Kaiser am Schiessstand. *1. FZM. Friedrich Freiherr von Beck; 2. Leibjäger Friedrich Spannbauer; 3. General-Adjutant Eduard Graf Paar. (149) [Abb.]: Innsbruck: aus dem Festzug der alten Tiroler Schützen. (150) [Abb.]: Prag: der Hradschin. (151) [Abb.]: Prag: in der Ausstellung. *1. Carl Max Graf Zedwitz. (152) [Abb.]: Prag: Bauernhochzeit in der Ausstellung. (153) [Abb.]: Prag: Erzherzog Franz Ferdinand in der Landesausstellung. *1. FML. Hugo Graf Wurmbrand; 2. GM. Leo Graf Wurmbrand; 3. Franz Graf Thun; 4. Erzherzog Franz Ferdinand. (154) [Abb.]: Prag: Der Kaiser vor dem Grabdenkmal des heil. Johannes von Nepomuk. *1. Carl Max Graf Zedwitz; 2. Cardinal Fürst-Erzbischof Graf Schönborn; 3. Franz Graf Thun; 4. Georg Fürst von Lobkowitz. (155) [Abb.]: Prag: Typen böhmischer und mährischer Landbevölkerung in der Landesausstellung. (156) [Abb.]: Landskron: Begrüssung durch weissgekleidete Mädchen. *1. Französischer Militär-Attaché Baron den Berckheim; 2. Erzherzog Albrecht; 3. General-Adjutant FML. von Bolfras; 4. Erzherzog Rainer. (157) [Abb.]: Mährische Königsreiter. (158) [Abb.]: Landskron: Erzherzog Franz Ferdinand, Franz Graf Thun und Prinz Rudolf von und zu Liechtenstein. ([159]) [Abb.]: Der Kaiser mit fremdländischen Attachés auf dem Bahnhof Welleschin. *1. Russ. Mil.Attaché Oberst Steph. de Woronine; 2. Niederl. Mil.-Attchaé Col. Fredric Meyer Wardrop C. B.; 4. Deutsch. Mil.-Attaché Graf Hülsen-Häseler; 5. Leibgarde-Esc.-Commandant Oberst Jos. v. Görgey; 6. Italien. Mil.-Attaché Oberst Luigi Nava; 7. Türk. Mil.-Attaché Ahmed Abouk Bey. (160) [Abb.]: Bistriz: der Kaiser am heiligen Hostein. *1. Stadtrath von Kremsier J. N. Harna; 2. General-Adjutant Eduard Graf Paar; 3. Kriegsminister FZM. Edler von Kriegshammer; 4. Generalvicar Johann Weinlich; 5. Herrenhaus-Mitglied Ernst Baron Laudon; 6. Lieutenant Julius Graf Seilern; 7. Reichsrathsabgeordneter Ph. Dr. Anton Stojan. (161) [Abb.]: Brünn: der Kaiser im Schützenzelt. *1. Landeshauptmann Graf Vetter von der Lilie; 2. Statthalter Ritter von Löbl; 3. Oberschützenmeister Anton Jelinek; 4. Bürgermeister Gust. Winterholler; 5. Fahnenträger S. Fluss; 6. Vicebürgermeister Rudolf Rohrer. (162) [Abb.]: Brünn: Schützenvorstand mit Banner. *1. Ada Robinson; 2. Fritz Haas; 3. Josef Jelinek; 4. A. Diensthuber. (163) [2 Abb.]: (1)Brünn: Austria - Festwagen. (2)Teschen: Erzherzog Rainer im Gespräch mit Erzh. Wilhelm. (164) [Abb.]: Teschen: Landmädchen erwarten den Kaiser. (165) [2 Abb.]: (1)Lemberg: Ruthenisches Mädchen in der Ausstellung. (2)Lemberg: ländl. Bevölkerung in der Ausstellung I. (166) [2 Abb.]: (1)Lemberg: ruthenischer Bauer in der Ausstellung. (2)Lemberg: ländl. Bevölkerung in der Ausstellung II. (167) [2 Abb.]: (1)Lemberg: der Kaiser im Gespräch mit Fürst Sapieha. *1. Adam Fürst Sapieha; 2. Julius Graf Falkenhayn; 3. Landtagsabgeordneter Franz Hoszard. (2)Krakau: Banderium. (168) [Abb.]: Lemberg: der Kaiser nimmt ein Gesuch entgegen. (169) [Abb.]: Kolomea: der Kaiser spricht einen Invaliden an. *1. Adam Fürst Sapieha; 2. Kriegsminister Edler von Krieghammer. (170) [Abb.]: Zara: auf dem Landungsplatze. *1. Admiral Maximilian Freiherr Daublebsky von Sterneck; 2. General-Adjutant Eduard Graf Paar; 3. FZM: Emil David von Rhonfeld. ([171]) [Abb.]: Sinj: das Volk erwartet den kaiserlichen Wagen. (172) [Abb.]: Debreczin: galoppierendes Banderium. (173) [Abb.]: Debreczin: der Kaiser kommt! (174) [Abb.]: Orsova: der Kaiser begrüsst den König von Rumänien und den König von Serbien. *1. Serbischer Gesandter Milan Michailowitsch; 2. König Alexander; 3. König Karl I. (175) [Abb.]: Orsova: Fahrt durch den Kasanpass. (176) [Abb.]: Serbische Landbevölkerung begrüsst bei Salaria das Kaiserschiff. ([177]) [Abb.]: Am Ufer von Ada Kaleh. *1. Bego Mustapha. (178) [Abb.]: Besichtigung von Herkulesbad. *1. General-Adjutant Eduard Graf Paar; 2. Minister des Aussern Graf Góluchowski; 3. FZM. Friedrich Freih. v. Beck; 4. Herzog Albert von Coburg; 5. König Karl von Rumänien; 6. König Alexander von Serbien. (179) [Abb.]: Pressburg: Enthüllung des Maria Theresien - Denkmales. *1. Erzherzog Josef August; 2. Erzherzog Friedrich; 3. Bildhauer Johann Fadrusz; 4. Erzherzog Otto; 5. Bürgermeister Tröxler. (180) [Abb.]: Agram: Mädchen streuen Blumen vor der Ankunft des Kaisers. (181) [Abb.]: Agram: Schlussteinlegung des Theaters. *1. Architekt Leo Hönigsberg; 2. Baurath Hermann Helmer. (182) [Abb.]: Agram: der Kaiser verlässt die Synagoge. *1. Vorstand der israelitischen Cultusgemeinde Josef Siebenschein; 2. Banus Carl Graf Khuen-Héderváry; 3. Ober-Rabbiner Dr. J. Jakobi. (183) [Abb.]: Agram: der Kaiser verlässt die evangelische Kirche. *1. Banus Carl Graf Khuen-Héderváry; 2. Vorstand der evangelischen Gemeide A. Munda; 3. Sections-Chef Dr. J. Kršnjavi; 4. Pastor Kolaček; 5. Minister-Präsident Desider Freiherr von Bánffy. (184) [Abb.]: Empfang des Kaisers auf dem Bahnhofe Rohnstock. *1. G. d. C. Graf Waldersee; 2. General-Adjutant Eduard Graf Paar; 3. Prinz Heinrich von Preussen; 4. Prinz Albert von Preussen; 5. Kaiser Wilhelm II.; 6. König Albert von Sachsen; 7. Prinz Friedrich Leopold von Preussen; 8. Graf Caprivi; 9. General-Adjutant von Hahnke; 10. Graf von Wedel. ([185]) [Abb.]: Kaiserin-Witwe Auguste überreicht dem Kaiser Franz Joseph I. das Bild des Kaisers Wilhelm I. *1. Kaiserin Auguste; 2. Kaiser Wilhelm II. (186) [Abb.]: Kaiser Franz Joseph I. und Kaiser Wilhelm II. im Charlottenburger Mausoleum. (187) [Abb.]: Berlin: Besuch des Kaisers beim Fürsten Bismarck. (188) [Abb.]: Berlin: grosse Truppen-Parade. *1. Oesterreichischer Militär-Bevollmächtigter Baron Steininger; 2. Prinz zu Engalitschew; 3. General-Adjutant von Hahnke; 4. Erzherzog Franz Ferdinand; 5. Kaiserin Auguste Victoria; 6. Kaiser Wilhelm II. ([189]) [Abb.]: Kaiser Franz Joseph I. und Kaiser Wilhelm II. auf dem Manöver-Felde. (190) [Abb.]: Preussisch-Schlesien: Manöver-Kritik. *1. FZM. Friedrich Freiherr von Beck; 2. G. d. C. Graf Waldersee; 3. Graf Caprivi; 4. Major Steininger. (191) [Abb.]: Der Kaiser in der Uniform seines Deutschen Husaren-Regimentes. (192) [Abb.]: Der Kaiser in d. Uniform seines Deutschen Garde-Grenadier-Regimentes. (193) [Abb.]: Stettin: Kaiser Wilhelm II., Kaiser Franz Joseph I. und König Albert von Sachsen. (194) [Abb.]: Tegernsee: der Kaiser im Hochzeitszuge. *1. Erzherzogin Marie Valerie; 2. Prinz Regent Luitpold von Bayern; 3. Königin Carola von Sachsen; 4. Erzherzogin Maria Theresia; 5. König Albert von Sachsen; 6. Erzherzogin Maria Josepha; 7. König von Neapel. ([195]) [Abb.]: St. Petersburg: Besuch bei der Kaiserin. (196) [Abb.]: St. Petersburg: Kaiser Franz Joseph I. zur Parade reitend. *1. Kaiser Nikolaus II.; 2. Grossfürst Wladimir; 3. Erzherzog Otto; 4. Baron Meindorf. (197) [2 Abb.]: (1)St. Petersburg: Kaiser Franz Joseph I. führt sein Regiment dem Kaiser von Russland vor. *1. Kaiser Nikolaus II.; 2. Grossfürst Waldimir. (2)St. Petersburg: Fahrt zum Fürsten Liechtenstein. (198) [Abb.]: Rumänien: rumänische Mädchen am Ufer der Donau. (199) [Abb.]: Rumänien: Truppen Revue in Bukarest. *1. General-Adjutant Graf Paar; 2. Herzog Albert von Sachsen-Coburg-Gotha; 3. Minister des Aeussern Agenor Graf Goluchowski; 4. Kronprinzessin Marie von Rumänien; 5. Königl. rumän. Kriegsminister; 6. König Karl I. (200) [Abb.]: Rumänien: im Familienkreise in Sinaia. *1. Königin Elisabeth von Rumänien; 2. König Karl I.; 3. Herzog Albert von Sachsen-Coburg-Gotha; 4. Kronprinzessin Marie von Rumänien; 5. Kronprinz Ferdinand von Rumänien: ([201]) [Abb.]: Rumänien: Schloss Pelesch. (202) [Abb.]: Territet: das Kaiserpaar auf einem Ausfluge. *1. Erster Obersthofmeister Rudolf Prinz zu Liechtenstein; 2. General-Adjutant G. d. C. Graf Paar; 3. General-Adjutant FML. von Bolfras; 4. Kaiserin Elisabeth. (203) [Abb.]: Cap Martin: das Kaiserpaar bei den Pinien der Madonna. (204) [Abb.]: Der Kaiser inNizza prominierend. *1. Erster Obersthofmeister Rudolf Prinz zu Liechtenstein; 2. General-Adjutant G. d. C. Eduard Graf Paar. (205) [Abb.]: Village d'Eze. (206) [Abb.]: Cap Martin: Fahrt des Kaisers zum Präsidenten Faure. (207) [Abb.]: Cap Martin: Besuch des Kaisers beim Präsidenten Faure. (208) [Abb.]: Der Kaiser besichtigt die Spielsäle von Monaco. *1. General-Adjutant G. d. C. Graf Paar; 2. Erster Obersthofmeister Rudolf Prinz zu Liechtenstein. (209) [Abb.]: Cap Martin: das Kaiserpaar mit der Kaiserin Eugenie im Hôtelgarten. *1. Kaiserin Elisabeth; 2. Kaiserin Eugenie. (210) Der oberste Kriegsherr. (211) [Abb.]: Einzug der Burggendamerie. (211) [Abb.]: Der Kaiser in Parade-Uniform. (212) [Abb.]: Der Vorstand der Militär-Kanzlei Generaladjutant FML. v. Bolfras beim Rapport. ([213]) [Abb.]: Oberst Wanka in der Militär-Kanzlei. (214) [Abb.]: Die Rothe Tasche. *1. Hauptmann Gust. Mallász; 2. Garde-Wachtmeister Michael Popescul. (215) [Abb.]: Trabanten-Leibgarde. (216) [2 Abb.]: (1)Fahnenübergabe bei der Burgwache - Ablösung. (2)Hofrath Karl Appel in der Militärkanzlei. (217) [Abb.]: Revue auf der Schmelz: im reservierten Raum vor Beginn. *1. Secondelieutenant d. R. Albert Gschwind; 2. Premierlieutenant d. R. Manuel Mahn; 3. Secondelieutenant d. Z. Max Rolffs; 4. Kammersängerin Frau Ellen Forster Brandt; 5. Secondelieutenant d. r. Gustav Illner. (218) [Abb.]: Revue auf der Schmelz: Gruppen aus der Suite. *1. Leibbereiter Adolf Lechartier. (219) [Abb.]: Revue auf der Schmelz: FZM. Anton Baron von Schönfeld und Oberst Emil Ritter von Brasseur. (220) [Abb.]: Revue auf der Schmelz: Ankunft des Kaisers. *1. S. W.-Inspector-Stellvertreter Julius Pawelka; 2. S. W.-Oberinspector Roman Fuchs; 3. S. W. Josef Schwelle; 4. S. W.-Revier-Inspector Johann Kolba; 5. S. W. Johann Biegler. ([221]) [Abb.]: Revue auf der Schmelz: Ankunft Kaiser Wilhelm's II. (222) [2 Abb.]: (1)Revue auf der Schmelz: Oberst von Brasseur Ordnung schaffend. (2)Revue auf der Schmelz: Gardereiter zu Pferd in Parade-Adjustierung. (223) [Abb.]: Die beiden Monarchen verlassen die Schmelz. *1. Kaiser Wilhelm II.; 2. Erzherzog Friedrich; 3. Erzherzog Eugen. (224) [2 Abb.]: (1)Revue auf der Schmelz Abfahrt der Erzherzoginnen. *1. Obereiter Wilhelm Wagner; 2. Bereiter Stephan Tautmann; 3. Leibkutscher Hengge; 4. Erzherzogin Marie Valerie; 5. Gräfin Cornis; 6. Erster Stallmeister Graf Ferdinand Kinsky. (2)Inspicierung im Prater: Regiment auf der Krieau-Wiese den Kaiser erwartend. **1. Hauptmann Johann Fernengel; 2. Hauptmann Carl Stracker; 3. FML. Josef Sommer; 4. Corps-Commandant Alexander Graf Üxküll-Gyllenband. (225) [2 Abb.]: (1)Inspicierung im Prater: der Kaiser in der Plänklerkette. *1. General-Adjutant FML. Artur von Bolfras. (2)Inspicierung in Bruck: Regiment auf der Spitalswiese aufgestellt. (226) [Abb.]: Inspicierung in Bruck: der Kaiser lässt ein Cavallerie-Regiment vorrücken. *1. Erzherzog Otto. (227) [Abb.]: Inspicierung in Bruck: Fremdländische Militär-Attachés. *1. Russischer Militär-Attaché Oberst Stephan v. Woronine; 2. Rumänischer Militär-Attaché Major Auréle Demetrescu; 3. Französischer Militär-Attaché Baron de Berckheim; 4. Serbischer Militär-Attaché Oberst Alexander Machine. (228) [Abb.]: Inspicierung in Bruck: der Kaiser setzt mit Husaren über einen Strassengraben. (229) [2 Abb.]: (1)Inspicierung in Bruck: Defilierung eines Uhlanen-Regimentes. (2)Inspicierung in Bruck: der Kaiser lässt im Zuge Exercieren. (230) [Abb.]: Inspicierung in Bruck: Schlussbesprechung. (231) [Abb.]: Schloss in Totis. (232) [Abb.]: Im Totiser Park. *1. Erzherzog Rainer. (233) [2 Abb.]: (1)Altes Kastell in Totis. (2)Totiser Feuerwehr. (234) [Abb.]: Totiser Manöver: Bergleute von Ober-Galla. (235) [Abb.]: Totiser Manöver: Streuen von Lorbeer-Blättern. (236) [Abb.]: Totiser Manöver: in Tóváros vor der Ankunft des Kaisers. ([237]) [2 Abb.]: (1)Totiser Manöver: Banderium. (2)Totiser Manöver: Aufziehen der Mädchenschule mit Fahne. (238) [Abb.]: Totiser Manöver: Honvéd in Reserve. ([239]) [Abb.]: Totiser Manöver: Mädchen-Spalier. (240) [2 Abb.]: (1)Totiser Manöver: Genossenschaften und Sänger. (2)Totiser Manöver: Deputationen aus der Umgebung. (241) [2 Abb.]: (1)Totiser Manöver: Schankzelt am Wege z. Bahnhof. (2)Auswaggonierung von Handgepäck. (242) [Abb.]: Hofequipagen beim Totiser Bahnhofe. (243) [Abb.]: Totiser Manöver: Leiterwagen-Tribüne auf freiem Felde. (244) [Abb.]: Totis: die Manöver-Oberleitung. *1. FZM. Friedr. Freih. v. Beck; 2. G.-St.-Oberst Oskar Potiorek; 3. G.-St.-Major Franz Freiherr von Khun; 4. G.-St.-Oberst Johann Schemua. (244) [2 Abb.]: (1)FZM. Freiherr v. Beck mit Officieren den Gang des Totiser Manövers beobachtend. *1. FML. Heinrich Ritter von Pitreich; 2. Oberlieutenant Gordian Freiherr von Gudenus; 3. Oberst Johann Schemua; 4. Hauptmann Josef von Schneider; 5. Oberst Oscar Potiorek; 6. FZM. Friedrich Freiherr vonBeck; 7. Hauptmann Josef Graf Ledóchowsky; 8. Major Franz Freiherr von Kuhn; 9. Major Franz Freiherr von Gerstenberger; 10. FML. Alexander Graf Hübner. (2)Totiser Manöver: Militär-Attachés. **1. Englischer Militär-Attaché Colonel Frederic Meyer Wardrop C. B.; 2. Französischer Militär-Attaché Baron de Berckheim. (246) [Abb.]: Totiser Manöver: FZM. Fejérváry und der deutsche Generalstabs-Chef von Schlieffen. ([247]) [Abb.]: Totiser Manöver: der russische Generalstabs-Chef Obrutschew. (248) [Abb.]: Totiser Manöver: Fremdländische Militär-Attachés. *1. Italienischer Militär-Attaché Oberst Luigi Nava; 2. Japanischer Militär-Attaché Major D'Ohara; 3. Spanischer Militär-Attaché Oberstlieutenant José Centano; 4. Englischer Militär-Arraché Colonel Frederic Meyer Wardrop C. B. ([249]) [Abb.]: Totiser Manöver: die Schiedsrichter. *1. Oberst Carl Georgi. (250) [2 Abb.]: (1)FZM. Prinz Lobkowitz. (2)Totiser Manöver: Schnapshändler. (251) [Abb.]: Totiser Manöver: Rastende Honvéd-Infanterie. (252) [Abb.]: Totiser Manöver: Erzherzog Friedrich mit Suite. *1. Erzherzog Friedrich; 2. Oberst Friedrich Georgi; 3. Oberst Carl Schikofsky. ([253]) [Abb.]: Totiser Manöver: improvisierte Platzmusik in Tóváros nach Schluss der Manöver. (254 - 255) [Abb.]: Totiser Manöver: Zuschauer. (256) [Abb.]: Totiser Manöver: Generalstabs-Chef von Schlieffen lässt sich das österr. Geschütz erklären. ([257]) [Abb.]: Totiser Manöver: Suite am Rendezvous-Platz die Majestäten erwartend. *1. FZM. Anton Galgótzy; 2. Kriegsminister Edmund Edler von Kriegshammer; 3. Deutscher Militär-Attaché Graf Hülsen-Haeseler. (258) [Abb.]: Totiser Manöver: Victualien-Händler und Marketender-Wagen. (259) [Abb.]: Totiser Manöver: zuschauende Bauern. (260) [Abb.]: Totiser Manöver: FML. von Kropatschek, Auffahren des 13. Corps-Art.-Reg. (261) [Abb.]: Totiser Manöver: Bagagewagen-Colonne. (262) [Abb.]: Totiser Manöver: Mannschaftsküche an der Strasse in Kocs. ([263]) [Abb.]: Markt in Totis. (264) [Abb.]: Totiser Manöver: Vorrücken zur grossen Cavallerie-Attaque. ([265]) [Abb.]: Totiser Manöver: das Ende der Festlichkeiten. ([266]) [Abb.]: Schwimmteich des Militär-Waisenhauses in Fischau. (267) [Abb.]: Kriegshafen in Pola. (268) [Abb.]: Totiser Manöver: der Kaiser mit FZM. Freiherrn von Beck, Minister von Krieghammer und Engerer Suite. *1. Italienischer Militär-Attché Oberst Luigi Nava; 2. Major Ferdinand von Khuepach; 3. Gen.-Adj. G. d. C. Eduard Graf Paar; 4. Oberst Oscar Potiorek; 5. Gen.-Adj. FML. Arthur v. Bolfras; 6. FZM. Friedrich Freiherr von Beck; 7. Reichskriegsminister Edmund Edler von Krieghammer. ([269]) [Abb.]: Admiral Freiherr von Sterneck. (270) [Abb.]: Vice-Admiral Freiherr von Spaun. (271) [Abb.]: Linienschiffs-Lieutenant Huber in der Militär-Kanzlei. (272) Auf der Jagd (273) [Abb.]: (273) [Abb.]: Mürzsteg: das Jagdschloss. (274) [Abb.]: Mürzsteg: der Kaiser ertheilt dem Leibkammerdiener Aufträge. *1. Leibkammerdiener Raimung Zrunek. (275) [Abb.]: Mürzsteg: Gedicht der Erzherzogin Marie Valerie. (276) [Abb.]: Mürzzuschlag: Ankunft der Jagdgäste auf dem Bahnhofe. *1. Ingenieur August Haben; 2. General-Adjutant G. d. C. Eduard Graf Paar; 3. Kaiser Wilhelm II.; 4. Flügel-Adjutant Oberstlieut. Thaddäus Graf Alberti; 5. Erster Obersthofmeister Prinz Rudolf zu Liechtenstein; 6. Erzherzog Franz Salvator; 7. König Albert von Sachsen; 8. Ober-Forstrath Gustav Förster. ([277]) [2 Abb.]: (1)Hofrath Pichler. (2)Josef Kundrat. (278) [Abb.]: Mürzsteg: äsende Gemsen. (279) [Abb.]: Mürzsteg: Herunterbringen des erlegten Wildes. (280) [Abb.]: Mürzsteg: Zusammenkunft bei der Taschelschwelle nach einer Winterjagd. *1. Ober-Forstrath Gustav Förster; 2. König Albert von Sachsen; 3. Generalstabs-Chef FZM. Friedr. Freih. v. Beck; 4. Reichskriegsminister G. d. C. Edmund Freiherr v. Krieghammer; 5. Prinz Leopold v. Bayern; 6. Gutsbesitzer Bräunlich; 7. Forstverwalter Jul. Greiner. ([281]) [Abb.]: Mürzsteg: Nachsuche des angeschossenen Wildes. (282) [Abb.]: Mürzsteg: Eingang zum "Todten Weib". (283) [Abb.]: Mürzsteg: Gedenktafel beim "Todten Weib". (284) [Tabelle]: Programm für die Allerhöchste Hofjagd am 26. September 1894. (284) [Abb.]: Mürzsteg: vor der Heimfahrt bei der Lechnerbrücke. *1. Forstverwalter Guido Hentsch; 2. Forstverwalter Julius Greiner; 3. Postmeister von Mürzsteg Baron de Prey; 4. Werksdirektor G. A. Pummer; 5. Bezirks-Jagdarzt Dr. Sonnenthal; 6. Erster Obersthofmeister Prinz Rudolf Liechtenstein; 7. Reichskriegsminister G. d. C. Edmund Edler von Krieghammer; 8. Geh. Rath Johann Graf Ledebur-Wicheln; 9. Erzherzog Otto; 10. Erzherzog Franz Salvator; 11. Generalstabs-Chef FZM. Friedrich Freiherr von Beck; 12. Hofrath Dr. Hermann Freiherr von Wiederhofer; 13. Flügel-Adjutant Oberstlieut. Thaddäus Graf Alberti; 14. Kaiser Wilhelm II.; 15. Prinz Leopold von Bayern; 16. König Albert von Sachsen; 17. General-Adjutant G. d. C. Eduard Graf Paar; 18. Deutscher Botschafter Philipp Graf Eulenburg; 19. Sächsischer Ober-Stabsarzt Dr. F. W. Selle; 20. Gutsbesitzer Bräunlich; 21. Forstverwalter Hugo von Kham; 22. Minister des Aeussern Agenor Graf Goluchówski; 23. FZM. Gustav Freih. v. Wersebe. ([285]) [Abb.]: Oberjäger Mühlbacher. (286) [Abb.]: Mürzsteg: der Kaiser und der König von Sachsen besichtigen beim Abstieg das erlegte Wild. *1. König Albert von Sachsen. (287) [Karte]: Jagdprogramm mit eigenhändigen Vormerkungen des Kaisers. (288) [Abb.]: Mürzsteg: Conversation nach dem Diner. *1. Ober Forstrath Gustav Förster; 2. Hofrath Dr. Hermann Freih. v. Widerhofen; 3. Geh. Rath Johann Graf Ledebur-Wicheln; 4. Erzherzog Franz Salvator; 5. König Albert von Sachsen; 6. Prinz Leopold von Bayern; 7. Flügel-Adjutant Major Carl Ritter v. Wessely; 8. Oberstjägermeister Leopold Freiherr v. Gudenus; 9. FML. Gustav Freiherr von Wersebe; 10. Sächsischer Ober-Stabsarzt Dr. F. W. Selle; 11. Statthaltereirath Franz Sarsch; 12. General-Adjutant Graf Bellegarde; 14. Forstverwalter Unger; 15. Gutsbesitzer Bräunlich. ([289]) [Abb.]: Jagdschloss Radmer. (290) [2 Tabellen]: (1)Die Abschußtabellen des bei den Hofjagden erlegten Wildes in den Salzkammergut-Jagdgebieten ergeben folgendes Resultat: (2)In allen kaiserlichen Hochgebirgsrevieren erlegte der Kaiser, soweit es aus den Abschusslisten nachweisbar ist: (291) [Abb.]: Der Kaiser mit seinen Jagdgästen beim frühstück vor der Kaiserhütte in der Seeau. *1. König Albert von Sachsen. (291) [Abb.]: Gretl. (292) [Abb.]: Eisenerz: der Kaiser am Abend zur Birsch gehend. (293) [Abb.]: Ebensee: der Kaiser besichtigt eine kleine Strecke beim Almhaus Fahrnau. (294) [Abb.]: Der Kaiserstand bei der Grünbergjagd im Offenseer Jagdrevier. (295) [Abb.]: Ebensee: Vorderer Langbathsee. (296) [Abb.]: Ebensee: der Kaiserstand bei der Steinbergjagd. (297) [2 Abb.]: (1)Stoanhansl. (2)Ebensee. der Kaiser und Prinz Leopold verlassen das Jagdhaus auf der Spitzalm. *1. Prinz Leopold von Bayern. (298) [Abb.]: Jägermeister Grill mit Treibern. (299) [Abb.]: Ebensee: sieben Geweihe von, bei einer Jagd in Steineckfahrnau, vom Kaiser erlegten Hirschen. (300) In Ischl. (301) [2 Abb.]: (2)Der Kaiser auf einem Spaziergange. (301) [2 Abb.]: (1)Ansicht v. Ischl und der Kaiserlichen Villa. (2)Eingang z. Kaiserlichen Park. (302) [Abb.]: Vor der Ankunft des Hofes. *1. Hofdiener Franz Gruber; 2. Hofdiener Felix Gastauger; 3. Hofdiener Friedr. Hanna; 4. Villen-Inspector Nikol. Zellner. (303) [Abb.]: Der Kaiser u. seine Jagdgäste reiten auf die Zimnitz. *1. Leibkammerdiener Raimund Zrunek; 2. Prinz Leopold von Bayern; 3. General-Adjutant G. d. C. Eduard Graf Paar; 4. Prinz Georg von Bayern; 5. Erzherzog Franz Salvator; 6. Ob.-Stabsarzt Dr. Josef Kerzl; 7. Hofrath Dr. Hermann Freih. v. Widerhofen. (304) [Abb.]: Der Kaiser auf dem Wege zur Kirche. ([305]) [Abb.]: Hofrath Titz empfängt den Kaiser am Rendevousplatz zur Jagd. *1. Leibkutscher Josef Walter; 2. Hofrath und Hofjagdleiter Leo Titz; 3. Forst- und Domänen-Verwalter Franz Straschilek; 4. Prinz Leopold von Bayern. (306) [Abb.]: Speisenbeförderung von der Küche in die Villa. *1. Hof-Zuckerbäcker Carl Geraus; 2. Chef-Koch Richard Skoda; 3. Hofkeller-Officiant August Bischof; 4. Hoftafel-Inspector Anton Grill; 5. Hofwirtschafts-Adjunct Carl von Prileszky. ([307]) [Abb.]: Erzherzogin Gisela radfahrend. *1. Erzherzogin Gisela; 2. Prinz Konrad v. Bayern. (308) [Abb.]: Familien-Diner. *1. Prinz Leopold von Bayern; 2. Prinz Konrad von Bayern; 3. Kaiserin Elisabeth; 4. Erzherzog Franz Salvator; 5. Erzherzogin Gisela; 6. Prinz Georg v. Bayern; 7. Erzh. Marie Valerie. ([309]) [Abb.]: Leibarzt Hofrath Widerhofer. *1. Thorwächter Anton Wiesauer; 2. Hofrath Dr. Hermann Freiherr von Widerhofer. (310) [Abb.]: Reichskanzler Fürst zu Hohenlohe und Minister Graf Golouchowski vor dem Hotel Elisabeth. *1. Alfred Freiherr von Springer; 2. Redacteur Julius Bauer. 3. Deutscher Reichskanzler Chlodwig Fürst zu Hohenlohe-Schillingsfürst; 4. Minister des Aeussern Agenor Graf Goluchowski; 5. Hotelier Franz Koch. ([311]) [Abb.]: Der Kaiser Zeitung lesend. (312) [Abb.]: Kaisers Geburtstag: die Kinder der Erzherzogin Valerie gratulieren. (313) [Abb.]: Kaisers Geburtstag: Aufmarsch der Salinenkapelle. *1. Salinenmeister Bruckschlögel. (314) [Abb.]: Kaisers Geburtstag: Concert auf der Esplanade. *1. Adele Strauss; 2. Componist Johann Strauss; 3. Flügel-Adjutant Heinrich Freiherr von Kulmer; 4. Anastasia Gräfin Kielmansegg-Lebedeff; 5. Statthalter Victor Freiherr von Puthon; 6. Sections-Chef Ludwig von Dóczy; 7. Hof-Reise-Cassier Victor Stöger; 8. Kammer-Virtuose Alfred Grünfeld; 9. General-Director Eduard Palmer. ([315]) [Abb.]: Erster Obersthofmeister Rudolf Prinz Liechtenstein und General-Adjutant Eduard Graf Paar auf dem Kreuzplatze. (316) [Abb.]: Flügel-Adjutant Major Heinrich Freih. v. Kulmer; 2. Flügel-Adjutant Major Hugo Fürst v. Dietrichstein; 3. General-Adjutant G. d. C. Eduard Graf Paar; 4. Erzherzogin Marie Valerie; 5. Erzherzog Franz Salvator; 6. Hof-Wirthschafts-Adjunkt Carl Prileszky von Prilesz; 7. Ober-Stabsarzt Dr. Josef Kerzl; 8. Hof-Secretär Franz v. Hawerde-Wehrlandt; 9. Regierungs-Rath Carl Edler von Herdliczka; 10. Hof-Schauspielerin Wilhelmine Mitterwurzer; 11. Alexander Girardi; 12. Bezirkshauptmann Julius Graf Salburg; 13. Kämmerer Andreas Graf Csekonits; 14. Statthalter Victor Freiherr von Puthon; 15. Theater-Director J. Wild; 16. Chef-Redakteur Dr. Ed. Bacher; 17. Villen-Inspector i. P. Nikolaus Zellner; 18. Maler Artur Halmi; 19. Bürgermeister von Ischl Wiesinger; 20. Hofwirthschafts-Assistent Max Eckmann; 21. Hof-Reisecassier Victor Stöger. ( - ) [Abb.]: Der Kaiser im Theater. (317) [Abb.]: Erzherzog Franz Salvator von einer Bergpartie heimkehrend. *1. Alexander Girardi; 2. Kammervorsteher Rittmeister Hugo Freiherr von Lederer; 3. Erzherzog Franz Salvator; 4. Ob.-Stabsarzt Dr. Josef Kerzl. (318) [Abb.]: Im Stiegen-Vestibül. *1. Erzherzogin Elisabeth Franziska; 2. Erzherzog Franz Carl Salvator; 3. Erzherzog Franz Salvator. (319) [Abb.]: Die Obersthofmeister seiner Majestät. *1. Erster Obersthofmeister FML. Rudolf Prinz Liechtenstein; 2. Obersthofmeister Alfred Fürst von Montenuovo. (320) Schlusswort. (321) [Abb.]: (321) Einband ( - ) Einband ( - ) Buchschnitt ( - ) Buchschnitt ( - ) Buchschnitt ( - )

ÜBER LAND UND MEER : DEUTSCHE ILLUSTRIERTE ZEITUNG 2. BAND 1902 Über Land und Meer (-) Über Land und Meer : deutsche illustrierte Zeitung 2. Band 1902 (44. Jahrgang / 2. Band / 1902) ( - ) Einband ( - ) Titelseite ([I]) Inhalts-Verzeichnis. II. Band. 1902. Heft 6 - 9. ([III]) [Abb.]: Erste Studien. Nach dem Gemälde von E. Henseler. ( - ) Die Wacht am Rhein. ([1]) [Abb.]: Bocciaspieler. Nach dem Gemälde von Eugen Klimsch. ([4 - 5]) [Abb.] Auf der Lauer. Originalzeichnung von Wilhelm Kuhnert ( - ) Das Mechitaristenkloster auf der Insel San Lazzaro bei Venedig. (Nach phot. Aufnahmen von T. Filippi in Venedig.) ([25]) [Abb.]: Teil des Kreuzgangs. ([25]) [3 Abb.]: (1)Der Abt (Erzbischof) im Pontifikatgewande. (2)Mechitaristischer Archidiakon. (3)Die Byron-Oliven. (26) [Abb.]: Inneres der Kirche. (27) [3 Abb.]: (1)Äußere Ansicht des Klosters. (2)Grabdenkmal des ConstantinZuccola. (3)Klosterfriedhof. (28 - 29) [2 Abb.]: (1)Mechitar, Gründer des Ordens. (2)Ministranten bei Zelebration eines Hochamts. (30) [Gedicht]: Der Gedanke. (30) Der Amateur-Chauffeur. ([31]) Johann Nestroy. Zu seinem hundertsten Geburtstage. ([33]) [2 Abb.]: (1)Nestroy als Knieriem in Lumpacivagabundus. ("Aufs Jahr kommt der neue Komet, da geht die Welt z'Grund."). (2)Nestroy als norddeutscher Student. ("Des fordert Geblüt!") ([33]) [Abb.]: Wenzel Scholz. Karl Treumann Johann Nestroy. ([35]) Karpfenfischerei in Reinfeld (Holstein). (36 - 37) [5 Abb.]: Karpfenfischerei in Reinfeld (Holstein). (36 - 37) Das deutsche Erzieherinnenheim in Wien. (38) Wintervergnügen im Ampezzothal. (Hiezu die Bilder Seite 52 und 53) (39) [Abb.]: (39) Die Hochzeit. Von Georg Freiherrn von Ompteda ([40]) [Abb.]: Ismene. Nach dem Gemälde von C. von Bodenhausen. ( - ) [5 Abb.]: Wintervergnügen im Ampezzo-Thal ([52 - 53]) Die tausendjährigen Eichen des Haßbrook und die Klosterruine Hude im Oldenburgischen. Von Dr. W. Wittich. (55) [2 Abb.]: (1)Klosterruine Hude (2)Rieseneiche, vom Blitz zersplittert. (56) [3 Abb.]: (1)Amalieneiche. (2)Friederikeneiche. (3)Grosse Eiche. (57) [2 Abb.]: (1)Liedertafeleiche. (2)Hainbuche. (58) Karl Freiherr von Drais, der Erfinder des Fahrrades. Zu seinem fünfzigsten Todestage. ([59]) [2 Abb.]: (1)Karl Freiherr von Drais. (2)Die erste Fahrmaschine des Freiherrn Karl von Drais. ([59]) [Abb]: Karikatur auf die Fahrmaschine, 1820. (60) Aus der Sternenwelt. (60) [Abb.] Großer Sternhaufen im Sternbild des Centauren. Nach einer photographischen Aufnahme. (61) Feuer. Erzählung von Johanna Diemann. ([62]) [Abb.]: Frohe Botschaft. Nach dem Gemälde von Arthur L. Vernon. ( - ) [Abb.] Der erste Geburtstag. Nach dem Gemälde von G. Sheridan Knowles. ([68 - 69]) Für das Heidelberger Schloß! Von Adolf Rosenberg. (Nach photogr. Aufnahmen von Edm. von König.) ([73]) [Abb|: [Heidelberger Schloß] ([73]) [2 Abb.] (1)Der Friedrichsbau vor der Restauration. (2)Der Friedrichsbau nach der Restauration. ([75]) [Abb.] Der Otto Heinrichsbau. (77) Christian Dietrich Grabbe. Ein Gedenkblatt zum 11. Dezember 1901. (77) [Abb.]: Christian Dietrich Grabbe. (78) Pariser Wintermoden. (Mit 7 Abbildungen nach Aufnahmen von Reutlinger in Paris.) (80) [Abb.] Toilette aus schwarzem Sammet. (80) [3 Abb.]: (1) Strassentoilette aus silbergraumen Tuch mit Cape und Capuchon. (2)Kleid für den Automobilsport, auch als Strassenkleid verwendbar. (3)Kostüm der Maison Laferrière aus dunkel-taubengrauem Tuch.) (81) [3 Abb.]: (1)Empfangskleid mit Bolerojäckchen. (2)Tüllkleid mit Abendmantel. (3)Abendmangtel. Robe aus seegrüner Liberty-Seide. (82) Modeblumen des Winters. Von Max Hesdörffer. ([83]) [Abb.]: ([83]) Im Zeichen der Gans. (86) [Abb.]: Die Weihnachtsgans. (86) [2 Abb.]: (1)Die Schlächterei. (2)Das Rupfen der Gänse. (87) [Abb.]: Hauptgebäude der Gänsemästerei in Gross-Barnitz (Holstein). (88) Die kunstgewerbliche Krankheit. (88) [Abb.]: Das Absengen, im Hintergrund die Wäscherei. (88) [Abb.]: Zu dem Artikel: Im Zeichen der Gans": Die Mästerei. ([89]) [Abb.]: Zum Artikel: "Im Zeichen der Gans"; Das verpacken (90) Litteratur. ([92]) [2 Abb.]: (1)Alphubel. Aus L. Purtscheller, "Ueber Fels und Firn". (2)Aus L. Purtscheller, "Ueber Fels und Firn". Hochkalter, vom Wimbachthal aus (93) Aus aller Welt ([94]) [Abb.]: Der mit dem ersten Preise gekrönte Entwurf für das Richard Wagner-Denkmal in Berlin. Von Gustav Eberlein. ([94]) Tagesgeschichte. (95) [2 Abb.]: (1)Otto Lohse. (2)Graf Paul Wolff-Metternich. (95) Tonkunst (95) [Abb.]: Das neue Reichsbankgebäude in München. (95) Bildende Kunst. (95) [Abb.]: Prof. Dr. Karl von Liebermeister †. (95) [Abb.]: Das Schifferhaus in Lübeck. (96) Jubiläen. (96) [Abb.]: Aus dem Schifferhause in Lübeck. (96) Denkmäler (97) [3 Abb.]: (1)Das Heinrich Heine-Denkmal auf dem Montmartrefriedhof in Paris. (2)Die Badenia vor dem Rathause in Karlsruhe. (3)Die Fidelitas vor dem Rathause in Karlsruhe. (97) Erziehung und Unterricht. (97) [2 Abb.]: (1)Die Zöglinge des Waisenheims Borromäum in Graz. (2)Prof. Dr. Gustav Vogt †. (98) Stiftungen. (98) [Abb.]: Das Christian Dewet-Denkmal in Schierstein. (98) Kultur und Wissenschaft. (99) [Abb.]: Das Kaiser Wilhelm-Denkmal in Heidelberg, enthüllt am 5. Dezember 1901. Von Adolf Donndorf. (99) [Abb.]: Selbstbildnis von Leonardo da Vinci. Nach einer Zeichnung. (100) Totenschau. (100) [Abb.]: Leonardo da Vinci. Marmorbüste von Harro Magnussen. (100) Handschriften-Beurteilung. ([101]) Für müssige Stunden. ([102]) Briefmappe. (104) Werbung (104) [Abb.]: Schwerer Anfang. Nach dem Gemälde von Fedor Poppe. ( - ) Die Wacht am Rhein. Roman von C. Viebig. ([105]) [Abb.]: Ein Germanenweiß verkündet dem Drusus das Ziel seiner Eroberungen. (Nach dem Gemälde von Hugo Vogel. (Text Seite 134.) ([108 - 109]) [Abb.]: Die siegreiche Germania. Nach dem Gemälde von Hugo Vogel (Text Seite 134.) ([116 - 117]) [Abb.]: In der Pfarrkirche zu Innsbruck. Nach dem Gemälde von Karl Seifer. ( - ) [Gedicht]: Ein Totentanz. (128) Bilder aus Kanada. ([129]) [2 Abb.]: (1)Der Fraser River bei Lytton (Britisch-Columbia). (2)Bow Valley, Partie im kanadischen Nationalpark, Provinz Alberta. ([129]) [2 Abb.]: (1)Château Fontenac, Hotel in Quebec. (2)Hafen von Montreal. (130) Funkentelegraphie zwischen Cuxhaven und Helgoland. (131) [Abb.]: Funkentelegraphenstation auf Helgoland. (131) [Abb.] Die Funkentelegraphenstation im Lotsenhause zu Cuxhaven. Dr. Köpfel. Prof. Dr. Braun. ([132]) Aus dem Reich der Sterne. (133) Hugo Vogel und seine Wandgemälde in Werseburg. (Hierzu die Bilder Seite 108/9 und 116/17.) (134) [Abb.]: Hugo Vogel. (134) [Abb.]: Studienkopf. Von Hugo Vogel. (135) Wald und Klima. (136) [Abb.]: Der Piqueur. Nach dem Gemälde von G. Koch. ( - ) [Abb.]: Die Burgruine Hohen-Neussen bei Urach (Württemberg). Zeichnung von W. Strich-Chapell. ([138]) Der Karlsruher Rheinhafen. ([139]) [5 Abb.]: (1)Die Werfthalle. (2)Ankunft eines Kohlenschiffes. (3)Partie vom südlichen Becken mit Schleppdampfer. (4)Elektrischer Kran, Kohlen ausladend. (5)Ries-Elevator. ([140 - 141]) Feuer. Erzählung von Johanna Niemann. (142) [Abb.]: Eine Ode. Nach dem Gemälde von F. Andreotti. ([148 - 149]) [Abb.] In den Krieg. Nach dem Gemälde von Plá y Rubio. ( - ) [5 Abb.] (1)Zieharmonikaspieler. Von de Matteis. (2)Der Glockenspieler. Von de Matteis. (3)Der Tambourinschläger. (4)Guitarrespieler. Von de Matteis. (5)Der Schulmeister. Von G. B. Amendola. (158) Humor in der italienischen Bildhauerkunst. (159) [3 Abb.] (1)Der kleine Sänger. Von Merculiano. (2)Die Weinlese. Von G. B. Amendola. (3)Der Orchesterdirigent. Von de Mattels. (159) Münchener Lebensbilder. ([160]) Römische Grabsteine aus Köln. (Aufnahmen von Frau E. de Voß in Köln.) (162) [Abb.]: Relief eines Reiter-Grabsteins. (162) [2 Abb]: (1)Römisches Relief aus Köln. (2)Römische Grabsteine aus Köln. (163) Das Yih-king. Chinesische Novellette von M. von Ekensteen. ([164]) Skizzen aus Paraguay. Mit 8 Abbildungen nach Originalzeichnungen von Karl Oenike. (167) [Abb.]: Vor der Markthalle in Asuncion. (167) [2 Abb.]: (1)Ochsenkarrete. (2)Landschaft am Paraguay. (168) [Abb.]: An der Laguna Ipataray, Kolonie San Bernardino in Paraguay. ( - ) [Abb.]: Palmenwald. (169) [2Abb.]: (1)Kirche in Altos. (2)Estancia Isla Paú. (170) [Abb.]: Kancho. (171) [Gedicht]: Am Grabe meiner Mutter. Von Wilhelm Hertz. (172) Wilhelm Hertz. ([173]) [Abb.] Wilhelm Hertz. ([173]) Ein Geschenk der ehemaligen Angehörigen der kaiserlichen Marine. (174) [2 Abb.]: (1)Der Kaiser Wilhelm-Turm auf dem "Hallo" in der Bürgermeisterei Stoppenberg. (2)Die Gedächtnishalle. (174) [Abb.]: Die Erztafel im Kaiser Wilhelm-Turm. (175) Fastnacht in den Alpen. Eine Skizze aus dem Volksleben. Von Hans Kerschbaum. (175) Elektrizität im Haushalt. (177) [6 Abb.]: (1)Sceleton-Fahrer. (2) Schweizerschlittler. (3)Am Start vor einem Bobrennen. (3)Bobsleigh auf gerader Strecke. (4)Bobsleigh, eine Kurve nehmend. (4)Schweizerschlittler, das Ziel passierend. ([180 - 181]) Schlitteln. (zu den Abbildungen Seite 180 und 181) (182) Die Berliner Unterpflasterbahn. (Aufnahmen von Gordan & Delius in Berlin.) (183) [Abb.]: Ein Zug auf der Unterpflasterbahn. (183) [Abb.]: Bahnhof Wittenbergplatz. (184) [2 Abb.]: (1)Beginn der Unterpflasterbahn am Nollendorfplatz. (2)Kurve unter der Kaiser Wilhelm-Gedächtniskirche. ([185]) Psychologische Studien. Humoreske von Albert Roderich. ([186]) Litteratur. ([189]) Aus aller Welt ([192]) [Abb.]: ([192]) Zeitgeschichte. ([192]) [3 Abb.]: (1)Prinz Emanuel zu Salm-Salm. Phot. O. Krüger, Berlin. (2)Erzherzogin Maria Christina von Oesterreich. Phot. Adèle, Wien. (3)Prinzessin Jolanda Margherita von Italien, Tochter des italienischen Königspaares. Nach einer phot. Aufnahme der Königin Helena. ([192]) [Abb.]: Vorderansicht. Das neue evangelische Diakonissenkrankenhaus in Wien. (193) Die Preisgekrönten der Nobel-Stiftung. (193) [Abb.]: Dr. Heinrich Düntzer. (193) Bühne. (193) [Abb.]: Gartenansicht. Das neue evangelische Diakonissenkrankenhaus in Wien. (193) Wohltätigkeit. (194) [2 Abb.]: (1)Das Casino der Villa Borghese in Rom. (2)Skulpturensaal im Casino der Villa Borghese. (In der Mitte die Statue der Fürstin Borghese von Canova.) (194) Bildende Künste. (195) [7 Abb.]: (1)Die himmlische und die irdische Liebe. Von Citian. (2)Frédéric Passy. E. Pirou, Paris. (3)Prof. Wilhelm Röntgen. Aufn. von Prof. Hanfstaengl, Hofphot, Frankfurt a. M. (4)Prof. Jacobus van t'Hoff. Aufn. von W. Höffert, Hofphot., Berlin. (5)Henri Dunant. Phot. E. Pirou, Paris. (6)Prof. Emil Behring. Phot. W. Kürper, Marburg. (7)René Sully-Prudhomme. Phot. E. Pirou, Paris. (195) [3 Abb.]: (1)Schmuckgegenstände. (2)Ausgrabungsfeld in Bettaro bei Pompeji. (3)Schädel, Schwert und Ring des angeblichen Plinius. (196 - 197) Denkmäler. (196 - 197) [2 Abb.]: (1)Dr. Tuisko von Lorey. Aufn. von Hofphot. Hornung, Tübingen. (2)Das Eisenbahnunglück bei Altenbeken am 20. Dezember 1901. Aufn. von B. Begger in Paderborn. (196 - 197) [2 Abb.]: (1)Claudius von Schraudolph †. (2)Das Moltke-Denkmal in Düsseldorf. Phot. Carl Heise, Düsseldorf. (198) Ausgrabungen. (198) [Abb.]: Luise von Eisenhart-Kobell †. Phot. Helios, München. (198) [2 Abb.]: (1)Der Malberg im Westerwald vor dem Einsturz. Phot. Carl Schüßler Rheinbrohl. (2) Der Malberg nach dem Einsturz am 17. Dezember. ([199]) [Abb.] Die Goethe-Plakette des Wiener Goethe-Vereins. (200) Kunstgewerbe. (200) [Abb.]: Bemalte Thonbüste eines lachenden Kindes. Von Konrad Meit. (200) Gedenktage. (200) [Abb.]: Dr. Franz Xaver Kraus †. Aufn. von E. Kempfe, Hofphot., Freiburg i.B. (200) [Abb.]: Der mit dem ersten Preis ausgezeichnete Entwurf für das Bismarck-Denkmal in Hamburg. ([201]) Plastik. (202) [Abb.]: Max Adamo †. Phot. Friedr. Müller, München. (202) Totenschau. (202) [Abb.]: Das neue Museum der Profinz Hannover. Phot. Karl F. Wunder, Hannover. (202) [2 Abb.]: (1)Tafelaufsatz für den Lüneburger Bürgermeister Keferstein. (2)Tafelaufsatz für Geheimrat Heimann in Breslau. (203) [6 Abb]: (1)Coquelin der Aeltere in seinem Studienzimmer. Phot. Chuffeau-Flaviens, Paris. (2) Das Blindenheim für die Provinz Posen in Bromberg. (3)Eduard von Bauernfeld. (4)Hugo von Ziemssen †. Aufn. von Hofphot. Baumann, München. (5)Ernst Wichert †. Mit Genehm. von J. C. Schaarwächter, Hofphot, Berlin. (6)Das Denkmal für Robert Hamerlings Ehrengrab. (204 - 205) Für müssige Stunden. ([206]) Briefmappe. (208) Werbung (208) [Abb.]: Junge Mädchen vom Berge Karmel. ( - ) Die Wacht am Rhein. Roman von C. Viebig. ([209]) [Abb.]: Zur Nachsuche angekommen. Nach dem Gemälde von J. Vesin. ([212 - 213]) [Abb.]: Kriegserlebnisse. Nach dem Gemälde von A. Schröder. ( - ) [Gedicht]: Flottenlied. (232) Im Zauber der Eiswelt. ([233]) [Abb.]: Aus zwei Etagen bestehender Eisberg. ([233]) [Abb.]: Tafelförmiger Eisberg, von der Schmalseite gesehen. (234) [2 Abb.]: (1)Eisberg mit dicken Schichten blauen Eises. (2)Eisberg, gesichtet am 4. Dezember 1898. (Auf der vorspringenden Zunge eine Kolonie von Pinguinen.) ([235]) [2 Abb.]: (1)Zersetzter Eisberg mit hochliegender Hohlkehle und polierten Wänden. (2)Tafelförmiger Eisberg mit Brandungswoge. (236) Die Krebskrankheit als soziale Gefahr. (237) [Gedicht]: Gram. (238) Ein Vogelnest im Winter. ([239]) [Abb.]: Die alte Dorfkirche in Schöneberg. (240) Schöneberg. Zur Entwicklung von Gross-Berlin. (240) [2 Abb.]: (1)Pauluskirche. (2)Luitpoldstrasse. (241) [Abb.]: Bambergerstrasse. (242) [2 Abb]: {1}Prinz Heinrich-Gymnasium. (2)Viktoria Luise-Platz. (243) [Abb.]: Die Hauptstraße in Schöneberg. (244 - 245) [Abb.]: Rathaus in Schöneberg. (246) [Gedicht]: Sinnsprüche. (246) Maskerá. Von Johanna von Düring. (246) [Abb.]: Willkommen! Nach dem Gemälde von A. Seifert. ( - ) Victor Hugo. Zu seinem hundertsten Geburtstag, 26. Februar 1902. ([250]) [Abb.]: Victor Hugo. Nach dem Gemälde von Léon Bonnat. ([250]) [Abb.]: Das Wohnhaus Victor Hugos in Paris. (Wohnzimmer des Dichters.) (251) [Abb.]: Wäscherinnen am Tiber. Nach dem Gemälde von E. Serra. ([252 - 253]) Prinzesschens Marotte. Novelle von Klaus Rittland. (254) Vom Kürbis. (257) Fernsprechämter. ([259]) [Abb.]: Das Gestell mit den Wählern. ([259]) [Abb.]: Das Hauptfernsprechamt in Berlin. (260 - 261) [2 Abb.]: (1)Aeussere Ansicht eines Wählers. (2)Innere Ansicht eines Wählers. ([262]) Tugendpreise. ([263]) Aus dem Reiche der Sterne. (264) [Abb.]: Bestrafter Vorwitz. Nach dem Gemäle von A. Weczerzick. ( - ) Der Verschollene. Ein kleiner Roman von Balduin Grosser. (265) [Abb.]: Ruine Hohen-Eppan in Tirol. Originalzeichnung von M. Zeno Diemer. ([268 - 269]) Die Bagdadbahn. ([273]) [Abb.]: Junge Kurdenfrau aus dem Gebirge bei Mossul. ([273]) [2 Abb.]: (1)Schloss von Biredschik, Binnenseite. (2)Mossul. (274) [Karte]: (275) [6 Abb.]: (1)In einer persischen Krawanserai an der Straße von Chaniki nach Bagdad. (2)Kerbela bei Babylon. (3)Straße in Aleppo. (4)Urla. (5)Diadekr, der früher projektierte Knotenpunkt der anatolisch-mesopotamischen Bahnen. (6)Diarbekr (Sassanidenpalast). ([276 - 277]) [Abb]: Ruinen von Harran. (278) [2 Abb.]: (1)Aleppo. Derwischkloster Schech Abu-Bekr und Begräbnisplatz; links das türkische Militärhospital. (2)Rum-Kale, römische Felsenfestung in Nordsyrien. ([279]) [2 Abb.]: (1)Die Tigrisbrücke in Bagdad. (2)Kurdenmädchen aus dem iranisch-mesopotamischen Grenzgebirge. (280) [Abb.]: Bagdad. (281) Die Ozeanfunkentelegraphie Marconis. (282) [Abb.]: Ein Rettungsboot. Nach dem Gemälde von Georges Haquette. ([285]) Ein Glückspilz. Skizze aus dem neapolitanischen Volksleben von G. St. Laurent. ([286]) [Abb.]: Kloster auf Korfu. Nach dem Gemälde von Karl Mediz. ( - ) [7 Abb.] (1)Das Schaufiggthal, von Langwies aus gesehen; im Hintergrunde die Calanda. (2)Langwies, im Hintergrunde Schiahorn und Küpfenfluh. (3)Im Walde bei Arosa. (4)Eingeschneit. (Der frühere Standesbeamte von Arosa an der Thür seines Hauses) (5)Die "kleine Schlinge" bei Arosa. (6)Ausser-Arosa, von Osten aus gesehen, im Hintergrunde die Erzhörner und das Rothorn. (6)Inner-Arosa, von Westen aus gesehen; links das Sanatorium, rechts Furkahorn und Tijerfluh. ([292 - 293]) Arosa und das Schansiggthal. (Hierzu auch die Abbildungen Seite 292 und 293.) (295) [Abb.] Ein Teil Inner-Arosas im Winter. (295) Fremdländische Früchte. (296) [Abb.]: Mandarine und Orange. (296) [3 Abb.]: (1)Weisser Winterkalvill. (2)Kaktusfeigen. (3)Granatäpfel. (297) [2 Abb.]: (1)Persimonen. (2)Treibhausananas. (298) [Abb.]: Bananenbeeren. (299) Litteratur. (299) Kunst. (301) Aus aller Welt ([302]) [Abb.] ([302]) Zeitgeschichte. ([302]) [Abb.]: Erzherzog Rainer und Erzherzogin Marie von Oesterreich. Phot. Hofatelier Adele, Wien ([302]) Bildende Kunst. ([302]) [2 Abb.]: (1)Präsident Emilie Loubet auf der Jagd. (2)Die Söhne des chinesischen Gesandten Vykeng im Bois de Boulogne zu Paris. (303) [Abb.]: Die Jacht "Orion" (vormals "Meteor"), Geschenk des Kaisers Wilhelm an das Offiziercorps in Kiel. Phot. A. Renard, Kiel. (304) Sanitätswesen. (304) [Abb.]: Die Jacht "Komet", Geschenk des Kaisers an das Offiziercorps in Wilhelmshaven. (304) Industrie, Handel und Verkehr. (304) [Abb.]: Thomas Sidney Cooper †. Phot Fradelle & Young, London. (304) [Abb.]: Madonna mit Heiligen. Von Raffael. Angekauft von Mr. Pierpont Morgan für 2100000 Mark. ([305]) [3 Abb.]: (1) Das Sanitätsfahrrad, zum Transport Verwundeter umgestaltet. (2)Das neue österreichische Sanitätsfahrrad: fertig zur Fahrt. Aufn. von Hand Böhm, Salzburg. (3)Emil Hünten †. (306) [Abb.]: Der neue Südfruchtschuppen in Hamburg, Aussenansicht. (307) Herr und Flotte. (307) [2 Abb.]: (1)Der neue Südfruchtschuppen in Hamburg, Innenansicht. Aufn. von M. Kaulfuß, Hamburg. (2)Maximilian Schmidt. (307) Ehrungen. (307) [2 Abb.]: (1) Vom Besuch des Prinzen von Wales in Berlin: Die Galawache im Weißen Saal des Königl. Schlosses. (2)Generalleutnat von Kessel, der neue Kommandeur des Gardecorps. (308 - 309) Bühne. (308 - 309) [3 Abb.]: (1)Das Stuttgarter Hoftheater am Morgen nach dem Brande (Hinterfront und Maschinenbau. Aufn. vom Hofphot. Brandseph Stuttgart. (2)General Stoetzer, Bouverneur von Metz. Aufn. von Hofphot. E. Jacobi, Metz (3) Das ehemalige Lusthaus in Stuttgart. (308 - 309) Ausgrabungen. (308 - 309) [Abb.]: Die Flugversuche von Santos Dumont in Monte Carlo: Das Luftschiff, über der Bai von Monaco schwebend. (310) Luftschiffahrt. (310) [Abb.]: Das Luftschiff, in die Halle zurückgekehrt. (310) [Abb.] Kaiserin Eugenie im Gespräch mit Santos 'Dumont. (311) Totenschau. (311) [Abb.]: Adelaide Ristori (im achtzigsten Lebensjahre). (311) [2 Abb.]: (1)General Tomas Estrada, Palma, Präsident der Republik Cuba. (2)Begrüssung zwischen deutschem und französischem Militär an der Grenze Vionville-Mars la Tour. (312) Handschriften-Beurteilung. ([313]) Für müssige Stunden. ([313]) Werbung (314) Briefmappe. (315) [Abb.]: Den ihr suchet, er ist auferstanden. Nach dem Gemälde von B. Plockhorst. Photographie-Verlag von Franz Hanfstaengl in München. ( - ) Die Wacht am Rhein. Roman von C. Viebig. ([317]) [Abb.]: Gelungene Ueberraschung. Nach dem Gemälde von A. Perez. ([320 - 321]) [Abb.]: Im Hafen von New York. Nach einem Aquarell von Willy Stöwer ( - ) [Gedicht]: Eisgang im Morgennebel. (340) Auf einem modernen Panzerschiff. Eine Skizze von A. Oskar Klautzmann. (Aufnahmen von A. Renard in Kiel) ([341]) [Abb.]: "Kaiser Wilhelm der Grosse" in voller Fahrt. ([341]) [Abb.]: Blick von der Back nach dem Mars. (343) [Abb.] Blick vom Achterdeck nach dem Mittelschiff. (344) [Abb]: Blick vom Mars auf die Bootlager und Bootkrane (345) Aus dem Reiche der Sterne. (346) [Abb.]: Photographische Aufnahme des neuen Sterns im Perseus. (347) [Gedicht]: Taube Nüsse. (347) Schwäbische Bauern im Arwald. (348) [Abb.]: Die Kirche von Továr (348) [Abb.]: Das Schützenhaus von Továr (349) [Abb.]: Blick von der Kolonie. (350) [Abb.]: Die ältesten Leute der Kolonie. (351) [Gedicht]: Osterlied. (352) Fräulein Christel. Skizze von V. Rittweger. ([353]) Die verflossene Jagdsaison. (356) [Abb.]: Die Trauer um den Leichnam Christi. Nach dem Gemälde von Walther Firle. ( - ) Kann die Kindertuberkulose Menschen tuberkulös machen? Eine hygienische Tagesfrage. (358) [Abb.]: Professor Paul von Baumgarten. (359) [2 Abb.]: Automobile in der deutschen Armee. Originalzeichnung von Adolf Wald. (Text S. 362). (1)Daimler-Motorlastwagen (Fernfahrt Cannstatt-Berlin 1901). (2) Thornycroft-Dampflastkraftwagen (Manöver 1901). ([360 - 361]) Automobile in der deutschen Armee. Im Hafen von New York. (362) Was ich am Nil erlebte. Von K. Zitelmann ([363]) [Abb.]: five o'clock-tea im Garten des Luksor-Hotels. ([363]) [Abb.]: Wasserschöpferinnen und Wäscherinnen in Luksor. (364) [Abb.]: Einschiffen von Schafherden auf dem Nil. (365) [Abb.] Der heilige See und die grossen Ruinen von Karnah. (367) [Abb.]: Auf dem Wege zu den Königsgräbern. (368) [Abb.]: Mondnacht im Tempel von Luksor. (369) [Abb.]: Am Sarkophage des Pharao Seti I. (370) [Abb.]: Ziehbrunnen zum Bewässern der Felder. (371) [Gedicht]: Karfreitagszauber. (372) [Abb.]: In der Kirche. Nach dem Gemälde von Friedrich Prölß ( - ) Zwei Wege. Skizze von Hedwig Schunck. ([373]) Hochseefischerei. (375) [Abb.]: Comburg bei Schwäbisch Hall in Württemberg. Nach der Natur aufgenommen von Hofphotograph Brandseph in Stuttgart. ([376 - 377]) Der Fliegende Holländer. (380) [Abb.]: Der Fliegende Holländer. Nach der Originalzeichnung von H. D. Seppings Wright. ( - ) Die geplanten deutschen Befestigungen bei Basel. ([383]) [Abb.] (1)Die deutsche Eisenbahnbrücke bei Hünigen. (2) Ansicht von Basel. ([383]) [Abb.] Die alte Rheinbrücke in Basel. (384) Rumänische Trachten aus Siebenbürgen. (Photogr. Aufnahmen von Emil Fischer in Hermannstadt.) ([385]) [Abb.]: Familie aus Pojana in Festtracht. ([385]) [2 Abb.]: (1)Mädchen aus Szelisty. (2)Junge Frau aus Pojana im Sonntagsstaat. (386) [3 Abb]: (1)Mädchen und Burschen aus Szelisty. (2)Junges Ehepaar aus Rakova. (3)Ehepaar aus Pojana im Werktagsgewande. (387) Die Heiducken. Kulturgeschichtliche Studie von Pile Lotin. ([388]) Das deutsch-amerikanische Telegraphenkabel. (391) [Karte]: 1. Kabelverbindungen zwischen Europa und Nordamerika. (392) [Abb.]: Kabel (392) [Abb.]: 8. Kabel dicht am Strande. (393) [Abb.]: 9. Kabel am Strande, getauft mit einer Flasche Champagner unter dreimaligem Hoch auf den Kaiser. (394) [2 Abb.]: (1)11. Kabelschiff. (2)10. Einbettung des Kabels auf dem Strande. (395) [Abb.]: 12. An Bord des Kabelschiffes. (396) [Abb.]: 13. Innere Einrichtung des Kabelschiffes. ([397]) [2 Abb.]: (1)14. Eingrabung des Küstenkabels auf Horta, Azoren. (2)15. Kabelhäuser auf Horta, Azoren. ([398]) [3 Abb.]: (1)Kabelhaus auf Coney Island. (2)18. Probe der Recorderschrift. (3)16. Landung des Küstenkabels auf Coney Island. (399) Zur Amerikafahrt des Prinzen Heinrich. Von Emil Klaessig-New York. (Nach phot. Aufnahmen von Enrique Muller in Brooklyn.) (400 - 401) [3 Abb.]: (1)Arionhalle. (2)Gebäude der New Yorker Staatszeitung. (3)Battery-Platz und Battery-Park in New York. (400 - 401) [3 Abb.]: (1)Prinz Heinrich von Preussen. Mit Genehmigung von J. C. Schaarwächter, Hofphot., Berlin. (2)Präsident Roosevelt. (3)Frau Roosevelt mit ihrer jüngsten Tochter. (402) [Abb.]: Judenviertel in Hesterstreet. (403) [Abb.]: Chinesenviertel in Mottstreet. (404) [2 Abb.]: (1)Das Hotel Waldorf-Astoria in New York, worin zu Ehren des Prinzen Heinrich das Presse-Bankett stattfand. (2)Anfang des Broadway in New York von Bowlingstreet aus, links das deutsche Konsulat und Bureaux des Norddeutschen Lloyd. ([405]) [Abb.]: Prinz Heinrich und Miss Roosevelt auf der "Hohenzollern". (407) [4 Abb.]: (1)Die Kaiserjacht "Meteor" nach dem Stapellauf. Phot. Henry F. Goetz, New York. (2)Gruppe deutscher Offiziere auf Ausguck nach dem "Kronprinz Wilhelm". Phot. Enrique Muller, Brooklyn. (3)Amerikanische Flottille bei Staten Island, die Ankunft des Kronprinz Wilhelm" erwartend. Phot. Enrique Muller, Brooklyn. (4)Inneres der Ankunftshalle des Norddeutschen Lloyd. ([408]) [3 Abb.]: (1)Prinz Heinrich und Präsident Roosevelt auf der "Hohenzollern". Phot. Underwaad & Underwaad, New York (2)Prinz Heinrich mit der Familie des Präsidenten Roosevelt auf der "Hohenzollern". Phot. T. Jürgensen. (3)Aus den Prinz Heinrich-Tagen in Amerika. Phot. Henry F. Goetz, New York. ([409]) [Abb.]: Die Taufe der Kaiserjacht "Meteor" durch Miss Roosevelt. Phot. Henry F. Goetz, New York. (410) [Abb.]: Prinz Heinrich und Unterstaatssekretär Hill im Wagen. (411) Litteratur. (411) Kunst (413) Aus aller Welt ([414]) [Abb]: ([414]) Bildende Kunst. ([414]) [Abb.]: Der Sakrophag der Kaiserin Friedrich für die Friedenskirche in Potsdam. Von Reinhold Begas. ([414]) Herr und Flotte. ([414]) Zeitgeschichte. (415) [Abb.]: Der neue Panzerkreuzer "Prinz Heinrich" auf der Kieler Werft. (415) [2 Abb.]: {1}Afrikaforscher Dr. Emil Holub †. (2)Hofraum des Hauses "Zum Bitterholz" in Nürnberg. (416) Naturkunde. (416) Denkmäler. (417) Totenschau. (417) [3 Abb.]: (1)Hermann Allmers †. (2)Fedor Flinzer. (3)Frühere Fürstenherberge "Zum Bitterholz" in Nürnberg. (417) [2 Abb.]: (1)Der Löwe von Babylon. (2)Fremde Gäste auf dem "Kleinen Kiel" in Kiel. ([418]) [Abb.]: Das Victor Hugo Denkmal in Paris. Von L. E. Barrias. Aufn. von Chuffeau-Flaviens, Paris. (419) Handschriften-Beurteilung. (420) Für müssige Stunden. ([421]) Briefmappe. (423) Werbung (423) Einband ( - ) Einband ( - )

UNTER DEM ROTEN KREUZ IM WELTKRIEGE Unter dem Roten Kreuz im Weltkriege ( - ) Einband ( - ) Deckblatt ( - ) [Abb.]: ( - ) Titelseite ( - ) Impressum ( - ) [Widmung]: Dem Buch, das die Geschichte des Roten Kreuzes und seine Tätigkeit im Weltkrieg behandelt und in dem das amtliche Rotkreuzmaterial verwertet worden ist, wünsche ich vollen Erfolg und weite Verbreitung unter den Deutschen. Der Präsident des Deutschen Roten Kreuzes Herzog von Sachsen-Coburg und Gotha. ( - ) Vorwort: Die Herausgeber. ( - ) Inhaltsverzeichnis. ( - ) Erster Teil. Die freiwillige Krankenpflege in der Zeit vor dem Weltkriege. ( - ) I. Die geschichtliche Entwicklung der freiwilligen Krankenpflege bis zum Weltkriege. (1) a) Bis zum Beginn des Deutsch-französischen Krieges 1870/71. (1) [Abb.]: Erste Hilfe auf einem Schlachtfelde 1796. (2) [Abb.]: Henri Dunant. (6) [Abb.]: Prinz Heinrich XIII. Reuß, der erste Vorsitzende des Zentralkomitees zur Pflege im Felde verwundeter und erkrankter Krieger (Preußisches Zentralkomitee). (7) [Abb.]: Freiwillige Krankenpflege 1864. (8) [Abb.]: Graf Eberhard zu Stolberg-Wernigerode, der erste Königliche Kommissar und Militär-Inspekteur der freiwilligen Krankenpflege. (9) [Brief]: Berlin, den 10. November 1866. An den Kriegsminister. Wilhelm. (10) [Abb.]: Gräfin Luise von Itzenplitz, die erste Vorsitzende des Vaterländischen Frauen-Vereins. (11) [Abb.]: Wirklicher Geheimer Rat von Sydow, der erste Vorsitzende des Zentralkomitees der deutschen Vereine zur Pflege im Felde verwundeter und erkrankter Krieger (Deutsches Zentralkomitee). (12) [Abb.]: Fürst Heinrich XI. von Pleß, Königlicher Kommissar und Militär-Inspekteur der freiwilligen Krankenpflege während des Krieges 1870/71. (13) b) Vom Deutsch-französischen Kriege 1870/71 bis 1914. (14) [Abb.]: Verbandmittelbereitung 1870. (15) [Abb.]: Freiwilliges Turner-Sanitätskorps Offenbach a.M. 1870/71. (16) [Abb.]: Internationales Komitee in Genf bei einer Kriegs-Sitzung. (19) [Brief]: Eine Kabinettsorder vom 3. März 1890 lautete: Wilhelm R. Auguste Viktoria R. (23) [Abb.]: Krankentransport bei einer Überschwemmung in der Altmark im Jahre 1908. (24) [Abb.]: Rote-Kreuz-Hilfeleistung im Überschwemmungsgebiet des Rheins, Eingang zur Volksküche des Roten Kreuzes in Schloß Neuwied. (25) [Abb.]: Rote-Kreuz-Hilfeleistung im Überschwemmungsgebiet des Rheins, Speisung durch Mitglieder des Vaterländischen Frauen-Vereins vom Roten Kreuz. (26) [Abb.]: Rote-Kreuz-Hilfeleistung im Überschwemmungsgebiet des Rheins, Speisung durch Mitglieder des Vaterländischen Frauen-Vereins vom Roten Kreuz. (27) [Abb.]: Rote-Kreuz-Hilfeleistung im Überschwemmungsgebiet des Rheins, Notspeisung. (29) II. Die Organisation der deutschen freiwilligen Krankenpflege vor dem Kriege. (31) [Abb.]: Sanitätskolonnen-Übung im Zentraldepot vom Roten Kreuz in Neu-Babelsberg. (33) [Abb.]: Bekleidung und Ausrüstung der freiwilligen Krankenpflege, Zugführer und Pfleger oder Träger. (34) [2 Abb.]: Bekleidung und Ausrüstung der freiwilligen Krankenpflege, Delegierter in der Uniform der freiwilligen Krankenpflege. (37) Zweiter Teil. Die freiwillige Krankenpflege im Weltkriege. ([39]) I. Mobilmachung. (41) [Abb.]: Einkleiden freiwilliger Krankenträger im Zentraldepot vom Roten Kreuz in Neubabelsberg. (42) [Abb.]: Fürst zu Solms-Baruth, Kaiserlicher Kommissar und Militär-Inspekteur der freiwilligen Krankenpflege. (43) [Abb.]: Bekleidung und Ausrüstung der freiwilligen Krankenpflege beim Ausmarsch, Sektions-(Gruppen-)Führer. (44) [Abb.]: Lazarett in einer Doeckerschen Baracke. (45) [2 Abb.]: (1)Sammelstelle für Liebesgaben der vereinigten Männer- und Frauenvereine vom Roten Kreuz in Braunschweig. (2)Gemeinsame Pflegetätigkeit von Schwestern vom Roten Kreuz und von Diakonissen in einem Vereinslazarett vom Roten Kreuz in Ostrowo, Provinz Posen. (46) [2 Abb.]: Bekleidung und Ausrüstung der freiwilligen Krankenpflege, Arzt der freiwilligen Krankenpflege beim Ausmarsch und nach August 1916. (47) [2 Abb.]: (1)Erfrischung durchreisender Reservisten und Landwehrmänner in Pfaffenhofen a.d. Ilm. (2)Küche und Eßraum der Verpflegungsstelle des Roten Kreuzes auf dem Hauptbahnhof Mainz. (48) [2 Abb.]: (1)Verbandstation des Roten Kreuzes auf dem Venloer Bahnhof in Hamburg. (2)Verbandraum auf einem Bahnhof. (49) [Abb.]: Verband- und Erfrischungsstation Olivaer Tor des Vaterländischen Frauen-Vereins in Danzig. (50) [2 Abb.]: (1)Erfrischung durchreisender Truppen in Pfaffenhofen a. Ilm. (2)Verpflegung eines Truppentransportes durch das Rote Kreuz. (51) [Abb.]: Flüchtlinge in Ostpreußen. (52) [2 Abb.]: (1)Vereinslazarett Burgfeld-Lübeck: Baracke im Pfingstschmuck. (2)Schlafsaal des Vereinslazaretts im Evangelischen Vereinshaus zu Mülheim an der Ruhr. (53) [2 Abb.]: (1)Reservelazarett "Neue Welt", Hasenheide in Berlin. (2)Vereinslazarett vom Roten Kreuz im Johanniterhospital Plön, Pavillon und Liegehallen. (54) [Abb.]: Lazarettzug F2 des Vaterländischen Frauen-Vereins Berlin, Stifterin Frau Else Dürr in Leipzig, vor der Ausfahrt. (55) [Abb.]: Entladen eines Lazarettzuges in Ingolstadt. (56) [2 Abb.]: (1)Zum Verwundetentransport eingerichteter Anhängerwagen der elektrischen Straßenbahn. (2)Vom Straßenbahnwagen in das Lazarett. (57) [2 Abb.]: (1)Einladen Verwundeter in einen Straßenbahnzug. (2)Verwundetentransport in Straßenbahnzügen. (58) [2 Abb.]: (1)Postkraftwagen zum Transport für Leichtverwundete eingerichtet. (2)Sanitätsmobil mit Anhänger. (59) [Abb.]: Bekleidung und Ausrüstung der freiwilligen Krankenpflege beim Ausmarsch, Arzt, Zugführer und Zugführerstellvertreter. (60) [2 Abb.]: (1)Bekleidung und Ausrüstung der freiwilligen Krankenpflege nach August 1916, Zugführer. (2)Bekleidung und Ausrüstung der freiwilligen Krankenpflege nach August 1916, Zugführerstellvertreter. (61) [3 Abb.]: (1)Bekleidung und Ausrüstung der freiwilligen Krankenpflege. (2)Personal eines mobilen Transporttrupps beim Ausmarsch. (3)Ausmarsch eines mobilen Transportzuges der freiwilligen Krankenpflege aus München. (62) [2 Abb.]: (1)Schwestern vorm Ausrücken ins Feld. (2)Auf der Fahrt zur Front. (63) [2 Abb.]: (1)Ausmarsch eines mobilen Transportzuges der freiwilligen Krankenpflege aus München. (2)Ausmarsch eines mobilen Transportzuges der freiwilligen Krankenpflege aus München. (64) II. Aufbau und Arbeit. (65) 1. Der Kaiserliche Kommissar und Militär-Inspekteur der freiwilligen Krankenpflege und der Stellvertretende Militär-Inspekteur. (65) [Abb.]: Der Kaiserliche Kommissar der freiwilligen Krankenpflege, Fürst zu Solms-Baruth, bei einer Inspektionsreise in Lodz. (66) [Abb.]: Bekleidung und Ausrüstung der freiwilligen Krankenpflege nach August 1916, Pfleger oder Träger. (67) [2 Abb.]: (1)Bekleidung und Ausrüstung der freiwilligen Krankenpflege nach August 1916, Delegiertenschreiber mit dem Range eines Zugführerstellvertreters. (2)Bekleidung und Ausrüstung der freiwilligen Krankenpflege nach August 1916, Sektions-(Gruppen-)Führer. (68) [Abb.]: Bekleidung und Ausrüstung der freiwilligen Krankenpflege nach August 1916, Ablösungs- und Ersatztransporte. (69) [Abb.]: Die ersten Rote Kreuz-Medaillen. (70) [Abb.]: Bekleidung und Ausrüstung der freiwilligen Krankenpflege, Delegierte (Inaktive Offiziere, Johanniterritter, Delegierter in der Uniform der freiwilligen Krankenpflege). (71) [Abb.]: Der Generaldelegierte-Ost, Fürst zu Hohenlohe-Langenburg, bei einer Inspektionsreise in Lodz. (72) [Abb.]: Im Grabe eines freiwilligen Krankenpflegers. (73) [Brief]: "Berlin, den 2.12.1918. gez. Fürst Hohenlohe-Langenburg." (73) [Abb.]: Bekleidung und Ausrüstung der freiwilligen Krankenpflege, Ersatztransport. (74) 2. Das Zentralkomitee der Deutschen Vereine vom Roten Kreuz und die Landeskomitees. (74) [Abb.]: Der Vorsitzende des Preußischen Zentralkomitees vom Roten Kreuz, General der Kavallerie z.D. von Pfuel. (75) [Abb.]: Sitzung des Zentralkomitees der Deutschen Vereine vom Roten Kreuz. (76) [Abb.]: Eisenbahner- und Soldatenheim in Brüssel. (77) [2 Abb.]: (1)Eisenbahnerheim Schaarbeck. (2)Soldatenheim in Löwen. (78) [2 Abb.]: (1)Genesungsheim Kaiserbad vom Roten Kreuz in Rosenheim. (2)Lesehalle im Soldatenheim Lodz. (79) [Abb.]: Zeitungsabteilung des Zentralkomitees vom Roten Kreuz, Berlin, Abgeordnetenhaus. (80) [Abb.]: Kameraden-Nachforschung durch Vermittlung des Internationalen Komitees in Genf. (81) [Abb.]: Gefangenenfürsorge, Ankunft deutscher Austauschgefangener aus Rußland in Saßnitz. (82) [Abb.]: Gefangenenfürsorge, Ankunft deutscher Austauschgefangener aus Rußland in Saßnitz. (83) [Abb.]: Ankunft der ersten Austauschgefangenen, Verpflegungsstelle des Vereins vom Roten Kreuz Aachen-Stadt. (85) [Abb.]: Sammelstelle des Zentralkomitees vom Roten Kreuz in Berlin. (88) [Abb.]: Sammelstelle des Zentralkomitees vom Roten Kreuz in Berlin. (89) 3. Die deutschen Frauenvereine vom Roten Kreuz. (90) [Abb.]: Verband- und Erfrischungsstation Olivaer Tor des Vaterländischen Frauen-Vereins Danzig. (91) [Abb.]: Erfrischungsstation des Vaterländischen Frauen-Vereins Altenkirchen. (92) [Abb.]: Liebesgaben aus der Heimat, Weihnachtspakete des Vaterländischen Frauen-Vereins. (93) [2 Abb.]: (1), (2)Mutterhaus und Krankenanstalt des Bayerischen Landesvereins vom Roten Kreuz in München. (94) [Abb.]: Vereinslazarettzug H.1 des Provinzialvereins vom Roten Kreuz für Hannover. (95) [2 Abb.]: (1), (2)Vereinslazarett vom Roten Kreuz Orangerie Potsdam. (96) [2 Abb.]: (1)Vereinslazarett vom Roten Kreuz Orangerie Potsdam. (2)Gartenfest im Vereinslazarett Orangerie Potsdam. (97) [Abb.]: Lebensmittelsammlung des Vaterländischen Frauen-Vereins Straßburg im Elsaß zum Geburtstag der Kaiserin 1915. (98) [Abb.]: Damen des Vaterländischen Frauen-Vereins Braunschweig beim Ausbessern von Lazarettwäsche. (99) [Abb.]: Reservelazarett Lehrerseminar Krotoschin, Speisekammer. (100) [2 Abb.]: (1)Vereinslazarett vom Roten Kreuz Kaiserslautern-Rheinpfalz. (2)Nähstube des Vaterländischen Frauen-Vereins Naumburg a.d. Saale. (101) [Abb.]: Kriegsfrauenhilfe in Duisburg, Ausgabe von Heimarbeit. (102) [Abb.]: Fürsorge für Angehörige von Kriegsteilnehmern, Lebensmittelverteilung durch den Nationalen Frauendienst Ostrowo. (103) [Abb.]: Fürsorge in der Heimat, Säuglingsfürsorgestelle in Hannover. (104) [2 Abb.]: (1), (2)Kinder auf Erholungsreise. (105) [Abb.]: Fürsorge in der Heimat, Heim für Kriegerkinder in Schneidemühl. (106) [2 Abb.]: (1)Kinderspeisung des Vaterländischen Frauen-Vereins Ostrowo. (2)Kriegskinder bei der Mahlzeit im Wiesbadener Ferienheim. (107) [Abb.]: Fürsorge in der Heimat, Essenausgabe in einer Volksküche. (108) [Abb.]: Schuhflickwerkstätte des Badischen Frauenvereins vom Roten Kreuz in Karlsruhe, von Frau Luise Kautz geschaffen. (109) [2 Abb.]: (1)Rotes Kreuz Kiel, Unterricht für Kriegerfrauen. (2)Kursus in der Schuhflickwerkstätte des Badischen Frauenvereins vom Roten Kreuz in Karlsruhe. (110) [Abb.]: Bürgerspeisehalle des Roten Kreuzes Berlin, Moritzplatz. (111) [Abb.]: Flüchtlingsfürsorge in Ostpreußen. (114) [Abb.]: Flüchtlingsfürsorge in Ostpreußen. (115) [Abb.]: Flüchtlingsfürsorge, Essenausgabe in der Verband- und Erfrischungsstelle vom Roten Kreuz auf dem Ostbahnhof in Braunsberg in Ostpr. (116) [Brief]: An den Kaiserlichen Kommissar und Militär-Inspekteur der freiwilligen Krankenpflege. Neues Palais, den 24. Dezember 1916. gez. Auguste Viktoria. (117) [Gedicht]: (117) 4. Die Ritterorden. (118) [Abb.]: Johanniter-Krankenhaus Sonnenburg, Neumark. (118) [Abb.]: Johanniter-Krankenhaus Sterkrade, Rheinland. (119) [2 Abb.]: (1)Johanniter-Krankenhaus Lauenburg, Pommern. (2)Vereinslazarettzug Y des Johanniterordens, Operationswagen. (120) [2 Abb.]: (1), (2)Johanniter-Krankenhaus Bad Polzin, Pommern. (121) [Abb.]: Johanniter-Krankenhaus Pritzwalk, Brandenburg. (122) [Abb.]: Malteser-Krankenhaus und Mutterhaus der Borromäerinnen Kloster Trebnitz, Schlesien. (123) [Abb.]: Malteserritter in Felduniform. (124) [2 Abb.]: (1)Malteser-Krankenhaus und Mutterhaus der Borromäerinnen Kloster Trebnitz, Schlesien. (2)Apotheke des Malteser-Krankenhauses Kloster Trebnitz, Schlesien. (125) [2 Abb.]: (1)Malteser Charitas-Heim in Breslau. (2)Vereinslazarettzug R1 des Vereins der Schlesischen Malteserritter. (126) [Abb.]: Vereinslazarettzug R1 des Vereins der Schlesischen Malteserritter. (127) [2 Abb.]: (1)Malteser-Krankenhaus St. Anna in Breslau. (2)Malteserlazarett an der Tiroler Front. (128) 5. Das Internationale Komitee des Roten Kreuzes und das Rote Kreuz der neutralen Staaten. (129) [Abb.]: Krankenzimmer in einem Vereinslazarett vom Roten Kreuz in Markt Redwitz, Bayern. (129) [2 Abb.]: (1)Sitzung des Internationalen Komitees des Rotes Kreuzes in Genf. (2)Die Internationale Agentur des Roten Kreuzes in Genf. (130) [Abb.]: Gustav Ador, Präsident des Internationalen Komitees des Roten Kreuzes in Genf. (131) [2 Abb.]: (1)Deutsche Abteilung der Internationalen Agentur des Roten Kreuzes in Genf. (2)Deutsche Abteilung der Internationalen Agentur des Roten Kreuzes in Genf, Kartothek. (132) [Abb.]: Französische Abteilung der Internationalen Agentur des Roten Kreuzes in Genf. (133) [Abb.]: Vermißten-Nachforschung der Internationalen Agentur des Roten Kreuzes in Genf, Annahme mündlicher Nachfragen. (134) [2 Abb.]: (1)Französische Gefangenen-Liste, Deutsche Kriegsgefangene. (2)Russische Gefangenen-Liste, Deutsche Offiziere. (135) [Abb.]: Schreibmaschinen-Abteilung der Internationalen Agentur des Roten Kreuzes in Genf. (136) [Abb.]: Nachricht eines Deutschen aus französischer Kriegsgefangenschaft. (137) [Abb.]: Bücherei in einem sibirischen Gefangenenlager. (138) [Abb.]: Baracke in einem sibirischen Gefangenenlager als Kirche eingerichtet. (139) [Abb.]: Schwedische Delegierte transportieren Liebesgaben über die sibirische Steppe. (140) [Abb.]: Elsa Brandström. (141) [Abb.]: Empfang von Austauschverwundeten in der Schweiz. (142) [Abb.]: Die ersten Austausch-Invaliden aus Rußland mit Elsa Brandström, August 1915. (143) [Abb.]: Verteilung norwegischer Liebesgaben. (144) [Abb.]: Amerikanische Ambulanz in Gleiwitz. (145) [Abb.]: Amerikanische Ambulanz in Gleiwitz. (146) [Abb.]: Amerikanische Ambulanz in Gleiwitz. (147) [Abb.]: Amerikanische Ambulanz in Gleiwitz. (148) [Abb.]: Kinder auf Erholungsreise ins Ausland. (149) III. Die freiwillige Krankenpflege im Felde. (151) [Abb.]: Eintreffen von Verwundeten auf einem Hauptverbandplatz. (152) [Abb.]: Westlicher Kriegsschauplatz, Sanitätskompagnie bricht zum Absuchen eines Schlachtfeldes auf. (153) [Abb.]: Operationsbaracke in einem Feldlazarett. (154) 1. Pflegedienst. (154) a) Im Bewegungskriege. (154) [Abb.]: Etappensanitätsdepot (Schwestern des Gräfin Ritterberg-Mutterhauses vom Roten Kreuz, Berlin-Lichterfelde). (155) [Brief]: Schwesternbriefe. St. Johann von Baßel, den 26. August 1914. Liebe Frau Oberin! Schwester S. (156) [Abb.]: Blick vom Kriegslazarett auf Laon. (157) [Abb.]: Lazarett in einer Scheune. (158) [Brief]: Liebe Frau Oberin! Ihre B.P. (158) [Brief]: Tirlemont bei Löwen (Belgien) am 26. August, 4 Uhr nachmittags. Schwester Johanna. (158) [Abb.]: Baracken, durch Mannschaften der freiwilligen Krankenpflege errichtet. (159) [Brief]: Cambrai, den 16. September 1914. Sehr geehrter Herr Professor! Schwester Käte Eggler. Schwester Hedwig Woldt. Schwester Berta Nitz. Schwester Martha Barkowski. Schwester Lucia Müller. Schwester Helene Kroll. (159) [Brief]: F., 5. September 1914. Hochverehrte Frau Oberin! (160) [Abb.]: Krankenzelte, errichtet durch Mannschaften der freiwilligen Krankenpflege. (161) [Brief]: M., den 15. September 1914. Hochverehrte Frau Oberin! Ihre sehr ergebene Schwester Erika. (161) [Brief]: Schwesternbriefe. D.-A., 4. September 1914. Sehr verehrte liebe Frau Oberin! Schwester Martha. (162) [Abb.]: Beladen eines Lazarettzuges in Frankreich. (163) [Brief]: C. (Frankreich), den 12. September 1914. Liebe Frau Oberin! Schwester Lena. (163) [Brief]: .(Frankreich), den 13. September 1914. Liebe Frau Oberin! Schwester E. (164) [Brief]: Chimay, den 7. September 1914. Meine liebe Schwester Irene! Herzlichen Gruß für Dich und Deine Geschwister von Deiner treuen Hede. (164) [Brief]: Auszug aus "Unterm Roten Kreuz" von Emmy von Rüdgisch, Lahr in Baden 1915. (165) [Brief]: Schwesternbrief. Franziska Rieger. (166) [Abb.]: Russisches Lazarett in Suwalki nach der Einnahme der Stadt durch die Deutschen. (167) [Abb.]: Überführung nichttransportfähiger Verwundeter in das Etappenlazarett zu Nawaruska. (168) [Brief]: Schwesternbriefe. Sch., den 22. August 1914. (168) [Abb.]: Deutsche Sanitätssoldaten in Rußland. (169) [Brief]: Erlebnisse unter russischer Herrschaft. (169) [Brief]: Königsberg, 18. IX. 1914. S.P. (170) [Brief]: Insterburg, den 8. November 1914. Sehr geehrte Frau Oberin! (171) [Brief]: Erlebnisse der Krankenschwester Elli Weinhöfer in russischer Gefangenschaft. (171) [Brief]: Auszug aus einem Briefe der Schwester Jula Delbrück. (173) [Brief]: L. (Östlicher Kriegsschauplatz), den 10. Februar 1915. Sehr verehrte, liebe Frau Oberin! Schwester Helene Adrian. (173) [Brief]: Sehr verehrte, liebe Frau Oberin! Ihre Schwester Sophie. (174) [Brief]: Bericht der Schwester Karla Freiin von Wangenheim aus: "Das Geschlecht der Freiherrn von Wangenheim im Weltkriege". (175) [Brief]: Briefe der Schwester Paula. Maluszyn, den 3. November 1914. Schwester Paula. (175) [Brief]: Redez-Wielki, 20. November 1914. Schwester Paula. (176) [Brief]: Schwesternbrief. Ostrowo, Ende Februar 1915. Mit herzlichen Grüßen Deine Schwester Ch. (176) b) Im Stellungskriege. (177) [Abb.]: Lazarettbaracke in Auvigny. (178) [Brief]: Schwesternbriefe. H. (Etappenlazarett), den 6. Oktober 1914. Liebe verehrte Frau Oberin! Schwester M. (178) [Abb.]: Truppenverbandplatz im Stellungskriege. (179) [Brief]: St.Qu. (westlicher Kriegsschauplatz), Waisenhaus, 27. Januar 1915. Schwester Käte. (180) [Brief]: Bericht des Zugführers Friedrich Engelhardt. (180) [Abb.]: Barackenbau durch Mannschaften eines Transportzuges. (181) [Brief]: Schwesternbriefe. C. (Belgien), Weihnachten 1914. Sehr liebe Frau Oberin! Schwester L.R. (181) [Abb.]: Vor der Kirche in Rethel. (182) [Brief]: C., den 31. Dezember 1914. Liebe Frau Oberin! Schwester Marie. (182) [Abb.]: Weihnachten im Lazarett in Montmedy. (183) [Brief]: (Osten), den 21. März 1915. Sehr verehrte, liebe Frau Oberin! Schwester Emma. (183) [Brief]: Bericht des Delegierten der Seuchenabteilung Spaethe im Generalgouvernement Warschau. (184) [Abb.]: Lazarett bei Reims, im Operationssaal. (185) [Brief]: Bericht des Delegierten bei der Kriegslazarett-Abteilung 51, von Chlapowo-Chlapowski. (185) [Abb.]: Zeltbau durch Mannschaften eines Transportzuges. (186) [Brief]: Bericht des Delegierten beim Kriegslazarettdirektor 57, Grafen Spreti. (186) [Abb.]: Entseuchungsanstalt Blanc-Misseron, der fertiggestellte Warteraum. (187) [Brief]: Schwesternbriefe. L., den 19. April 1915. Liebe Frau Oberin! Ihre stets dankbare Schwester Luise. (187) [Brief]: Galizien, R., den . Liebe Frau Oberin! Seien Sie herzlich gegrüßt von Ihrer Schwester Frieda. (188) [Abb.]: Grab des Sektionsführers der freiwilligen Krankenpflege Erhard in Lille. (189) [Brief]: Przemysl, den 11. Juli 1915. Sehr geehrte Frau Oberin! Seien Sie, sehr verehrte Frau Oberin, sowie alle Schwestern auf das herzlichste gegrüßt von Ihrer sehr ergebenen dankbaren Schwester Käte. (189) [Brief]: P. (östlicher Kriegsschauplatz) Sehr verehrte, liebe Frau Oberin! Mit den herzlichsten Grüßen Ihre ganz ergebene Schwester Hedwig. (190) [Brief]: K. (östl. Kriegsschauplatz), den . Liebe Frau Oberin! Schwester Frieda. (191) [Brief]: (191) [Brief]: Auszug aus dem Bericht des Hessischen Landesvereins vom Roten Kreuz und des Alice-Frauenvereins über ihre gemeinsame Tätigkeit während des Krieges 1914-1918. (192) [Brief]: Die Einrichtung eines solchen Badezuges beschreibt der Kriegsberichterstatter, Hauptmann a.D. Pietsch wie folgt: (192) [Abb.]: In einer feldmäßig hergestellten Entlausungsanstalt. (193) [Brief]: Schlicht und sachlich berichtet im April 1916 der Delegierte bei der Kriegslazarett-Abteilung 123, Bertram: (194) [Abb.]: Krankenzelte im Feldlazarett und Erholungsheim Chateau Belval. (195) [Brief]: Aus dem Bericht des Delegierten von Chlapowo-Chlapowski. (195) [Brief]: Aus der Flandernschlacht des Jahres 1917 berichtet der Etappendelegierte der 4. Armee, daß zu Beginn des Jahres . (195) [Brief]: Schilderung einer Nachtwache in M. Von Schwester Dora Wieland. (196) [Brief]: So heißt es im Bericht des Etappendelegierten der Armeeabteilung C, von Normann: (196) [Abb.]: Schwestern der freiwilligen Krankenpflege erwarten zusammen mit dem Kronprinzen an der Aisnefront die Ankunft des Kaisers. (197) [2 Briefe]: (1)Bericht des Etappendelegierten der 4. Armee, Freiherrn von La Roche-Starkenfels. (2)Der Delegierte bei der Kriegslazarett-Abteilung bayer. 24, Graf von Rechberg-Elkofen, schreibt in seinem Bericht über die Tätigkeit des ihm unterstellten Trupps, es sei . (197) [Brief]: Schwesternbrief. Westen, P., den 26./27. Mai 1916. Sehr verehrte Frau Oberin! Schwester Wilhelmine. (198) [Brief]: Schwesternbriefe. Arbeit im Typhus-Lazarett. (198) [Abb.]: Krankentransport in Lille mit behelfsmäßig eingerichteten Straßenbahnwagen. (199) [Brief]: Silvester und Neujahrsnacht einer Nachtwache im Kriegslazarett. Schwester M.N. (200) [Brief]: Briefe aus dem Lazarett Kloster Bonsecours bei Peruwelz. (200) [Abb.]: Der Kaiser begrüßt Schwestern der freiwilligen Krankenpflege an der Aisnefront. (201) [Brief]: Briefe aus Cambrai. (202) [Abb.]: Sanitätspersonal beobachtet auf Bahnhof Barconcourt feindliche Flieger. (203) [Brief]: Schwesternbriefe. (204) [Brief]: Brief der Schwester Dora vom Februar 1915 aus Moorseele. (204) [Brief]: St. den 13. Februar 1915, Ref.-Feldlazarett. (204) [Abb.]: Feldlazarett in Sedan. (205) [Brief]: St., Reserve-Feldlazarett, den . (205) Nicht nur Schwestern, auch freiwillige Krankenpfleger leisteten in Feldlazaretten wertvolle Dienste. (206) [Brief]: Bericht des freiwilligen Krankenpflegers, Zugführers Gustav Augustin, des bayerischen mobilen Begleitzuges Nr. 8 der 6. Armee. (206) [Abb.]: Operation im Feldlazarett. (207) [2 Briefe]: (1)Bericht des Delegierten der Kriegslazarett-Abteilung 123, Bertram, im April 1916. (2)Bericht des Etappendelegierten der Kriegslazarett-Abteilung 123 von Norman. (208) [Abb.]: Durch Fliegerbombe zerstörtes Soldatenheim. (209) [Briefe]: Schwesternbriefe. (209) [Brief]: (209) [2 Briefe]: (1)Brief aus Bereza-Kartuska, April 1916. (2)S., Pfingsten 1916. Hochverehrte, liebe Frau Oberin! Schwester Toni. (210) [Brief]: Rußland, den 24. Mai 1916. Sehr verehrte, liebe Frau Oberin! Ihre dankbar ergebene Schwester Eugenie. (210) [Abb.]: Einweihung eines Denkmals für Deutsche und Franzosen auf einem Friedhof in St. Quentin. (211) [Brief]: L. (Rußland), den . Liebe Frau Oberin! Ihre dankbare Schwester Luise W. (211) [Abb.]: Militärfriedhof und Kriegslazarett in Laon. (212) [Brief]: Drohobycz, den 11. August 1916. (212) [Abb.]: Verwundetentransport auf Bahnhof Douai während der Arrasschlachten April 1917. (213) [Brief]: Aus Aufzeichnungen der Schwester Jutta Freiin von Wangenheim. (213) [Abb.]: Beerdigung des bei einem Fliegerangriff gefallenen Krankenpflegers Georg Kinner (Transportzug 4). (215) [Brief]: Auszug aus dem Tagebuch der Schwester Fanny von Kurowski. (215) [Abb.]: Zerstörungen durch einen Fliegerangriff im Jahre 1918. (217) [Brief]: Erlebnis der Schwester Martha Farchmin. (218) [Brief]: Aus dem Bericht einer Schwester des Mutterhauses in Düsseldorf. (218) c) In fernen Ländern. (219) Auf dem Balkan. (219) [Brief]: Schwesternbriefe. (220) [Brief]: Brief aus Serbien. (220) [Abb.]: Deutsches und bulgarisches Pflegepersonal im Lazarett Trnowo. (221) [Brief]: Nisch, den 12. Oktober 1916. (221) [Abb.]: Pflegetracht in einem bulgarischen Seuchenlazarett in Uesküb. (222) [Brief]: ., den 12. November 1916. (223) [Brief]: ., den 22. Januar 1917. (223) [Abb.]: Lazarettschiff "Elisabeth" auf der Donau. (224) [Brief]: "Aufzeichnungen über meine Erlebnisse in Makedonien", von Schwester Maria von Studnitz. (224) [Abb.]: Einladen Verwundeter in ein Lazarettschiff (Serbien, Donau). (225) In Vorderasien. (227) [Abb.]: Deutsche Schwestern des Auguste Viktoria-Stiftes am Ölberg in Jerusalem im Gespräch mit Djemal Pascha. (227) [Brief]: Die Hilfsabordnung des Deutschen Roten Kreuzes beim türkischen Heere. (228) [Abb.]: Apotheke des Vereinslazaretts vom Roten Kreuz in Konstantinopel. (229) [Brief]: Schwesternbriefe aus der Türkei. (232) [Brief]: Konstantinopel, den 19. Mai 1917. (232) [Brief]: Damaskus, den 3. Januar 1918. (232) [Abb.]: Der Kaiser im Gespräch mit deutschen Schwestern in Konstantinopel. (233) [Brief]: Konstantinopel, am . Verehrte, liebe Frau Oberin! Ihre dankbare Frieda K. (234) [Brief]: "Meine Reiseerlebnisse und Tätigkeit bei der Irak-Expedition des deutschen Roten Kreuzes Bagdad." Von Richard Burggraf, Mitglied der freiwilligen Sanitätskolonne vom Roten Kreuz in Jena. (235) In den Kolonien. (239) "Die Kriegsarbeit des Deutschen Frauenvereins vom Roten Kreuz für die Kolonien." Von Frau Dr. Lehr. (239) "Aus der Kriegsarbeit des Roten Kreuzes in Deutsch-Südwestafrika." Bericht des Pfarrers H. Siebold über die improvisierte Tätigkeit des Roten Kreuzes in Gibeon und Keetmanshop während des Krieges der Union mit Deutsch-Südwestafrika. Keetmanshop, den 11. Oktober 1915 (240) "Das Rote Kreuz in Ostafrika." Aus einem Vortrag, gehalten von Ihrer Exzellenz Frau Gouverneur Schnee in der Hauptversammlung des Deutschen Frauenvereins vom Roten Kreuz für die Kolonien. (242) 2. Transportdienst. (242) [Abb.]: Verwundete warten auf den Abtransport. (243) [Brief]: Einen allgemeinen Überblick über die Tätigkeit des Personals bei der freiwilligen Krankenpflege im Dienst einer Krankentransport-Abteilung zu Kriegsbeginn gewinnen wir aus nachstehendem Bericht des Delegierten bei der Krankentransportabteilung der 6. Armee, Generalmajors z.D. Fürer von Haimendorf: (244) [Brief]: Bericht des Delegierten bei der Krankentransport-Abteilung der Armee-Abteilung Gaede, Geheimer Hofrat Professor Dr. Fabricius. (244) [Abb.]: Verwundetentransport auf Schleppkähnen in Nordfrankreich. (245) [Abb.]: Französische Verwundete auf dem Transport. (246) [Abb.]: Krankentransportstelle der freiwilligen Krankenpflege. (247) [Brief]: Auszug aus dem Bericht des Delegierten bei der Krankentransport-Abteilung der Armee-Abteilung Strantz, Dr. Grafen von Drechsel. (247) [Brief]: Auszug aus dem Bericht des Delegierten bei der Krankentransport-Abteilung der 4. Armee, von Buch. (247) [Abb.]: Verwundetentransport in Valenciennes (Mannesmannsche Anhänger). (248) [Brief]: Bericht des Sektionsführers Albert Klemm vom 9. badischen Begleittrupp, Etappe der 6. Armee, vom 26.3.1916. (248) [Abb.]: Sanitätskompagnie in Flandern im feindlichen Artilleriefeuer. (249) [Abb.]: Verwundetentransport in Valenciennes. (250) [Brief]: Auszug aus dem Bericht des Etappendelegierten der 2. Armee, von Lindequist, vom Mai 1916. (250) [Brief]: Bericht des Führers der Etappen-Sanitäts-Kraftwagen-Abteilung der 6. Armee, Majors d.Ldw.-Kav. von Haidlen, vom 10.4.1916. (250) [Abb.]: Lazarettschiffe. (251) [Brief]: Berichte von Mitgliedern der freiwilligen Krankenpflege über ihre Tätigkeit im Transportdienst. (251) [Abb.]: Verwundetentransport in Valenciennes. (252) [Abb.]: Abtransport Verwundeter mit Straßenbahnwagen in Cambrai. (253) [Brief]: Bericht des Zugführers von Chrustschoff über einen Verwundetentransport Anfang November 1914. (253) 3. Begleitdienst. (254) a) Verwundeten- und Krankensammelstellen; Verband-, Erfrischungs- und Verpflegungsstellen. (254) [Abb.]: An beiden Händen verwundet. (255) [Abb.]: Gräberpflege durch die freiwillige Krankenpflege in Woippy. (256) [2 Briefe]: (1)Bericht des Delegierten bei der Etappeninspektion der 2. Armee, von Lindequist. (2)Der Delegierte zur besonderen Verwendung beim Etappendelegierten 2, von Diebitsch, berichtet. (256) [Abb.]: Schuhmacherwerkstätte eines Begleitzuges der freiwilligen Krankenpflege. (257) [Abb.]: Mannschaften eines Begleitzuges der freiwilligen Krankenpflege beim Herstellen von Verbandschienen. (258) [Brief]: Schwesternbriefe. M., den 29. August 1914. (258) [Abb.]: Krankensammelstelle auf Bahnhof Douai. (259) [Brief]: Brief aus Galizien. "Rohatyn, den 9. September 1915. (259) [Brief]: Briefe aus Frankreich. (260) [2 Briefe]: (1)M., den 16. September 1914. Liebe Frau Oberin! In Treue Ihre Schwester M. (2)28.9.1914. Schwester Dora. (260) [Brief]: St.S., den 3. Oktober 1914. Hochverehrte Frau Oberin! Schwester M. und L. (260) [Abb.]: Kinder im Etappengebiet, von Schwestern eines Lazarettzuges verpflegt. (261) [Brief]: Grodno, den 14. Oktober 1915. (261) [Brief]: Sarkuny, den 20. Oktober 1916. Schwester Jula Delbrück. (262) [Abb.]: Labung von Verwundeten vor dem Abtransport in einem Lazarettzuge. (263) [Brief]: Gent, den 9. November 1914. Schwester Dora. (263) [Brief]: Gent, den 14.11.1914. Schwester Mary. (263) [Brief]: Gnesen, den 16. November 1914. Schwester Bertha. (264) b) Lazarettzüge und Lazarettschiffe. (265) [Abb.]: Lazarettzug O3 Großherzogin von Hessen, Apotheke. (265) [Brief]: Auszug aus: Vereinslazarettzüge des Zentralkomitees vom Roten Kreuz, von Professor A. Kayserling, Berlin. (266) [Abb.]: Lazarettzug O3 Großherzogin von Hessen, Weißzeugvorräte. (267) [Brief]: Auszug aus einem Bericht des Herrn Wilhelm Weicher, damaligen Rechnungsführers des Vereinslazarettzuges "Kronprinzessin Cecilie" (Vlz. L.) (267) [Abb.]: Vereinslazarettzug D2 Siemensstadt, Offizierkrankenwagen. (269) [Abb.]: Vereinslazarettzug B IV Julius von Waldhausen des Zweigvereins vom Roten Kreuz Essen, Operationswagen. (270) [Brief]: auszüge aus Berichten über die Fahrten des württembergischen Lazarettzuges H. (270) [Abb.]: Vereinslazarettzug Q2 Hamburg und Posen. (271) [Brief]: Auszug aus einem Vortrag des leitenden Arztes des Vereinslazarettzuges S 3 "von Hindenburg", Dr. Landsberg. (272) [Abb.]: Schlepper, von Mannschaften der freiwilligen Krankenpflege zu Lazarettschiffen umgewandelt. (273) [Brief]: Auszug aus: "Ein Verwundetentransport mit einem außerordentlichen Hilfslazarettzug" (274) [2 Abb.]: (1)Vereinslazarettzug D2 Siemensstadt, Krankenwagen. (2)Vereinslazarettzug D 2 Siemensstadt, Verbandwagen. (275) [Brief]: Bericht einer Schwester des Clementinenhauses in Hannover. (276) [2 Abb.]: (1)Vereinslazarettzug D2 Siemensstadt, Verbandkiepen und Sterilisierapparat im Verbandwagen. (2)Vereinslazarettzug D2 Siemensstadt, Magazinwagen. (277) [Brief]: Auszug aus dem Delegiertenbericht des Atappendelegierten der 2. Armee, Fürsten Castell Castell. (278) [Brief]: Auszug aus "Die Tätigkeit der freiwilligen Krankenpflege in Elsaß-Lothringen im ersten Kriegsjahre". (278) [Abb.]: Einladen von Verwundeten in einen zum Lazarettschiff umgewandelten Lastkahn an der Westfront. (279) 4. Fürsorgedienst. (279) a) Soldatenheime, Soldaten- und Schwestern-Erholungsheime. (279) [Abb.]: Soldatenheim Trilon (Nordfrankreich) des Vaterländischen Frauen-Vereins Posen. (280) [Brief]: Sehr eindrucksvoll veranschaulicht ein Vortrag der Gattin des Regierungspräsidenten Gramsch aus Königsberg in Preußen über die "Tätigkeit der Vaterländischen Frauen-Vereine in den Soldatenheimen", wie die Errichtung und der wirtschaftliche Betrieb in den Heimen vor sich ging: (280) [Abb.]: Soldatenheim Conflans. (281) [Abb.]: Soldatenheim in Blankenberghe. (282) [Abb.]: Andacht im Soldatenheim. (283) [Brief]: Auszug aus "Bericht eines Frontsoldaten über das Soldatenheim in Warschau" von Kanonier Anton Kaup. (283) [Abb.]: Eisenbahner- und Soldatenheim in Brüssel, Lesezimmer. (284) [Abb.]: Soldatenheim Dunje des Zweigvereins Neidenburg vom Roten Kreuz in Mazedonien. (285) [Brief]: Brief der Leiterin des Soldatenheimes Oesel. (Aus einem Vortrag der Gattin des Regierungspräsidenten Gramsch.) (285) [Abb.]: Garten des Erholungsheims in Rostow am Don. (286) [Abb.]: Krankenbaracken eines Genesungsheimes an der Westfront. (287) [Brief]: Auszug aus dem "Bericht über die Tätigkeit der freiwilligen Krankenpfleger des 1. Zuges im Begleittrupp der Krankentransport-Abteilung der 4. Armee in der Leichtkrankenabteilung Kloster St. Andreas-Lophem". Zugführer Max Niehaus. (287) [Abb.]: Sonnenbad in einem Erholungsheim an der Westfront. (288) [Abb.]: In einem Erholungsheim des Marinekorps. (289) [Brief]: "Erinnerungen aus dem Offiziersgenesungsheim Joeuf von 1916 bis 1918" von Schwester Julie von Goßler (Auszug). (289) [Abb.]: Krankenzelte in einem Erholungsheim an der Westfront. (290) [Abb.]: Fürsorge für die Einwohner des besetzten Gebietes, Schutzpockenimpfung in Wilna. (291) [Abb.]: Vereinslazarettzug R1 des Vereins der Schlesischen Malteserritter, Speisung bettelnder Kinder an der Ostfront. (292) [Brief]: Auszug aus dem Bericht des Etappendelegierten der 4. Armee. (292) [2 Briefe]: (1)Auszug aus dem Bericht des Delegierten des Liebesgabendepots der 8. Armee. (2)Im Schwestern-Erholungsheim der .Armee. Osten. (293) b) Liebesgaben- und Depotdienst. (293) [Abb.]: Liebesgabenversandstelle auf dem Hauptbahnhof in Hamburg. (294) [Abb.]: Sammelstelle vom Roten Kreuz in Düsseldorf. (295) [Abb.]: Verladen von Sammelanforderungen in Posen. (296) [Brief]: Auszug aus dem Tätigkeitsbericht des Delegierten beim Etappendepottrupp der 9. Armee, Dr. Reier. (296) [Abb.]: Etappendepot der freiwilligen Krankenpflege. (297) [Abb.]: Ausladen von Liebesgaben auf dem Bahnhof von Bialystok. (298) [Brief]: Auszug aus dem "Bericht über die Tätigkeit des Liebesgabendepots Generalgouvernement Warschau seit seiner Errichtung bis zum Juni 1916", Delegierter Michaelis. (298) [Abb.]: Zelt für Liebesgaben am Bahnhof Bialystok. (299) [Abb.]: Liebesgabendepot Warschau, Leihbücherei. (300) [Brief]: Auszug aus dem Bericht des Delegierten beim Liebesgabendepot der 9. Armee, Dr. Reier. (300) [Abb.]: Liebesgabendepot Warschau, Leihbücherei. (301) [Abb.]: Liebesgabendepot Warschau, Leihbücherei. (302) [Brief]: Über die Erlebnisse auf dem Transport nach Ostpreußen schreibt Amtsgerichtsrat Dr. Paul Liebmann wie folgt: (302) [Abb.]: Liebesgabendepot Warschau, Speicherräume. (303) [Abb.]: Liebesgabendepot Warschau, Speicherräume. (305) [Register]: Der Provinzialverein der Provinz Schleswig-Holstein entsandte vom August 1914 bis zum April 1919 an Liebesgaben 1206 Eisenbahnwagen und 1300 Stückgutsendungen, und zwar: (305) [Abb.]: Soldatenheim in Blankenberghe, Bücherei. (307) [Brief]: Auszug aus dem Bericht des Delegierten beim Liebesgabendepot der 8. Armee. Lesehallen für Armee und Marine. (307) [Abb.]: Fürsorge für die Front, Feldbuchhandlung und Lesehalle in Wolhynien. (308) [Brief]: Auszug aus dem Bericht des Delegierten beim Liebesgabendepot der Etappeninspektion der 3. Armee. (308) [Abb.]: Bücherausgabe an der Front. (309) [Brief]: Auszug aus dem Tätigkeitsbericht des Provinzialvereins vom Roten Kreuz für die Provinz Westfalen über die Kriegstätigkeit vom 1. August 1914 bis 31. März 1921. Verteilung von Lesestoff im Felde und in den Lazaretten. (309) [3 Briefe]: (1)Auszug aus dem Bericht über die "Kriegstätigkeit des Badischen Roten Kreuzes, 1914-1919". (2)Auszug aus dem Bericht des Mobilmachungsausschusses vom Roten Kreuz für die Provinz Sachsen. (3)Auszug aus "Die Kriegsarbeit des Württembergischen Roten Kreuzes" von Theodor Bickes. (310) [Abb.]: Bücherkiste des Marineheims. (311) [2 Briefe]: (1)Auszug aus dem Bericht des Roten Kreuzes zu Jena. E. v. E., Generalleutnant und Kommandeur der x.ten Reservedivision. (2)Ein anderes, uns vom Kommandeur des Reserve-Regiments, welches vorwiegend die Bücherei benutzt, zugegangenes Schreiben lautet: (311) [Abb.]: Kriegsfrauenhilfe in Duisburg, Ausgabe von Heimarbeit. (312) [Brief]: "Auf besondere Anregung Ihrer Majestät der Kaiserin hat das Zentralkomitee vom Roten Kreuz in Übereinstimmung mit den Wünschen des Kriegsministeriums einen Kriegsausschuß für warme Unterkleidung eingesetzt, mit dessen Leitung das Mitglied des Zentralkomitees, Geheimrat Professor Dr. Pannwitz, betraut ist. Die Aufgabe des Kriegsausschusses lautet: (312) [Abb.]: Der erste Tag der Reichswollwoche in Berlin. (313) [Abb.]: Vaterländischer Frauen-Verein in Sigmaringen, Vorbereitung von Heimarbeiten. (315) [Brief]: Über die Leistungen der Wollversorgung finden sich in dem schon wiederholt angeführten Bericht des Kriegsausschusses nachstehende Angaben: (316) IV. Die freiwillige Krankenpflege in der Heimat. (317) [Abb.]: Verwundete Franzosen auf der Fahrt. (318) 1. Begleit- und Transportdienst. (318) a) Verband- und Erfrischungsstellen; Verpflegungs-, Übernachtungs- und Krankensammelstellen. (318) [Brief]: "Die Verband- und Erfrischungsstelle vom Roten Kreuz in Königsberg i.Pr. (Produktenbahnhof)." Vortrag von Frau Margarete Samter. (Auszug). (319) [Abb.]: Übernachtungsstation des Roten Kreuzes in Hamburg. (321) [Abb.]: Verband- und Erfrischungsstelle des Zweigvereins Chemnitz vom Roten Kreuz auf dem Hauptbahnhof in Chemnitz. (322) [Brief]: Auszug aus einem Bericht über die Tätigkeit des Kölner Roten Kreuzes vom November 1914. (322) [Abb.]: Erfrischung Schwerverwundeter in Braunschweig. (323) [Brief]: Auszug aus dem Bericht des Liniendelegierten Karlsruhe, Herrn Fabrikanten Himmelheber. (323) [Brief]: Auszug aus dem Bericht über "Die Tätigkeit der freiwilligen Krankenpflege in Elsaß-Lothringen im ersten Kriegsjahre". "Bahnhofserfrischungsstellen". (324) [Abb.]: Verbandwechsel auf dem Verbandplatz am Soesttor des Ortsvereins vom Roten Kreuz Lippstadt. (325) [Brief]: Auszug aus dem Bericht von Frau M. Model über die Tätigkeit des Roten Kreuzes in Thorn. (325) [Abb.]: Übernachtungsräume des Roten Kreuzes auf dem Hauptbahnhof Mainz. (327) b) Abtransport in die Lazarette. (327) [Brief]: Auszug aus dem Bericht des Badischen Landesvereins vom Roten Kreuz. 1914-1918. (328) [Abb.]: Ankunft Verwundeter auf dem Venloer Bahnhof in Hamburg. (329) [Brief]: Auszug aus dem Bericht des Delegierten, Kommerzienrats B. Knoblauch, Berlin. (329) [Brief]: Auszug aus dem "Bericht über die in Dresden bestehenden Einrichtungen zur Beförderung der in Lazarett- und Krankenzügen eintreffenden Verwundeten und Kranken in die Lazarette" des Reservelazarettdelegierten, Generalmajors a.D. Freiherrn von dem Bussche-Ippenburg. (330) [Abb.]: Schnee-Kippkarren für Verwundetentransport eingerichtet. (331) [Brief]: Auszug aus dem Bericht über die Tätigkeit des Aachener Roten Kreuzes. (331) [Brief]: Sanitätskolonne vom Roten Kreuz Marggrabowa. Aus dem "Bericht über die Tätigkeit der Organisation vom Roten Kreuz in der Provinz Ostpreußen während des Weltkrieges 1914 bis 1919". (331) [Abb.]: Fahrgestell für Krankentragen zum Verwundetentransport. (332) [Abb.]: Ausladen eines Lazarettzuges in der neuen Zollhalle München. (333) [Abb.]: Sanitätsauto für acht liegende und sechzehn sitzende Kranke, Spende der Frau Konsul Flora Fränkel, Berlin. (334) 2. Pflegedienst. (334) [Abb.]: Vereinslazarett Vilshofen in Bayern, Arztvisite. (335) [Abb.]: Vereinslazarett Siemensstadt. (336) [Brief]: Drei Monate Arbeit im Vereinslazarett Kaiserpalast Straßburg i. Els. Dr. Steidl, Arzt am Kaiserlazarett. (336) [Abb.]: Vereinslazarett Siemensstadt, Krankensaal mit 140 Betten. (337) [Abb.]: Vereinslazarett Siemensstadt, Elektrische Küche. (338) [Brief]: Auszug aus dem Bericht des Reservelazarett-Delegierten, Kommerzienrat B. Knoblauch. (Vom Juli 1920). (338) [Abb.]: Vereinslazarett Siemensstadt, Röntgenzimmer. (339) [Abb.]: Vereinslazarett Siemensstadt, Tagesraum. (340) [Brief]: Auszug aus einem Bericht über "Die Tätigkeit des Vaterländischen Frauen-Vereins vom Roten Kreuz Ortsgruppe Siegburg während des Krieges". Von Frau Clara Hansen. (340) [2 Abb.]: (1), (2)Vereinslazarett Siemensstadt, Ausladerampe mit Vereinslazarettzug D 2 Siemensstadt. (341) [Brief]: Auszug aus einem Bericht des Dr. lange-Hermstädt über das Seuchenlazarett Karlsruhe. (342) [Abb.]: Aus einem Vereinslazarett vom Roten kreuz in Braunschweig. (343) [Abb.]: Vereinslazarett Siemensstadt, Ankunft eines Verwundeten-Transportes. (344) [Zeitungsartikel]: Wie ein neutraler Ausländer, durch den Widerstreit der Meinungen, über die Organisation der deutschen Lazarette und über die Behandlung verwundeter feindlicher Gefangener urteilt, zeigt nachtstehender Artikel der "Basler Nachrichten" von Dr. rer.pol. A. Erb aus Bern, der im Oktober 1914 zusammen mit mehreren anderen Schweizer Bürgern die deutschen Lazarette in Freiburg besuchte: (344) [Abb.]: Weihnachtsfeier in einem Vereinslazarett des Vaterländischen Frauen-Vereins Lichtenberg. (345) [Abb.]: Vereinslazarett Heide in Holstein, Speiseraum. (346) 3. Fürsorge. (346) [Abb.]: Vereinslazarett des Vaterländischen Frauen-Vereins Forst i.d. Lausitz, Tagesraum. (347) a) Fürsorge für Verwundete und Kriegsbeschädigte. (347) [Abb.]: Verwundetenfürsorge, Verwundete auf einer Spazierfahrt. (348) [Abb.]: Verwundetenfürsorge, Beim Ringspiel. (349) [Brief]: Auszug aus dem "Bericht über die Tätigkeit der Kriegsstelle der Kaiser-Wilhelms-Universität Straßburg". (349) [Abb.]: Verwundetenfürsorge, Lazarettpfleglinge bei der Gartenarbeit im Vereinslazarett Gummersbach. (350) [Abb.]: Verwundetenfürsorge, Beschäftigung mit Korbflechten. (351) [Brief]: Auszug aus "Rotes Kreuz Stadt Posen (Mobilmachungsausschuß) 1915-1916". Fürsorge für Lazarettinsassen. Unterhaltungsspiele. (351) [Abb.]: Verwundetenfürsorge, Ausstellung von Handarbeiten der Verwundeten. (352) [Brief]: Auszug aus dem "Bericht über die Unterrichtsveranstaltungen für Offiziere und Mannschaften im Bezirk des Reservelazarettdelegierten F. Schlecker, Charlottenburg". (352) [2 Briefe]: (1)Bericht des Roten Kreuzes in Jena. (2)Der folgende Bericht des Württembergischen Landesvereins vom Roten Kreuz zeigt, wie eine derartige Rechtsauskunftsstelle aus dem Bedürfnis heraus entstanden ist: (354) [Abb.]: Kriegsbeschädigtenfürsorge, Kriegsbeschädigte bei der Gartenarbeit in der Lazarettschule Hannover. (355) [Brief]: Auszug aus "Das Rote Kreuz in Jena vom 1.8.1915 bis 31. Dezember 1916" (355) [Brief]: Auszug aus dem Bericht des Reservelazarett-Delegierten im Bezirk des Lazarettdirektors Köpenick-Berlin, Herrn Lüdke. (355) [Abb.]: Kriegsbeschädigtenfürsorge, Kriegsbeschädigte bei der Herstellung von Prothesen in der Lazarettschule in Hannover. (356) [Brief]: Auszug aus "Das Rote Kreuz von Berlin im Weltkriege 1914 bis 1919" (356) [Brief]: Auszug aus dem Bericht des Hessischen Landesvereins vom Roten Kreuz, Teilbericht der Abteilung für Unterricht und berufliche Fürsorge für Kriegsbeschädigte. (356) [Abb.]: Verwundeten-Fürsorge, Reservelazarett Bielefeld, Maschinenschreiben. (357) [Abb.]: Kriegsbeschädigtenfürsorge, Beschäftigung Kriegsbeschädigter in einem landwirtschaftlichen Betriebe. (358) [Brief]: Auszug aus einem Bericht des Direktors Dr. Teichert. Kurse für Kriegsbeschädigte an der Milchwirtschaftlichen Lehr- und Forschungsanstalt Wangen im Allgäu. (358) [Abb.]: Kriegsbeschädigtenfürsorge, Kriegsbeschädigte bei der Lazarettbeschäftigung im Helenenstift Altona. (359) [Abb.]: Verwundeten-Fürsorge, Reservelazarett Bielefeld, Technische Rund- und Kunstschrift. (360) [Brief]: Auszug aus "Das Rote Kreuz Stadt Posten 1915/1916" Fürsorge für Kriegsbeschädigte. (361) [Abb.]: Kriegsbeschädigtenfürsorge, Kriegsblinde mit Führerhunden. (362) b) Fürsorge für Urlauber. (363) [Brief]: Auszug aus "Kriegstätigkeit des Badischen Landesvereins vom Roten Kreuz 1914-1919" (363) c) Fürsorge für Kriegsgefangene. (364) [Abb.]: I.M. die Kaiserin Auguste Viktoria in Saßnitz die Einfahrt eines Lazarettschiffes erwartend. (365) [Brief]: Auszug aus einem Bericht des Territorialdelegierten für das Königreich Württemberg. Juni 1915. (365) [Abb.]: Empfang von Austauschverwundeten in Hamburg. (367) [Brief]: Auszug aus dem "Bericht über die Tätigkeit des Hamburgischen Landesvereins vom Roten Kreuz im Zusammenwirken mit dem Vaterländischen Frauen-Hilfsverein zu Hamburg, der Genossenschaft freiwilliger Krankenpfleger im Kriege vom Roten Kreuz, Verband Hamburg, und der Hamburger Kolonne vom Roten Kreuz für das Kriegsjahr 1916" (367) [Brief]: Bericht über die Tätigkeit des Ausschusses für Deutsche Kriegsgefangene der Vereine vom Roten Kreuz, Aachen. (368) [Brief]: Auszug aus "Skizzen aus russischer Kriegsgefangenen-Fürsorgearbeit von Oberin Elisabeth von Gagern". (369) [Brief]: Auszug aus einem Bericht der Schwester Anne-Marie Wenzel über ihre Tätigkeit in der Kriegsgefangenenfürsorge in Rußland. (372) [Brief]: Auszug aus "Die Vereine vom Roten Kreuz Aachen-Stadt im Weltkriege 1914/1915" (374) [Brief]: Auszug aus dem Bericht des Reservelazarettdelegierten für Oberbaden, B. Welsch. (374) [Abb.]: Der Großherzog von Baden im Gespräch mit Austauschgefangenen. (375) [Brief]: Auszug aus "Kriegstätigkeit des Badischen Landesvereins vom Roten Kreuz 1914 bis 1919" (375) d) Fürsorge für Flüchtlinge und Vertriebene. (377) [Brief]: Auszug aus "Die Kriegstätigkeit der Vaterländischen Frauen-Vereine in Ostpreußen". (377) [Abb.]: Flüchtlingsfürsorge, Unterbringung ostpreußischer Flüchtlinge im Landgestüt zu Braunsberg i. Ostpr. (379) [Brief]: Auszug aus "Die Fürsorge des Badischen Roten Kreuzes für die aus Frankreich geflohenen Deutschen". (379) [Abb.]: Flüchtlingsfürsorge, Unterbringung ostpreußischer Flüchtlinge im Landgestüt Braunsberg i. Ostpr. (381) [Brief]: Auszug aus dem "Bericht der Jugendhilfe vom Roten Kreuz". (381) [Brief]: Auszug aus "Das Zentralkomitee der Deutschen Vereine vom Roten Kreuz und die Rückwandererhilfe". (384) e) Fürsorge für Angehörige und Hinterbliebene von Kriegsteilnehmern. (385) [Abb.]: Fürsorge für Angehörige von Kriegsteilnehmern, Säuglingsfürsorgestelle des Vaterländischen Frauen-Vereins Hannover-Stadt. (385) [Brief]: Auszug aus "Der bayerische Frauenverein vom Roten Kreuz im Kriege 1914 bis 1919". (386) [Brief]: Die Friedensarbeit des Frauenvereins während des 4. Kriegsjahres. (387) [Abb.]: Kriegskomitee vom Roten Kreuz Wiesbaden, Kleider- und Möbel-Sammelstelle. (387) [Brief]: Auszug aus dem "Bericht über die Tätigkeit des Mecklenburgischen Marien-Frauen-Vereins vom Roten Kreuz während des Krieges 1914-1919", bearbeitet von Gymnasial-Oberlehrer Karl Reuter. Abteilung Landaufenthalt für Stadtkinder. (388) [Abb.]: Kriegswaisenhaus des Zentralkomitees vom Roten Kreuz in Saasa bei Eisenberg, Sachsen-Altenburg, bei der Morgenwäsche. (389) [Brief]: Auszug aus dem Bericht über "Die Kriegstätigkeit des Badischen Frauenvereins. 1914-1919". Kinder- und Säuglingsfürsorge. (390) [Brief]: Auszug aus "Kriegstätigkeit des Badischen Landesvereins vom Roten Kreuz 1914-1919". Kriegswohlfahrtspflege. (390) [Abb.]: Fürsorge für Angehörige von Kriegsteilnehmern, Städtische Mütterberatungsstelle Duisburg. (391) [Brief]: Auszug aus dem "Bericht über Entstehung und Tätigkeit des Kriegsausschusses für warme Unterkleidung". Die Tätigkeit der Wollkommission vom 1.10.1915 bis 31.12.1917. (392) [Brief]: Auszug aus "Das Rote Kreuz in Jena" Kriegsjahr 1914/15. (393) [Brief]: Auszug aus dem Bericht "Rotes Kreuz Stadt Posen (Mobilmachungsausschuß) 1915/1916". Volksernährung. Gulaschkanonen und Kriegsküche. (394) [Brief]: Auszug aus "Kriegs-Chronik des Württembergischen Landesvereins vom Roten Kreuz. Bezirk Heilbronn". Unterstützung der Familien von Ausmarschierten. (394) [Brief]: Auszug aus dem "Bericht des Mobilmachungsausschusses vom Roten Kreuz für die Provinz Sachsen vom August 1914 bis 25. Juni 1919" (395) [Abb.]: Schwesternerholungsheim des Zentralkomitees vom Roten Kreuz in Saasa bei Eisenberg, Sachsen-Altenburg, Schwesternzimmer. (396) [Zeitungsartikel]: Hinweis in dem Zentralorgan "Das Rote Kreuz" vom 20. April 1919: (396) f) Fürsorge für Angehörige der freiwilligen Krankenpflege. (397) [Abb.]: Eleonoren-Haus, das neue Schwesternheim des Alice-Frauenvereins vom Roten Kreuz Darmstadt. (397) [Brief]: Bericht vom Geheimrat Dr. Kahl nach Abschluß der Reise zum Besuch der Lazarette von Köln aus nach Gent, Thourout, Roulers, Iseghem, Lille mit Séclin, Douai mit Montigny, Cambrai mit Le Cateau, St. Quentin, Rethel, Sedan und Stenay. (397) [Abb.]: Schwesternerholungsheim Anschar-Strandhaus bei Heiligenhafen. (398) [Brief]: In diesen vertrauensvollen Aussprachen wurden alle Sorgen und Wünsche der Schwestern angehört und konnten meist auch gleich berücksichtigt werden. Denn im Grunde genommen waren es nur kleine Sorgen, und so konnte die Kommission nach ihrer Rückkehr auch berichten: (398) [Abb.]: Eleonoren-Haus, das neue Schwesternheim des Alice-Frauenvereins vom Roten Kreuz Darmstadt. (399) [Zeitschriftenartikel]: Auszug aus dem Artikel in "Das Rote Kreuz", Jahrgang 1918. (399) [Abb.]: Schwesternheim in Saasa bei Eisenberg. (400) [Abb.]: Schwesternheim in Saasa bei Eisenberg. (401) [Abb.]: Agnesheim, Schwesternheim des Vaterländischen Frauen-Vereins vom Roten Kreuz in Liebenstein. (402) [Abb.]: Schwestern-Kriegsheim des Vaterländischen Frauen-Vereins, Hauptvereins in Berlin, Tiergartenstraße. (403) V. Demobilmachung. (405) [2 Briefe]: (1)Ihren Majestäten dem Kaiser und der Kaiserin. Schloß Graf Bentinck, Amerongen (Holland). General von der Pfuel. Gräfin von der Groeben. (2)Exzellenz von Pfuel. Ihnen und Gräfin Groeben unsere herzlichsten Grüße. Auguste Viktoria. (406) [Brief]: Wir glauben diesem Buche keinen würdigeren und besseren Abschluß geben zu können als mit dem Worten, die General von Pfuel auf jenem denkwürdigen Abschiedsfest von Versammelten zurief. Sie waren ein Dank für das im Kriege Geleistete, sie waren zugleich ein Hinweis auf die neuen umfangreichen und schweren Aufgaben des kommenden Friedens: (407) Anlagen. ([409]) Anlage 1 Die Organisationen vom Roten Kreuz im Deutschen Reich. (410) [Register]: Landes-(Männer)-Vereine vom Roten Kreuz. (410) [Register]: Landes-Frauen-Vereine vom Roten Kreuz. (411) [Tabelle]: Anlage 2 Die Delegierten in der Etappe. (412) [Tabelle]: Anlage 3 Die Territorial- und Korpsbezirksdelegierten der freiwilligen Krankenpflege sowie die Delegierten zur besonderen Verwendung bei den Territorialdelegierten. (420) [Tabelle]: Anlage 4 Die Delegierten in den Reservelazaretten. (425) [Tabelle]: Anlage 5 Die Delegierten in den Festungslazaretten. (437) [Tabelle]: Anlage 6 Die Delegierten bei den Linienkommandanturen. (438) [Tabelle]: Anlage 7 Die Delegierten bei den Abnahmestellen. (440) Anlage 8 Die Delegierten bei der Marine. (442) I. Im Heimatsgebiet. II. Etappengebiet. (442) [Tabelle]: Anlage 9 Die während des Krieges aufgestellten Vereinslazarettzüge. (443) Anlage 10 Die Persönlichkeiten, die bei der Dienststelle des Kaiserlichen Kommissars und Militär-Inspekteurs der freiwilligen Krankenpflege im Großen Hauptquartier tätig waren. (448) Anlage 11 Die Persönlichkeiten, die zunächst bei der Dienststelle des Kaiserl. Kommissars, später bei der des Stellvertretenden Militär-Inspekteurs der freiwilligen Krankenpflege tätig waren. (449) Beirat. Leitung des Büros. (449) Ehrenamtlich b.d. Dienststelle tätige Personen. (450) Zentraldepot für Liebesgaben des Stellv. Milit.-Inspekteurs. Delegierte z. bes. Verwendung d. Stellv. Milit.-Inspekteurs. (451) Die Persönlichkeiten, die bei der Dienststelle des Generaldelegierten beim Oberbefehlshaber Ost tätig waren. (452) [Karte]: Operationsgebiet. Etappengebiet. Generalgouvernement. Heimatsgebiet. (453) Die Bilder wurden freundlichst zur Verfügung gestellt vom: ([uncounted]) Einband ([uncounted]) Einband ([uncounted])

Issue 8.6 of the Review for Religious, 1949. ; ¯ A.M. D~G. Reviewfor Relig°ions NOVEMBER 15, 1949 Roman Con.grecjations :. ¯ ¯ ¯ . JosephCreusen How Often Must We Pray? . Gerald Kelly Acjes of the Interior Life .". G. Augustine Ellard "We Are His Members!" . M. Raymond Questions Answered Books' Reviewed Annual Index :h VOLUME VIII NUMBEk 6 REVIEW FOR RELIGIOUS VOLUME VIII NOVEMBER, 1949 NUMBER 6 CONTENTS THE ROMAN CONGREGATIONS-~3oseph Creusen, 8.3. . . . 281 HOW OFTEN MUST WE PRAY?--Gerald Kelly, S.J . 289 THE THREE AGES OF T'HE INTERIOR LIFE-- G. Augustine Ellard, S.J . 297 "WE ARE HIS MEMBERS!"--M. Raymond, O.C.S.O . 317 QUESTIONS AND ANSWERS-- 40. "Reform" of Cloistered Communities . 323 41. Religious Wears Graduation Pin . 324 42. Sister as Organist in Parish Church ." . 325 43. "Class Money" for Personal Needs . ' . 325 BOOK REVIEWS-- The Day with Jesus and Mary; She Who Lived Her name; The Happi-ness of Heaven . 326 BOOK NOTICES . : . . 328 BOOK ANNOUNCEMENTS . 331 OUR CONTRIBUTORS . 332 ANNUAL INDEX . . . ." . " . 333 REVIEW FOR RELIGIOUS, .November 1949, Vol. VIII, No. 6. 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 approbation. Entered as second class matter January 15, 1942, at the Post Office, Topeka, Kansas, under the act of March 3, 1879. Editorial Board: Adam C. Ellis, S.J., G. Augustine Ellard, S.J., Gerald Kelly, S.J. Editorial Secretary: Alfred F. Schneider, S.J. Copyright, 1949, by Adam C. Ellis. Permission is hereby granted for quotations of reasonable length, provided due credit be given this review and the author. Subscription price: 2 dollars a year. Printed in U. S. A. Before writing to us, please consult notice on inside back cover. The Roman Congregat:ions Joseph Creusen, S.J. gO,~ religious who, have not made a study of canon law the terms Roman Curia' and "Sacred Congregation" will not suggest a clear picture or ide~. Superiors, of course, know that recourse "to Rome" is necessary in order to obtain certain permissions or dispensations and that their petition will be forwarded to the Sacred Congregation of Religious by their local ordinary o~. by the Apostolic Delegate. Eventually an answer will arrive from the Sacred Con-gregation through the same channel, signed by a cardinal prefect or by the secretary, and there will be a fee to pay. And that is about the extent of their knowledge. Hence the purpose of the following pages is to introduce our readers to this ancient and important institution. Name and Oflfce of Cardinals The early popes like other bishops had their particular clergy, consisting of clerics of both lower and higher rank, among whom priests and deacons held a special place. They were attached to the principal churches of the diocese of Rome, and therefore to the "title" of the church, being attached to it as :it were by a "'cardo'" or hinge. Hence, they were said to be "'intitulati'" or "'incardinatL'" On account of their higher rank the deacons and priests of the Roman diocese so connected with a special church were called "'cardinales'" (cardinal priest, cardinal deacon). Little by little the term "'card[nalis'" (cardinal) was restricted to designate the first priest or deacon of the main churches of Rome. When freedom was granted to the Church by the conversion of the Emperor Constantine, the popes began to call the bishops of the " neighboring dioceses to assist them in certain solemn ceremonies and to ask their advice in more important matters. This was done par-ticularly in provincial Roman councils. Thus it happened that the bishops of the nearby dioceses, who were summoned more frequently to assist the pope, were also called cardinals, or "cardinal bishops." The evolution of this institution of ca~rdinals took a long time. By the end of the fifth century the city of Rome had been divided into seven districts each under the authority of'a "cardinal deacon" 281 JOSHPH CRHUSHN Reeiew ~or Religious who cared for the economic condition of that district and especially for the welfare of the poor. The "cardinal priests" were at the head of the great basilicas and the other principal churches of Rome. From the twelfth century on the "cardinal bishops," called "'suburbicadi'" or "suburban" .(of the cities adjacent to Rome), numbered six. Plus V. (Const. Feb. 17, 1568) for the first time reserved the tide "cardinals" to" his councillors. During the early centuries of the Church the right to choose the new pope was exercised exclusively, or at least partially, by the clergy of Rome, by the citizens of that city, by the noble families, and by the Emperor. Finally, when it became possibIe for the popes to reserve this important right to the cardinals, their dignity and influence were much increased. They were then entrusted with the most important offices of the Roman curia. Those who resided in Rome were more or less frequently gathered in a "consistoriurn'" and became, as it were, the senate of the pope. The legates sent to vari-ous parts of the world by the Holy Father were chosen from among the resident cardinals. With greater centralization of Church government, the number and the difficulty of matters submitted to the Holy See became con-siderably increased. In imitation of civil governments, the pope was obliged to establish "offices" (boards of cardinals, councillors, and clerks) to assist in making new laws and in governing the extensive organization which was required to handle the great volume of business relating to such things as financial affairs, faculties of bishops and their relation to regulars, the struggle against heresy, the interpretation and the introduction of the decrees of the Council of Trent--~to m~ntion only the more important ones. Sixtus V is regarded as the real founder of the Roman congrega-tions. He fixed the number of cardinals at seventy--six cardinal bishops, fifty cardinal priests, and fourteen cardinal deacons1. He also reorganized the sacred congregations, incre.asing their number to fifteen (January 22, 1588). Reform of Pius X From the very beginning of his reign Dius X determined to revise the law of the Church. He made a start with the constitution 1A cardinal deacon is, of course, at least a priest, but his "title" is a church which in early ages belonged to a deacon. Many. of the cardinal priests are bishops, but they have a °'presbyteral ~itle." 282 Nouember, 1949 THE ROMAN CONGREGATIONS Sapienti consilio, dated June 29, 1908, by which he reformed the Roman Curia. This legislation was incorporated latei: on, almost without change, into the new Code of Canon Lau), which was promulgated in 1917. According to the. reform of Plus X the Roman Curia now consists of fifteen sacred congregations, three papal tribunals or courts, and five offices, such as that of the secretarg of state.In this article, however, we shall confine ourselves to the sacred congregations and make practical applications of what is said to the Sacred Congregation of Religious. Roman Congregations A Roman congregation is a board of ~ardinals who have a very accurately defined part in the government of the Church. They are assisted by a group of major and minor officers, and by a body of councillors called consultors. At the head of every congregation we find a cardinal prefect, except in the cases of the Holy Office, the Congregation for the F~astern Church, and the Consistorial Congre-gation. The pope himself is the head of these three congregations, and the cardinal who would otherwise be the prefect takes the place of the secretary and is called assessor. All the other congregations have a secretary and a subsecretary. The secretary of a congregation plays a very important part in transacting its business. Consultors To assist in the study of difficult questions proposed to the con-gregations, each one of them has a board of councillors who are called consultors. They are chosen from among the diocesan clergy and from among religious, are specialists in their field, come from various countries of the world, and most of them reside in Rome where they are engaged as professors or hold a post in.the curia of their order or congregation. Some of these consultors are Roman prelates. Minor Ot~cials To help the secretary and the subsecretary in the solution of the ordinary problems and cases which are presented to a congregation, we find a group of monsignori and priests who are called "'aiutanti di studio." These are internal councillors as contrasted with the consultors mentioned above, who may be termed external councillors since they do not ordinarily meet for consultation in the congrega-tion. Then another group called "'minutanti'" are in charge of 283 JOSEPH CREUSEN Review for Religious summing up the petition.s, while the "'protocolist'" (one or more~ takes care of the documents and puts them in order. Finally, each congregation.has a bursar, an archivist, and a group of lay helpers who are called ushers. The Sacred Congregation of Religious Let us now pay a visit to the Sacred Congregation of Religious. This will be the best way of explaining what a Roman congregation is and what it does. Pius XI built a modern office building to house the Sacred Con-gregations. It is called the Palazzo delle Congregazioni (palazzo meaning any large, ornate building),, and it is situated in the Piazza San Callisto near the old church of S. Maria Trasteoere (across the Tiber). Nearly all the congregations have their quarters in this modern building, and the two upper floors afford lodging for many officers of the congregations. Entering a courtyard we have an immediate view of this imposing edifice. On the right, as we pass along we see a beautiful fountain flanked by a statue of Plus XI, a memorial to the founder of this new home of the congregations. In the driveway immedi-ately in front of the building, we may see several autos with the legend "S C V" (Servizio Cittd Vaticano) in lieu of license plates. This indicates that one or more cardinals are already in their offices. We enter the building at a door marked "Congregation of Religious'" and find ourselves in a long corridor with high windows and ceilings. Going to the end of this corridor, on the left we find a large assembly room where various committees and consultors meet under the chairmanship of the cardinal prefect or the secretary of the con-gregation; then comes a series of smaller waiting rooms for visitors. On the right we find a waiting room and the office of the cardinal prefect and that of the secretary of the congregation. Smaller offices house the roinutanti, protocolist, bursar, and archivist. This latter is the antechamber to a very large room which has a balcony all around, and is used to keep all the documents of the Sacred Congre-gation. These are contained in steel files, in alphabetical order of the diocese in wh.ich the mother house of an institute is situated. To the right of the entrance we find another series of offices-- subsecretary, various business offices for religious men, for teaching and nursing sisters, and for the past two years an office for the secretary and committee in charge of secular institutes. 284 Nooember, 1949 THE ROMAN CONGREGATIONS The offices of the congregation are open to the public for business from 9:00 A.i~, to 1:00 P.M. During these hours the waiting rooms are filled'with religious priests, Brothers, and Sisters, who wear various habits, some ~f which would appear strange to us. Some are dressed in civilian clothes and have no religious habit. These are members of the recently established secular institutes. During office hours the officers and employees are kept very busy, and during an interview with the secretary one will ordinarily be interrupted two or three times in twenty minutes by an usher who brings a document to be signed. The Congregation of Religious is competent to handle almost any matter which concerns religious. When necessary, the secretary will send a petition to another congre-gation or ask for special faculties from the Holy Father. The subject matter of petitions sent to the Sacred Congregation of Religious covers a great variety of things of greater or less importance. For ordinary dispensations the cardinal prefect or the secretary have habitual faculties, and they will grant directly the dispensation requested. Thus, by way of example, we may mention: permission to change a last will and testament, to remain outside the religious house for more than six months, to leave papal cloister in order ~o undergo a surgical operation. For all petitions which require some discussion, a meeting called a congresso is held at least once a week. At this meeting the car-dinal prefect, the secretary, and the subsecretary are present. Som~- times one or more consultors are asked to be present to give their opinions or to discuss the report ("ootum") they have written on the subject. According to an ancient practice all questions of some importance were submitted to the "congregation," that is, to the cardinals who form the Congregation of Religious; but Pius XII has enlarged the competence of the "'cor~gresso pieno'" (full meetings)', that is, when some consultors are called to discuss questions with the cardinal prefect, the secretary, and the subsecretary, and sometimes one or other members of the congregation. The cardinals who are members of the Congregation of Religious gather in the Vatican Palace every Friday for a meeting which is called "'plenaria.'" There are twenty-three cardinals who are mem-bers of the Congregation of Religious at present, but only eleven of them reside in Rome. The others may sit in at a meeting when they happen to be in Rome for their "'ad limina'" visit, or on some other occasion. The cardinals who live in Rome are called "Cardinals in 285 ¯ .JOSEPH CREUSEN Revieto [or Religious Curia." A week before the meeting, each one receives a copy of printed documents regarding the case or cases to be ~.iscussed. These will ordinarily consist of a copy of the petition to be heard, the ,doubt to be solved, and the report (called "'votum") of one or more consultors. One of the cardinals is designated to explain the case to the assembly. He is called the Cardinal Ponens. Instructions or decrees to be issued by the Sacred Congregation, the approval of new religious institutes, difficult juridical questions, are examples of mat-ters discussed in the plenary session of the congregation. Every second and fourth Monday of the month, the cardinal prefect is received in private audience by the Holy Father who makes the final decision-~either approving the results of the plenary session or requesting a further study of the question. In the Congregation of Religious there are five boards or "com-missions" made up of various consultors according to their special competence. Among the more difficult tasks of the congregation is the preparation of instructions and decrees. These require long and arduous study on the part of the higher officials and of certain con-suitors. Our readers may be familiar with some of th~ more recent ones such as the following: the decree on military service for religious (January 1, 1911) ; the instruction on the second year of novitiate (Noyember 5, 1921); on the papal cloister 6f nuns (February 5, 1924); on secular institutes (March 19, 1948). Only canonists can. appreciate how much time and work are consumed in the preparation of such documents. Usually the preparatory work is entrusted to a board of consultors tinder the direction.of the secretary or subsecretary. The final meetings will be presided over by the cardinal pre.fect himself. Ordinarily one or two consultors prepare a draft which will then be discussed by the entire board. Being canonists themselves, many of the consultors realize how accurately terms must be chosen to avoid criticisms of the text and doubts which might arise as to the meaning of this or that word. Even the,non-canonists contribute useful suggestions. Since the consultors come from various 'countries, they look at the matter in the light of the special conditions in their own countries. Hence no one will be surprised to learn that some instructions are discussed for one, or two, or even three years before they are ready for publication. 286 Nouember, 1949 THE ROMAN CONGREGATIONS Procedure in the Congregation A simple example will give us an idea of how ordinary routine business is conducted by the Congregation of Religious. A superior general with the approval of his council decides to ask the Sacred Congregation for permission to contract a debt of $100,000 to enlarge or to equip a school or hospital. The petition must be writ-ten in Latin, Italian, or French. The petition is usually addressed to The Holy Father according tO a well-known form: "Most Holy Father: The undersigned N.N., superior general of the congregation of N.N. (mother house in the diocese of X), pros-trate at the feet of Your Holiness, sets forth the following." ' Then come~ the petition itself: "With the approval of my gen-eral council I ask for permission to contract a debt of :;100,000 to equip on a more modern scale, a hospital, school . . ." ~ Then the need for the improvement will be briefly and clearly exposed. If the congregation has other debts the superior is obliged to mention them also. It is very important to assure the Sacred Congregation that the religious institute will be able to pay the interest regularly fiom ordinary income and, after not too long a time, to retire the capital debt. The petition ends with the form: "And may God, etc." without finishing the clause. Then a final "Your Holiness' most humble servant in Christ," followed by the signatures of the superior gen-eral and his general councillors. If the approval of the general coun-cil is not required, the councillors do not sign the petition. If the congregation has a cardinal protector, the petition may be sent to him, and he will forward it to the congregation with his recommendation. For less important matters it will be sufficient to have the document signed and sealed by the local ordinary and by tbe religious major superior. It should be addressed directly to: ."His Eminence, Cardinal Lavitrano, Prefect of the S. Congregation of Religious, Piazza S. Calli~to, Rome, Italy." According to the importance of the matter, the favor will be granted immediately by the cardinal prefect or by the secretary, with or without having been examined by a consuhor. Certain matters are frequently discussed in the congresso; and if it be something still more important or difficult, it will go through a "plenary session" of the cardinals and will finally be submitted to the pope in private 287 ,JOSEPH CREUSEN audience by the cardinal prefect. For many indults a printed form is used, and the clerk has only to fill in the name of the petitioner and perhaps add a brief remark. If the petition was not presented by the cardinal protector, the indult will have to be claimed at the treasurer's office by an agent. Small religious congregations which have no agent of their own in Rome usually send in their petitions through the diocesan chancery of the mother house, and then the local ordinary's agent will take care of them. In such cases the favor is frequently not granted directly but faculties are given to the local ordinary of the mother house (general or provincial) to grant the favor "if he finds the motives and the circumstances alleged to be true." On the back of the indult are.indicated the various fees to be paid. The first is an alms to be given the Sacred Congregation on the occasion of the granting of the favors; the second is a tax in compensation for the expenses involved (work of the clerks, report of the consultor, and so forth); the third is an alms for whoever executes the indult; the fourth fixes the sum the agent may ask for his work and expenses. Conclusion Perhaps one of my readers will ask me in a low voice, "Why does it occasionally take such a long time to get an answer back from the congregation?" I could igive many reasons. It is not always the fault of the officers of the congregation. Let me remind my readers of what I said above, that the Sacred Congregation has general com-petency for practically all matters concerning religious. Now, according to very incotnplete statistics, published in 1942, the reli-gious congregations with papal approval number about 111,000 religious men and 587,000 religious women. These figures do not include the numerous members of diocesan congregations, nor the r~ligious orders; hence, no mention at all of the hundreds of monas-teries of religious nuns. To give but one small example of the num-bers of diocesan religious, a Belgian bishop once told me that he had ii/:ty (yes, I mean i/fry) smaller or larger mother houses in his dio-cese. This being so, it will not be useless to have a friend in Rome who can go to the Sacred Congregation and inquire of some employee about your business. 288 l-low Orq:en Must We Pray? Gerald Kelly, S.J. DURING the years I have.been teaching religious, particularly Sisters, I have often been presented with this problem: "Exam-inations of conscience sometimes contain the.question, 'Did I miss my morning and even!ng prayers, and my grace before and after meals?' Does this question mean that such daily prayers are obliga-tory? And if they are not obligatory, how are we to explain the question to children?" The problem, be it noted, concerns obligation. It pertains there-fore to moral, not to ascetical, theology; and it is as a moral problem that I intend to treat it. But before I touch upon the actual ques-tion, I should like to make some preliminary observations that may prevent misuntterstandings. Preliminary Observations I lay claim to no special knowledge, acquired or infused, natural or supernatural, concerning the teaching of catechism to children. In fact, I may state quite frankly that at the end of the one year of my Jesuit life in which I had the duty (or privilege) of teaching cate-chism to third-graders I was thoroughly convinced that I had not reached their minds with a single idea. As a fellow Jesuit once put it to me when we were returning home after a catechism session, "Every time I leave that class, it's with a feeling of having been thwarted." Despite that year of frustration, I still retain certain notions concerning what ought and what ought not to be taught to children. For one thing, I believe it is much better to show children (and per-haps adults, too) the fittingness, the loveliness, and the beauty of the various acts of prayer than to try to make precise distinctions con-cerning their obligation to pray) If they love prayer, they will pray; and thus they will fulfill these obligations even though they cannot define them. This seems to be in keeping with the common opinion of theologians to th~ effect that Catholics who lead a devout lFor material on the fittingness and beauty of some of the acts of prayer mentioned in this article confer, among other things, these articles in REVIEW FOR RELIGIOUS: Moral Beautg in Our Duties toward God (I, 244-52) ; The Life of Faith (II, 41- 51); and Are You Sorrg for Your Sins? (III, 335-48). 289 GERALD KELLY Reoiew /~or Religious life need never worry about failing to fulfill their various duties to pray. Nevertheless, it is not right, merely in order to encourage children to do good, to foster an erroneous notion concerning their obliga-tions. Consequently, when any book or statement gives them the impression that they have a strict obligation though in reality they do not, that impression should be tactfully corrected. As regards daily prayers in particular, I might observe before discussing the main question that, even if there should be an obliga-tion to pray every day, there is certainly no duty to pray at definite times of the day, for example, in the morning or evening. Evidently these are fitting times. Yet pious Catholics who humbly confess that they did not say (heir morning prayers but said them later in the day surely have a false conscience if they think that in so acting they sin. Moreover, even if there should be an obligation to pray daily, there is clearly no obligation to say the prayers in some definite posi-tion. Some people seem to think that if they do not kneel when they pray they are doing wrong. A notion of this kind should be ~orrected--or, better still, prevented. Now for the question: is it obligatory, at least under pain of venial sin, to pray every day? Official pronouncements of the Churcl'i do not answer this question. A casual reading of Sacred Scripture seems to answer it in the affirmative. For instance, we are told: "Pray without ceasing" (I Thess. 5:17); "We ought always to pray" (Lk. 18 : 1) ; and "Be instant in prayer" (Col. 4:2). Texts like these appear to demand at least daily prayer; yet we know, from the traditional teaching of approved theologians, that such texts need not be taken in their full literal force. In part, at least, they express a counsel, not a command. To know the extent of the Obligation we have to turn to the writings of the moral theologians. Meaning of Prayer What do theologians mean by prayer? In general they distin-guish between prayer in the strict sense and prayer in the wide sense. In the strict sense prayer refers to petition, and it is defined as the "asking for becoming things from God." In the wide sense itmeans "any lifting of the soul to God," or any attual "communion with God." In this latter sense prayer includes acts. of faith, hope, love, adoration, petition, thanksgiving, praise, contrition, and so forth. It seems unquestionable that when we consider the problem of 290 November, 1949 HOW OFTEN MUST WE PRAY? daily prayers we are referring not merely to the prayer of petition but to prayer in the wide sense. To determine the exact obligation of praying, therefore, we ought to study what theologians have to say about the necessity of each of the acts mentioned in the previous paragraph. As a matter of fact, with reference to the necessity of prayer, moralists do not treat all these acts; but they do treat the principal ones: faith, hope, charity, contrition, and petition. These five acts, as treated by theologians, are primarily considered as inter-nal acts; though at times, of course, as when we speak of the neces-sity of certain acts with reference to confession, some external expres-sion is understood. Besides these various internal acts, theologians also treat of the necessity of social worship, which might include in some way many of the prayers not specifically treated elsewhere. A brief survey of these various sections of moral theology will give us all the background we need for a correct answer to th~ question: are daily prayers of obligation? Various Acts The Catholic life is a supernatural life: and faith is the founda-tion of supernatural living. It is evident, therefore, that faith must play an important part in the Catholic life. In fact, a truly devout life undoubtedly includes many acts of faith, at least implicitly, every day. But the fervent life is not the measure of obligation. Obligation refers to the minimum. And. when tbey speak of the obligation of making acts of faith, theologians are very conservative in estimating the required frequency. Treating of the necessity of making acts of faith, moralists first consider the nature of faith itself and its importance in the Christian life. From this consideration they conclude that every Catholic must make an act of faith at the beginning of his conscious moral life when he first realizes ~hat God has revealed certain truths to be believed. Another occasion that calls for an act of faith is had when the Church solemnly defines a certain doctrine and thus imposes upon us the duty of accepting it as divinely revealed. Besides specifying these two occasions, the most that theologians can say about the precept of faith in itself is that we must make acts of faith "at times" during life. Some have tried to define this obligation more accur-ately in terms of years, months, or weeks. These opinions are der-tainly worth reading; but they are merely opinions, not binding on anyone. 291 GERALD KELLY Review for Religious In the preceding paragraph I have indicated duties imposed on all Catholics by the precept of faith itself. Besides these, there are certain occasions when some other precept or special circumstance includes at least implicitly the necessity of making an act of faith. For instance, the duties of making acts of hope, charity, and contri-tion include the duty of making implicit acts of faith because such acts are impossible without faith. So, too, the duty of making a good confession or a good Communion. But in all these cases faith is not necessarily a separate act. Also, if one is facing a strong temptation which he cannot overcome without an act of faith, this act is obligatory. And if one has denied his faith by the sin of heresy or by apostasy from the true religion, he must, in reparation, make a new act of acceptance of the revealed truths he bad denied. The theol6gy on the necessity of acts of hope follows much the same pattern as I have outlined with regard to faith. From the dog-matic and ascetical points of view it would be difficult to e~aggerate the importance of hope. It must be present in the repentance of the sinner, in the heroism of the saint, and in the salutary perseverance of all the just. But concerning its prescribed frequency one must be cautious. Like faith, an act of hope is required at the beginning of one's moral life and "at times" during life. And like faith., it is at least implicitly required in certain other acts, for example, in an act of contrition, in a good confession, and in any effective prayer for grace. Also, an act of hope is required in reparation for a sin. of desperation. We next consider the best of all prayers, the act of love of God. That there are certain special occasions when an act of charity is imperative, is evident. For example, if a man is dying in the state of mortal sin and cannot receive a ~acrament, he can save his soul only by making an act of perfect contrition, which includes an act of charity. Also, if a person is in the state of mortal sin and must receive one of the sacraments of the living but cannot go to confes-sion, he is bound to regain the state of grace by means of perfect contrition. Even apart from these special occasions, one must at least occa-sionally during life make explicit acts of charity. This is the con-stant and universal teaching of eminent theologians, and the only teaching that the Church wilI'tolerat~. Absurd opinions such as these: it is enough to make an act of charity once in a life time, or once every five years--have been condemned. How anyone cc~uld* 292 Nooember, .I 9 4 9 HOW OFTEN MUST WE PRAY? hold opinions of this nature in view of the facts that the very ~ssence of the New Law is ~harity and that Sacred Scripture. urges us again and again to love God is somewhat of a mystery. Yet it is one thing to say that we must make acts of charity occa-sionally or even frequently; it is quite another to say how often they must be made. There is nothing defined on this point; and the theologians cannot determine it. All that can be said with certainty is that acts of charity should be made occasionally, or perhaps rather often, during life. In the preceding paragraphs I have made some references to the act of contrition. These were merely passing references. A sum-mary of the approved teaching concerning the necessity of this par-ticular act would run somewhat as follows. It is a conditional obli-gation; it depends on the fact that one has sinned. The Blessed" Virgin, for instance, could not make an act of contrition--and therefore could have no obligation to do so--because she never sinned. But for one who has sinned, contrition of some kind is an absolute requirement for forgiveness. For one who has committed a mortal sin, this clearly means that he has a serious obligation to make an act of contrition (perfect or imperfect, according to circum-stances) on the following occasions: when he is in danger of death; when he makes his yearly confession; when he is 'obliged for some special reason to 'acquire the state of grace (for example, when he receives a sacrament of the living). Venial sin does not require con-fession and is not an obstacle to the fruitful reception of the sacra-ments of the living; hence it seems that there is no definite occasion when contrition for venial sin is absolutely called for. Confession. of course, would make it conditionally necessary: that is, if one who has only venial sins wishes to go to confession, he is obliged to make an act of contrition. We come now to prayer in its strictest theological meaning, peti-tion. This kind of prayer may be considered under a twofold aspect: it is an act of worship of God, and it is a means of helping ourselves. As an act of worship, petition expresses our reverence for and dependence on God. Understood in this sense, prayer is certainly of obligation for all men, independently of their personal sanctity and of their special personal needs. Yet, if we limit our consideration of prayer to this sense, we can say no more about the frequency of the obligation than we said about the necessity of making acts of" faith. hope, and charity. We can simply say that every man, even the least 293 GERALD KELLY Review ?or Religious tempted, even the most perfect, even one confirmed in grace must pray occasionally. His very nature demands that he express his dependence on God in this way; but neither reason nor revelation tells clearly just how often he must so express himself. Prayer, however, is not merely a means of honoring God; it is also a personal necessity. In the providence of God, humble petition is the ordinary means of obtaining His blessings, particularly His grace, and grace is a necessity both for salvation and ~anctification. Since man is obliged to do at least what is required for his salvation, he is certainly obliged to pray. But how often must we direct our petitions to God? Must it be every day, or every time we need help? Theologians, having care-fully considered the data afforded by Scripture and Tradition, do not feel justified in giving an unqualified "yes" to such questions. The most that they can give as a general rule is that we must pray "very often." Beyond this, the answer is~ relative; some need to pray more frequently than others. As regards the prayers we have considered in the preceding para-graphs, one difficulty in estimating the obligations is that this must be done almost entirely without the help of definite statements by the Church. The case is different with reference to social worship; hence we need but mention this ~opic very briefly. The Mass is our principal form of social worship; and the Church.has stated quite definitely that we must assist at Mass on all Sundays and on clearly determined feasts of obligation. Conclusions I suppose that up to this point my discussion sounds m?re mathematical than religious. If it does, it is unintentional; I have not been inspired by any love of mathematics. I have no desire to urge people to count their prayers or their obligations. And I earnestly recommend for the comfort of all the common opinion of theologians to which I referred earlier in this article: namely, that those who lead a good Catholic life need not be concerned about any possible failure to fulfill their various duties to pray. Nevertheless, mathematics has its place; and one place is right here, in this conclusion. We have to ask ourselves whether all the duties to pray that have been outlined in this article add up to an obligation to say daily prayers. The answer is negative. If we prescind for a moment from the relative duty of praying for the 294 November, 1949 HOW OFTEN MUST WE PRAY ? graces we need, it seems that all the other duties can generally be fulfilled by the devout attendance at Mass at the prescribed times. The necessity of prayer for personal needs might increase this some-what, but there is no evidence that it is a daily duty for everyone. Do all moral theologians agree with the conclusion that daily prayer is not of strict obligation? The answer seems to be "yes, and no." They agree with,the conclusion ir~ theor~t; but many prefer to give a qualified answer for practice. These moralists would answer the questi6n concerning the duty of saying daily prayers somewhat as follows: "Theoretically, there is no obligation to pray every day. But in practice there is usually a sin in the omission of these prayers, because when daily prayers are omitted without a sufficient reason this is often due to a small fault of laziness, sensuality, or human respect." This formula, or one somewhat similar, is sponsored by eminent theologians; and catechists who wish to follow it in explaining the duty of praying are certainly justified in doing so. But I would not recommend it. I find it confusing. It says, on the one hand, that daily prayers are not of obligation; yet, on the other, it demands a sufficient reason under pain of sin for omitting them. This seems to beg the entire question. For if there is no obligation to say daily prayers, why should a reason be required under pain of sit~ for omitting them? As for the statement that failure to say these prayers could be a sin of laziness, this seems to ignore completely the distinction between imperfection and venial sin.2 For laziness is not a sin in the strict sense; it is an inordinate disposition or tendency, and it becomes sinful only when it leads to the neglect of some duty binding under pain of sin. In other words, laziness is an imperfec-tion when it induces one to'act against a counsel (e.g., to break a rule which does not bind under pain of sin), and it is a sin when it leads one to violate a precept (e.g., to miss Sunday Mass in whole or in part).8 And what I have said of laziness is similarly true of such things as sensuality and human respect. 2Some authors hold that a positive imperfection is a venial sin. These men might logically defend.the formula I am here criticizing. But many moralists who pro-pose this kind of formula also hold firmly to the distinction between positive imperfections and venial sins. aEven here, when we speak of the "sin of laziness," it is not a specific kind of sin, but merely the source of sin. This is obvious from the fact that when ones misses Mass through laziness, all that he is obliged to confess is the fact that he missed Mass. 295 GERALD KELLY Because of these difficulties, I would not personally recommend the formula. I prefer the practical explanation given by Father Tan-querey m his moral theology, which may be roughly translated as follows: "The faithful are to be urged to pray daily, especially in the morning to ask the graces they need for the day, and in the evening to thank God for benefits received, to make .an act of contrition for their sins, and to commend their souls to God before going to sleep. Those who omit their morning and evening prayers do not sin directly by this omission; but experience proves that, all other things being equal, those who do not say these prayers fall into sin more frequently than those who. do.TM One final point. In view of all that has been said, what is a catechism teacher to do when the examination of conscience for children includes the question: ':Did I miss my morning and evening prayers, and my grace before and after meals?" Before I answer, let me recall my own experience in teaching third-graders. With this experience in mind, I have not the temerity to suggest the precise method of illuminating young minds. All that I dare suggest is that the teacher try in some way to convey the following ideas to the children : "This question does not mean that you would commit a sin every time you omit these prayers. The question is put there to remind you that all of us must often p~ay and that those times are especially fitting times for prayer. If you do not pray at these times, there is a good chance that you won't pray at other times, either; and this would mean that you do not pray even when you really need it, and that would be a sin. So, keep the habit of saying these daily prayers, and when you go to confession check up on yourselves to see whether you have been saying them. If you find that you often miss your daily prayers, you will know that you are getting a bad habit, and you ought to correct it." 4Cf. A. Tanquerey, Synopsis Tbeologiae Moralis et Pastoraiis, II (1936), n. 861. 296 The Three Ages of the Interior Life G. Augustine Ellard, S.J. WITH the publication of the second volume of T~e Three Ages of the Interior Life1 the work is now. complete in English. The first volume was considered in this REVIEW, VI (July, 1947), 249. In what follows the work as a whole is discussed. I. Content As the title suggests, spiritual development is conceived and pre-sented after the analogy of organic growth. Corresponding to the periods of childhood, adolescence, and maturity in natural human life, there are in the supernatural life also three stages of spiritual evolution, namely, progress along the purgative, illuminative, and unitive ways. Moreover in both the natural and the supernatural orders each of the three periods is ushered in by a crisis. Of these the first is birth for one's physical life; corresponding to it there is justifi-cation, or the beginning of one's interior life. Adolescence is intro-duced by the second crisis, puberty; and, analogously to it, with "the night of sense" a person enters upon the illuminative way. Finally, the third natural crisis consists in attaining one's majority or reaching maturity; the spiritual correlate is "the night of the spirit," which is followed by the transforming union, the state of full super-natural maturation. It will be noticed that two of the three ages are mystical. In case one should fail to make sufficient progress, or grow up, one would become a dwarf or midget. In an elaborate arrange-ment, summarized diagrammatically on page 245 of volume I, degrees of the virtues, the functions of the gifts of the Holy Spirit, various purifications, and the grades of prayer are assigned to each of the three ages. So much for the general idea indicated by the title. The second volume covers the second and third ages, that is, the illuminative way of proficients and the unitive way Of the perfect. Treatment of the illuminative way is introduced with a discus-sion of "the second conversion" and the necessity for it. Here, 1THE THREE AGES OF THE INTERIOR LIFE, Prelude of Eternal Life. B~ The Rev. R. Gattigou-Lagrartge, O.P. Translated by Sister M. Timothea Doyle, O.P., Rosary College, River Forest, Illinois. Volume Two. Pp. xiv -b 668. B. Herder Book Co., St. Louis 2, Missouri, 1948. $7.50. 297 G. AUGUSTINE ELLARD Review for Religious besides Father Lallemant, who originated the expression, St. Cath-erine of Siena, Suso, and Tauler are drawn upon. Then the passive purification of the senses is handled; for this the great authority is St. John of the Cross. The principal characteristics of proficients are pointed out. After a chapter in which with the aid of a drawing the virtues and gifts of persons in this stage are fitted together into an imposing "spiritual edifice," the virtues, both moral and theo-logical, are taken up separately. There follows a section on docility to the Holy Spirit, ohe of the supernatural traits peculiarly empha-sized in this' work. Next the discernment of spirits, the Sacrifice of the Mass, Holy Communion, and devotion to Mary are dealt with inasmuch as they pertain specifically to this second age. After some pages on "the universal accessibility of the mysticism of The Imita-tion," we come to what in all this matter seems to be the author's leading preoccupation, namely, a series of chapters on contemplation. The author professes-to describe the passage from acquired prayer to initial infused contemplation in accordance with the teaching of St. Francis de Sales, St. Thomas, St. Teresa, and St. John ot: the Cross. In the official condemnation by the Church of the errors of the Quietists Father Garrigou-Lagrange finds a confirmation of his doctrine on the beginnings of infused prayer. Then there follows a more cbntroversial discussion of certain questions ~elative to infused contemplation; how, for instance, it should be defined, what its intimate nature is, what forms its progress takes, what it does not require, what the call to it is, and so on. Finally, the treatment of the illuminative way and of the third part of The Three Ages is concluded with a consideration of the agreements and disagreements between St. Teresa and St. John. The one is not a theologian and the other is. Part Four is concerned with the mature age and the unitive way of the perfect. In particular, it describes the passive purification .of the spirit, the habitual union of perfect souls with God, "the way of spiritual childhood" constituting a special form of the perfect life, the heroic degree of the virtues, and lastly different forms and degrees of the unitive life. Under this general heading come the perfect apostolic life, advanced reparation, the influence of the Holy Spirit in those who have reached this period, arid mystical union and ecstatic union according to St. Teresa, and then at last the trans-forming union, prelude to the union of heaven. At this point by way of appendix the author does a most unusual thing: he inserts a whole article by another writer who shares the same opinions on the 298 Not~ember, 1949 AGES OF THE INTERIOR LIFE mystical problems that have been much debated in recent years. The fifth part deals briefly with extraordinary graces, that is, those miraculous favors which sometimes accompany high sanctity. The differences between facts of divine origin and morbid phenomena are pointed out. The diabolical manifestations of possession and obsession are also considered. The "Epilogue" returns again tb controversy. The first part is on "the axis of the spiritual life and its unity," the axis being faith, hope, and charity, and is made up mostly of a discussion about the distinction between ascetical and mystical theology. The second part deals with "the beatific vision and its normal prelude." One might think that this prelude, mentioned so often, would be a high degree of purity or virtue. Rather it is infused contemplation, especially as it occurs in the transforming union. The great raison d'etre of this whole large work, treating the spiritual life from beginning to end, seems to be to propound the thesis that infused contemplation comes within the normal develop-ment of the interior life and is morally necessary for the full perfec-tion of Christian life. Everything appears to be centered around that thesis. Over and over again it is indefatigably reiterated. On this more than on anything else will probably depend the permanent value and importance of the work. According to the author beginners meditate, that is, practice a discursive method of prayer, though their meditation may become simplified. Of course they receive help from the gifts of the Holy Spirit, present in all just souls, but this influence is latent and is not characteristic of their kind of prayer. If they advance as they should and if no special obstacles intervene, they will be given the grace of. infused contemplation. All contemplation practically, or at least contemplation as "the great masters" understood it, is infused. It is so called because it is due to a special inspiration coming through the gifts and is not at our disposal, like, for example, the ability to meditate, It proceeds from living faith illumined by the gifts of wisdom and understanding. Ordinarily the first form of infused contemplation granted by , the Holy Spirit is that described by St. dohn of the Cross as "the night of sense.". Then, if one be faithful and continue to make sufficient progress, one will also go through all the mystic ascensions as set forth by St. Teresa and St. 3ohn and finally come to rest in the transforming union or mystic marriage. Here the full perfection both of contemplation and of the Christian life are attained. More- 299 G.AUGUSTINE F~LLARD for Religious over, to this happy state all are called. As a matterof fact it is rare, but that is only because men are not generous enough in accepting the graces that would bring them to it. Thus a magnificent prospect is opened out before one who undertakes to pursue the spiritual life in earnest. I[. Merits Among the special values of The Three Ages would be included, I should say, these points: it is the latest and best expression of a very eminent theologian's doctrine; it is an excellent presentation of the spirituality of the present-day Dominican School; one can learn a considerable amount of theology from it; and, most of all, it has great inspirational power and force. Father Garrigou-Lagrange has long been a theologian of great distinction. In the Thomist school he has been among the first and foremost for a generation. To his credit there stands a long list of learned works in philosophy and dogmatic theology. For a number of years he has also taken a very keen interest in ascetical and mysti-cal theology and here too he has written very much. Altogether he is said to have published more than two hundred articles or books. His influence, in spiritual matters and ideas is very great, and any-thing that he proposes is apt to be taken up and propagated by numerous lesser authorities. The Three Ages sums up, completes, and puts in convenient form most of the ideas which be has pre-viously taught in his other spiritual writings. Hence it is now, and very probably will remain, the definitive expression of his thought in ascetical and mystical matters. It is also an admirable presentation of the general spiritual doc-trine of a group of Dominican Fathers, and in varying degrees also of others who agree with them. In other words, it gives the teaching of a certain school of spirituality within the Church, and one, too, which in our time enjoys special favor and exerts great influence. The simplest way now to indicate the substance of their doctrine is to say that it is just that which is set forth in The Three Ages. No other work synthesizes it so well. One could also say that it is that sys-tem of spirituality which is proposed in France by La Vie Spirituelle, in Spain by La Vida Sobrenatural, and now in this country by the new Cross and Crown. Now that several of Father Garrigou- Lagrange's spiritual books have been translated into English, he is by all means the chief representative of this school in our language as well as in his own. 3OO November, 1949 AGES OF THE INTERIOR LIFE From what has been said it will surprise nobody that from n careful reading of The Three Ages one could learn much theology. The author is nothing if not a theologian; not, for instance, a psy-chologist. But one would have to remember carefully that it is the-ology of the Thomist school, not always simply Catholic theology. Throughout this work, from the first page to the last, St. Thomas is quoted over and over again; consequently one can learn much of the Saint's doctrine from it. An example of how theology enters into this second volume: the first chapter is concerned mostly with the language of spiritual writers as compared with that of the theo-logians. It is concluded that the language of the mystics, expressing infused contemplation, is the loftier of the two. Naturally those parts of theology are drawn upon most which relate to the practical living and development of the supernatural life: ~he inhabitation of the Blessed Trinity, sanctifying grace, the virtues, both moral and theological, the gifts of the Holy Spirit, the nature ot? Christian perfection, the Sacrifice of the Mass, Holy Com-munion, prayer, and contemplation. There is a chapter on the errors of the Quietists about contemplation and pure love. On this latter Father Garrigou-Lagrange wrote at great length in L'Amour de Dieu et la Croix de des.us. Of all the excellences of this work, the principal one, I should say, is its inspirational value. Eminent theologian that he is, the author keeps reminding his readers of the grand dogmas of Chris-tianity, their "infinite elevation," their implications for our affective and practical lives, and the supreme motive power that they could and should have for our wills. One who is looking for something on a favorite minor devotion will not find it in The Three Ages; but one will be treated therein to a wealth o1: dogmatic material that makes an unsurpassed background for the spiritual life and subject matter for ennobling reflection and mental prayer. From the way and manner in which Father Garrigou-Lagrange handles such important doctrines as the inhabitation of the Blessed Trinity, the worth of sanctifying grace, the superiority of the infused virtues, the humility and magnanimity of Christ, the values of faith, hope, and charity, the Sacrifice of the Mass, reception of the Holy Eucharist, the fruits of devotion to the Blessed Virgin, and so on, a reader feels his heart warmed and his enthusiasm enkindled for these great truths. III. Demerits On the debit side some deficiences are observable in The Three 301 G. AUGUSTINE ELLARD Reoieto for Religious Ages. It is all the more necessary and important to point them out-- and this is the reason for these criticisms--inasmuch as the work will most likely be read very widely and exert a very great influence. To many readers, less conversant with modern mystical controversies or less critical in accepting what a noted theologian writes, the book could easily be misleading in certain matters. The greater an author's reputation and the more excellent his work, the worse may be the consequences of its defects. The Three Ages is theoretical rather than practical; it is one-sided and narrow; an essential part of it, namely, its doctrine on the gifts of the hoIy Spirit, is uncertain; and its main thesis is not after all really so significant. 1. For a work that is directed to interior souls generally and has the professed aim of inviting them "to become more interior and to tend to union with God" (II, p. 8), The Three Ages has overmuch that is speculative and controversial. It inclines rather to stress the-ory than practice, metaphysics than psychology, contemplation than life, and the gifts of the Holy Spirit rather than the virtues. From the practical point of view, there are some surprising omissions. The particular examination of conscience seems not even to be mentioned, although surely it is one of the major techniques in modern Catholic asceticism. For the general examination no precise method is sug-gested. What is more strange, for all those who do not as yet enjoy infused contemplation--and surely, they would, be-numerous-- only 19 of the 1162 pages are given to mental prayer. Those who" struggle with the difficulties of meditation will not find much help or consolation. No definite method of: meditation or of any other form of mental prayer is offered. The well-known methods used in the Church are not even named. Of the little written on method a con-siderable part is rather in disparagement of it or against the abuses of it. A beginner might well ask what he is to do until.the time comes --and that may be in the distant future--when he is favored with mystical contemplation. In another and more general way The Three Ages does not seem to be as practical a work on spirituality as most people could rightly desire. Throughout, the emphasis is on the gifts of the Holy Spirit in contrast to the virtues. The "special inspirations" of the gifts are quite beyond our reach, except that indirectly by co-operating with previous graces we can dispose ourselves to receive .them. A practical-minded person bent on applying what he reads to his life might ask: "What can I do about the gifts that I am not doing anyway in culti- 302 November, 1949 AGES OF THE INTERIOR LIFE vating the virtues? Wait for their, inspirations? Then, when they come, how shall I recognize them?" It would appear, both on theoretical and practical grounds, much better to emphasize the vir-tues, at least the theological virtues, faith, hope, and charity. The gifts are supposed to be subordinated to these latter. In general it is true of the whole work that it does not get down, except by way of inspiration and motivation, to the everyday details of actually living the good life. 2. The Three Ages is a very splendid exposition of one concep-tion of the spiritual life, but it is only one, and not simply the Cath-olic view. Nor does it make this fact sufficiently clear in its text. Consider, for example, the division of three ways, fundamental in this work. A leading contemporary spiritual author, whose doc-trine is on the whole very much like that of Father Garrigou- Lagrange and to whom this latter seems to be much indebted, is Msgr. Saudreau, the author of The Degrees of the Spiritual Life and other books. Saudreau, who also makes much use of St. John of the Cross, assigns infused contemplation to the unitive way (see the whole second volume of The Degrees) ; Garrlgou-Lagrange assigns it to both the illuminative and unitive ways--a great difference indeed. The manual now most widely used in ascetical and mystical matters is the Sulpician Tanquerey's The Spiritual Life. He has the three ways without any necessary inclusion of infused contemplation at all; it may or may not come within the unitive way (pp. 301, 461, 606, 736). The last Carmelite to write a full systematic treatise on ascetical and mystical theology is Crisogono del Jesus Sacramentado, Compendio de Ascetica ~1 Mistica (1933). He provides for a double set of three ways: one without infused contemplation, the other with it (pp. 53, 156). So does Naval, of the Missionary Sons of the Immaculate Heart, in Tbeologiae Asceticae et M~tsticae Cursus (p. 32). On contemplation also there is a difference. Among all the schools of spirituality in the Church, the one which has, so to speak, specialized most on contemplation is that of the Carmelites, and of course they glory in presenting the teaching of St. Teresa and St. John of the Cross. Their doctrine, or at least the expression of it, is not the same as what we find in The Three Ages. The leading representative now of the Carmelites is Father Gabriel of St. Mary Magdalen, professor of spiritual theology in the International Col-lege of-St. Teresa, Rome. He has written much on acquired contem-plation. Half of his work, St. John of the Cross, recently published 303 G. AUGUSTINE ELLARD Review for Religious in English, is devoted to it. Besides, in Ecole Teresiene et Problems M~lstiques Contemporains, he writes: "By their doctrine on the con-templation that belongs to beginners, the Carmelite authors of the first generation gave the first indication of the doctrine of acquired contemplation that soon became one of the characteristics of the Carmelite School. They teach in fact the existence of a contempla-tion that follows meditation, that proceeds from it, though one may easily find in it some infusion of celestial light. Does not a con-templation which is the fruit of our activity in meditation merit the name 'acquired'? (p. 79) . It is certain . . . that this teaching on acquired contemplation is one of the characteristics of the Carmelite School" (p. 86). Very recently, at the end of a study on Thomas of Jesus and acquired contemplation, Father Gabriel writes: "Nothing that we have found contradicts, rather on the contrary everything favors, the traditional teaching of the Teresian school which sees in the doctrine of St. John of the Cross on the transition from meditation to contemplation the origin of the doctrine of acquired contempla-tion, and we need not fear to give to him whom that school names its Mystical Doctor the title also, more humble indeed but still impor-tant, of 'the Master of active contemplation' " (Revue d'Ascetique et Mystique, 1949, 17). In Father Garrigou-Lagrange's view of how mental prayer develops there is hardly any place for acquired contemplation. Con-templation, as "the great spiritual writers, especially St. John of the Cross and St. Teresa" understood it, is infused, and "ordinarily" (II, p. 337) it follows meditation. Quite fundamental to The Three Ages is the general interpreta-tion which it takes of the whole system of St. John of the Cross. According to one of the foremost contemporary Benedictine authori-ties on mysticism, it is not at all the right one. In commenting upon Garrigou-Lagrange's previous book, Christian Perfection and Con-templation, identical in this matter with the present work, and after saying that he presents in an incomparable way the doctrine of St. Thomas on Christian perfection, he adds: "but the conception that St. John of the Cross had of mysticism and contemplation entirely escaped him" (Mayer, M~stik als Lehre und Leben, p. 225). Other scholars also who have specialized in mystical studies take a very different view of St. John; for example, Marechal (Etudes sur la Ps~lcbologie des Mttstiques, v. II, especially pp. 321-359), and 304 November, 1949 AGES OF THE INTERIOR LIFE Crisogono del ,)esus Sacramentado, San Juan de Ia Cruz, su Obra Cientitica g Literaria. 3. Next we come to the gravest defect that I find in The Three Ages, namely the uncertaintg of much of it, and the fact that this uncertainty is not sufficiently acknowledged by the author. Making a clear-cut distinction between recognized Catholic dogma or doc-trine and the conclusions or theological speculations that he shares is surely not one of Father Garrigou-Lagrange's excellences. This has been true of his writings in general. The whole vast construction presented in these two large volumes stands or falls with the special doctrine on the gifts of the Holy Spirit which forms as it were the supporting framework of it. How fully it enters into the whol~ system can be seen at a glance by consulting the diagrammatic outline on page 245 of volume I. And still this particular theory is proposed without any adequate indidation of its speculative and uncertain character. As a matter of fact there is very little in the theology of the gifts that is certain and commonly acknowledged as such. After quoting Leo XIII, Father Garrigou-Lagrange himself thus summarizes the papal teaching: "Encyclical Divinum illud munus (May 9, 1897), circa iinem. This text shows: (1) the necessity of the gifts ('has need of') ; (2) their nature: they make us docile to the Holy Ghost; (3) their effects: they can lead us to the summit of sanctity." (Vol. I, p. 70.) There is a great difference between these three simple points and the whole theory that forms the skeleton, so to speak, of The Three Ages. There never has been and is not now any consensus among theo-logians as to how the gifts of the Holy Spirit are to be conceived." Scotus denied the very existence of the gifts as distinct entities. Apparently his whole school, especially the Franciscan theologians, still does. From a recent Franciscan publication: "The doctrine of the Franciscan school and especially that of Scotus, tends to a simpli-fication of the spiritual life. The supereminence of charity and its effectiveness in the Christian life as stressed by our school show the unity of that life very clearly. This same trait in the teaching of Scotus is seen in his doctrine on the nature of the gifts of the Holy Spirit . Here again Scotus insist~ that entities must not be multi-plied without necessity. And once more we are impressed with the marvelous synthesis and unity in these various phases of the spiritual life as explained by the Subtle Doctor .Scotus maintains that the 305 G. AUGUSTINE ELLARD Reoieto for Religious gifts are not distinct from the virtues. He points out that there is no necessity for distinct habits, since the three theological virtues and the four cardinal virtues perfect man sufficiently for even the most heroic and very highest action." (The Virtues according to Franciscan School, Franciscan Clerics, Old Mission Santa Barbara, 1946.) In this denial Scotus was followed by the great doctor of the Church and master in spirituality, St.' Francis de Sales, who also is one of Father Garrigou-Lagrange!s preferred authorities. On the gifts St. Francis says: "Now they are not only inseparable from charity, but, all things well considered, and speaking precisely, they are the principal virtues, properties and qualities of charity. For (1) Wisdom is in fact no other thing than the love which relishes, tastes and experiences, how sweet and delicious God is; (2) Under-standing is nothing else than love attentive to consider and penetrate the beauty of the truths of faith, to know thereby.God in Himself, and then descending from this to consider Him in creatures; (3) Science, on the other hand, is but the same love, keeping us attentive to the knowledge of ourselves and creatures, to make us reascend to a more perfect knowledge of the service which we owe to God"; and so on, through the other four gifts. (The Lot~e ot: God, XI, 15.) Again, in a later chapter: "So that, Theotimus, most holy charity is a virtue, a gift [in the context clearly a gift of the Holy Spirit], a fruit and a beatitude . As being a gift, charity makes us docile and tractable to interior inspirations, which are, as it were, God's secret commandments and counsels, in the execution of which the.seven gifts of the Holy Ghost are employed, so that charity is the gift of gifts." (XI, 19.) One of the few works in English on dogmatic theology has the following to say on the gifts: "Thesis III: The seven gifts of the Holy Ghost are also infused with sanctifying grace. This proposi-tion may be qualified as "probabilis' . . . . Are these seven gifts (or some of them) really distinct from the infused moral virtues? Are they habits or habitual dispositions, or merely transient~ impulses or inspirations? What are their mutual relations and how can they be divided off from one another? These and similar questions are in dispute among theologians." (Pohle-Preuss, Grace, Actual and Habitual, p. 369.) In the Catholic Encyclopedia, over the signature of Forget, pro-fessor of dogmatic theolqgy in the University of Louvain, we find: 306 November, 1949 AGES OF THE INTERIOR LIFE "As to the inner nature of these gifts of the Holy Ghost, theologians consider them to be supernatural and .perinanent qualities, which make us attenti,~e to the voice of God, which render us susceptible to the workings of actual grace, which make us love the things of God, and, consequently, render us more obedient and docile to the inspira-tions of the Holy Ghost. But holy do they differ from the virtues? Some writers think they are not really distinct from them, that they are the virtues inasmuch as the latter are free gifts of God, and that they are identified essentially with grace, charity, and the virtues. That opinion has the particular merit of avoiding a multiplication of the entities infused into the soul. Other writers look upon the gifts as perfections of a higher order than the virtues; the latter, the.y say, dispose us to follow the impulse and guidance of rehson; the former are functionally intended to render the will obedient and docile to the inspirations of the Holy Ghost." (Vol. vii, p. 413.) Among contemporary dogmatic theologians who propose the basic doctrine on the gifts as only probable or more probable one could cite the following: Van der Meersch, De Gratia, p. 215; Parente, De Gratia, pp. 26.7, 283: Diekamp-Hoffmann, O.P., Tbeologiae Dogmaticae Manuate III, 19, 155; Van Noort, De Gratia, (brd ed.), p. 155. Father De Guibert gave much attention to a stu~iy.of the gifts, and in particular he made a special effort to determine what is certain and what probable concerning them. His conclusion was that we could hold with certainty, or at least very great probability, that there exist in the souls of the just habitual infused dispositions of docility toward the inspirations of the Holy Spirit. This appears to him to be the basis upon which rest the speculative conclusions of theologians about the gifts (Revue d'Ascetique et Mgstique, 1933, 1-26). Father De Guibert's finding is indeed a long.~ay from Father Garrigou-Lagrange's coflception of the gifts. Among the best and most important studies on the gifts pub-lished in recent years seems to be a long article by Father De Blic, Pour l'Historie de la Tbeotogie des Dons. He judges that Father De Guibert went too far and that still less even can be said in favor of the prevailing theory of the gifts (Revue d'Ascetique et Mystique, 1946, 117-179). Of the theologians of this century who are special authorities on the gifts the outstanding one by far is the Dominican Father A. Gardeil. In the Dictionnaire de Theologie Catbolique he writes: 307 G. AUGUSTINE ELLARD Reoieto for Religious "In our days the debate still goes on among theologians over the dis-tinction between the infused virtues and the g!fts. If the distinction is debated, much more are other and" lesser points in the doctrines" (IV-2, 1778.) The Dominican Joret, in a good-sized work on the mystical theology of St. Thomas, points .out that it was .not until the thir-teenth century that the distinction between the gifts and the infused virtues was well worked out. "St, Thomas seems to have made .pre-cise and definitive the theory of the gifts of the Holy Spirit." Then, after a brief passage in which he gives St: Thomas's general idea of the gifts (divine inspirations as opposed to human, reflections), he writes: "In speaking thus we leave altogether the domain of faith to enter theological speculation. And we are going to remain there in the course of the following'paragraphs which will only set forth the teaching of St. Thomas." (La Contemplation M~tstique d'a~r~s Saint Thomas d'Aquin, 1927, p. 39,) ~ Among the most eminent Dominican theologians of the twen= tieth century is Hugon. On the gifts he writes: "There is a dispute as to whether the gifts differ from the infused virtues objectively and essentially or only after a fashion (secundum quid). This last is defended by a number of theologians, following the leadership of Scotus; but the Angelic ,Doctor and the Thomists teach that the gifts are specifically distinguished from the virtues as perfections of a superi-or and higher order by which a man is easily moved by, the Holy Spir-it." (Italics in the original: Tractatus Dogmatici, Ed. 10, II, 4~8.) Father Garrigou~Lagrange himself, in the, epil~gue to his French work,2 Perfection Cbretienne et Contemplgtion (Vol.II, [89]), after discussing "the minimizing conceptions of the gifts of the Holy, Spirit and the oscillations of theological eclecticism" and then "the superiority of the doctrine of St. Thomas o'n the gifts," concludes: "Thus there are four notably different theories of the gifts. Two are manifestly minimizing, but opposed to each other; one is eclectic and tends to rise higher; and finally the one which seems to us to be at the culminating point of truth. These four theories can be summed up as follows [italics as in the original French] : "The gifts, distinct from the virtues, are something normal and eminent and grow With charity. 2This epilogue does not appear in the English Christian Perfection and Contemplation. 308 Not~ember, 1949 AGES OF: THE INTERIOR LIFE "The acts of the gifts take place sometimes according to an ordinary human mbde; sometimes they are extraordinary. "'The gifts are distinct from the virtues and are principles of extraQrdinary acts. "'The gifts are not distinct from the oirtues.'" In The Three Ages there is little indication of any,other "the-ory" of the gifts than the one which the author himself adopts. So much for the existence and distinction of the gifts. . If now one should inquire into the number of them. there is much .less cer-tainty. To quote the Dominican Joret again: "The Septuagint version followed by the Vulgate gave seven characteristics to the Spirit of God resting upon the Messias: the spirit of wisdom . Thus one obtained seven gifts of the Holy Spirit, just as there are seven virtues, theological and moral¯ But neither in the one case nor the'other should we regard this number as limitative. For the sacred writers, as we know,.it rather designates the pleriitude of the divine operations. The single light of the sun divides into seven principal colors which can then have an infinite variety of shades. So it is with the Holy Spirit and His gifts." (Op. cir., p. 36.) Less certain than the number is the general function of the gifts, that is, the kind of work that they perform in the process of sancti-fying a person. A glance at the relevant places in different theo- .logians would readily convince one of this fact¯ Much less certain still are the functions of~, the particular gifts. Consider for a moment the case of St. Thomas. In a recent scholarly work devoted entirely to his mystical theology and wholebeartedly in sympathy with it, the author points out four ways in which at successive times St. Thomas endeavored to classify the workings of the different gifts, and then he conclude~: "The question, taken up four times, has resulted in four different constructions; once even with an explicit disavowal of what St. Thomas bad previously estab-lished. Who will assure us that the last is perfect?" (L. Roy, Lumiere et Sagesse. La Gra~e Mystique dans la Theologie de Saint Tho'mas d'Aquin, p. 185.) Father Garrigou-Lagrange's.conception of the various function~ of the gifts seems to have been developed from a combination of elements in three of St. Thomas's ways (The Three ~Ages, I, 76; III, 68, 4 and II II, 8, 4; 3 D. 34 q. 1 a. 2) His correlation of the virtues and gifts (I, pp. 51, 76) is ¯ 309 G. AUGUSTINE ELLARD Retffew for Religious criticized by De Guibert as not being quite in accord with St. Thom- ¯ as's (Theologia Spiritualis, 1937, p. 135). Of all these ways, and others too which could be cited, of assigning specific functions to each of the gifts, not one seems to agree :with the exegetes when they comment on and explain the original Scripture text (Isaias 11:2-3) that is the first foundation for all the doctrine on the gifts. Moreover there are two different forms of the modern Thomistic theory of the gifts. Besides the one which Father Garrigou- Lagrange espouses (that with the virtues one acts in a human way and with the gifts in a superhuman way), there is another one, defended in our time especially by Cardinal Billot. "The gifts have two modes, that is, an ordinary and an extraordinary one according to the differences in the many operations of the Holy Spirit, who freely breathes where He wills and apportions to all as He wishes . There is another way and one that is quite extraordinary; although it is not td be said to be at all necessary, even for high sanctity, it is'nevertheless as a rule found in those whom the grace of God calls to the supreme heights of perfection. Moreover this mode i~ concerned mostly with extraordinary contemplation, that is, with the prayer of quietude, simple union, ecstatic union, and consummate union." (De Virtutibus Infusis, Ed. 4, pp. 169, 173.) A contemporary mystical theologian in whose system this idea of two modes, ordinary and extraordinary, is most important is the Carmelite Father Crisogono. de Jesus Sacramentado. For him this is the true thought of St. Thomas himself, and also of some at least of his best commentators (La Perfection et La Mystique selon Led Prin-cipes de Saint Thomas, p. 44). Another point about the present-day Thomistic hypothesis of the gifts that will make many people pause is this: it appears to be indissolubly bound up with the contention that grace is intrinsi-cally efficacious. "We do not find anything in his system [Suarez's] corresponding to the idea, dear to St. Thomas, of actual operating grace, understood in the sense of instrumental prevenient and pre-determining motion, by which the Angelic .Doctor characterized the special nature of the gifts of the Holy Spirit" (Dictionnaire de The-ologie Catholique, in thd article Dons du Saint Esprit, A. Gardeil, 1778). "This interpretation [the doctrine of St. Thomas on grace and the gifts as understood by the great interpreters Cajetan, Bannez, John ~f St. Thomas, and the Carmelites of Salamanca] is for us the 310 November, 1949 AGES OF THE INTERIOR LIFE only true one, the only one which safeguards the two great, prin-ciples of the intrinsic efficacy of grace and the specification of habitus by their formal object" (Garrigou-Lagrange, Perfection Chretienne etContemplation, II, [99]; see also [54], [59-62], [95]). From ail that has been said, especially in the form of quotations from leading Thomist theologians, on the uncertainties attaching to our knowledge of the gifts ot: the Holy Spirit, it would seem abun-dantly clear that no elaborate, doctrine about them should be pro-. posed as more than a theory or hypothesis. Nor should any major practical norm based on such a doctrine be set up as more than prob-able. I have made a special effort to find indications of these uncer-tainties in The Three Ages, I found very little indeed. The princi-pal' one seems to be implicit in this sentence: "The great majority of theologians hold with St. Thomas that the gifts are really and spe-cifically distinct from the infused virtues" (I, p. 73). Therefore it ¯ .is admitted that not all theologians agree on this particular funda-mental point. On the other hand a reader might expect that he is being treated to something that is especially reliable. Under the heading, "The Aim of This Work," the author announces that he will try to avoid the danger of "many pious books that lack a solid doctrinal foun-dation" (I, p. 9). In the Preface he writes: "We insist far more on the principles ge.nerall~ accepted in. theology!, by showing their value and their radiation, than on the variety of opinions on one particular point or another proposed by often quite secondary authors . The complexity of certain questions ought not to make us lose sight of tb~ certitude of the great directive principles that illuminate all spirituality" (I, p. xi; italics inserted). "For a clear understanding of the nature of the mystical union, we must treat of the influence of the Holy Ghost in the perfect, soul by recalling the most indisputable and lofty principles commonly taught on this subject" (II, p. 511) ,, The fact remai.ns, unfortunately, that much of The Three Ages is uncertain and questioned by perfectly orthodox Catholic authori- .ties. 4. To come now to the great central thesis of The Three Ages, namely, that infused contemplation comes within the normal devel-opment of the supernatural life. It is after all much less significant than one might at first think. (1) It embodies no great new dis-covery nor corrects any old error; (2) the attenuated-infused con- 311 G. AUGUSTINE ELLARD Review for Religious templa.tlon which it holds out in prospect for all whose supernatural life evolves normally is not, considered as a form of human action or experience, very different from mental prayer that is acquirable; (3) the thesis suffers from being so closely associated with a ques-tionable theory of the gifts; and lastly, (4) various e~ceptions to it are admitted. (1) Father Garrigou-Lagrange writes: "In contradistinction to acquired prayer, infused contemplation is generally defined as a simple and loving knowledge of God and His works, whicFi is the fruit, not of human activity aided by grace, but of a special inspiration of the Holy Ghost" (p. 310). Contemplation "proceeds . . . from living faith enlightened by the gifts of the Holy Ghost, especially by those of understanding and wisdom, which render faith penetrating and sweet. "Supernatural contemplation thus conceived, supposes the special inspiration of the Holy Ghost, which His gifts dispose us to receive with promptness and docility, as the widespread sails on a boat receive the impulsion of a favorable wind; then the boat advances more easily than by the labor of the rowers, a symbol of discursive meditation united to the practice of the virtues. From this point of view, contemplation, because of the special inspiration which it supposes, deserves to be called, not acquired but infused, although at the beginning it may quite frequently be prepared for. by reading, affective meditation, and the" prayer of petition. The soul thus actively prepares itself to receive the special inspiration of the Holy Spirit, which will at times be strong enough so that discursive medi-tation will no longer be necessary . These acts of love and 6f penetrating .and sweet faith are said to be infused not only because they proceed from infused virtues, in this case from the theological virtues, but because they suppose a special inspiration of the Holy Ghost, and because we cannot move ourselves to them with the help of common actual grace. In this case God mov.es us, not by inclining us to deliberate, but to acts above all discursive deliberation." (II, 281--2.) If this is all that is meant by infused contemplation, wh~ would deny the thesis, and what has all the argument been about?. Some. would quegtion what is said about the gifts, but hardly anybody would directly and categorically contradict the thesis itself. Since all acknowledge some sort of doctrine, at least as probable, about the gifts, who would not admit that in accordance with the providence and designs of God the mental prayer of all should be enlightened 312 No~emb~r, 1949 AGES OF THE INTERIOR LIFE and enhanced as much as possible by special inspirations coming from the Holy Spirit through the gifts? Certainly this is not the essential analysis which certain theo-logians have had in mind in denying that infused contemplation comes within the regular development of the interior life. For Father Poulain mystical contemplation consists essentially in an experimental perception of God's presence (The Graces of Interior Pra~ter, chapters V and VI) ;and for Farges, in "an experimental sen-sation of the divine, that is, in an immediate intuition by the con-sciousness, more or less clear o~ obscure, of the presence in our souls of' God or a supernaturai object, the essence whereof remains unknown, which produces a sentiment of admiration and love, suspending more or less the powers of the soul" (Mgstical Pheno-mena, p. 57). According to Father Crisogono del Jesus Sacramen-tado, "infused contemplation is an affective intuition of divine things, resulting from a special influence of God in the soul . This actual grace is received in the habits of the gifts of understanding, knowledge and wisddm, which, at receiving it, are actuated according to their extraordinary operation . This operation of the gifts, which takes place in a superhuman way, is the act itself of infused ¯ contemplation." (Compendio de Ascetica g Mistica, pp. 164-5.) Father Crisogono holds that all are called to the perfection of the gifts working in their ordinary, but not in their extraordinary, mode. The two great doctors of the Church, St. Francis de Sales and St. Alphonsus de' Liguori, specialists also in spirituality, and, one would presume, cognizant of tradition, surely would have advocated for all a form of mental prayer that is full of inspirations from the Holy Spirit. If highly developed gifts and the resulting graces had been sufficient in their opinion to entail infused contemplation, they could hardly have written as they did. Thus St. Francis wrote: "Blessed are they who live a superhuman and ecstatic life, raised above themselves, though they may not be ravished above themselves in prayer. There are many saints in heaven who were never in ecstasy or rapture of contemplation. For how many martyrs and great saints do we see in history never to have had any other privi-lege in prayer than that of devotion and fervor." (The Love of God, VII, 7.) And St. Alphonsus: "The aim of the soul here ought to be single, namely, union with God; but that the soul should attain to perfection, there is no necessity of passive union. It is sufficient for 313 G. AUGUSTINE ELLARD Reuiew for Religious it to arrive at active union . Active union is perfect conformity with the divine will, and in this certainly the whole perfection of divine love consists. 'Perfection,' St. Teresa says, 'does not consist in ecstasy; on the contrary, true union of soul with God is union of will with the divine will.' This union is necessary, but not the pas-sive; and those souls that have only the active, the same saint says, 'can have far greater merit; because they suffer greater toil, and the Lord directs them like strong men, and the consolations which they do not have in this life are reserved for them by God and will be given by Him in the next life.' Cardinal Petrucci says that without infused contemplation the soul can indeed well arrive, with the benefit ¯ of ordinary grace, at a~nnihilation of its own will and at transforming it into God's, willing nothing else than the will of God . Whence he adds that since in this is the whole of sanctity, nobody ought to desire and seek from God anything else than to be directed by Him and with His help to accomplish His will."(Praxis Confessarii, Num. 136 ; italics as in the original.) , .Similarly, Pope Benedict XIV in writing his famous standard work De Servorum Dei Beati~icatione attributes infused contempla-tion to "a special favor of God" (XXVI, 7). Moreover he observes that a number of perfect persons have been canonized although in their processes nothing was said about infused contemplation (Op. cir., XXVI, 8). From the foregoing we may safely conclude that besides infused contemplation understood as prayer characterized by the gifts of the Holy Spirit there has also evidently been another concept of it in quite orthodox Catholic authorities. If in interpreting the thesis it be added also that prayer consti-tuted by the influence of the gifts (II, 313) is essentially just what the mystics and in particular what Saints Teresa and John describe, a critical reader might interpose: "Do you propose this analysis of fact and this theory of the gifts as certain or as probable? If prob-able, .very well; no objection. But if certain, on what grounds? What is the evidence?" (2) The infused contemplation proposed as coming within the normal development of the spiritual life is not, in terms of what is humanly noticeable, very different from the highest form of acquired prayer. Neither at its inception nor in the course of its progress nor at its culmination does it appear to be a strikingly different phenome-non in consciousness. Whatever is to be said metaphysically about 314 November, 1949 AGES OF THE INTERIOR LIFE the nature, formal objects, and so forth of the virtues, the gifts, the various kinds of mental prayer, and so on, psychologically and morally and practically there may be no observable difference oetween this infused contemplation and the prayer which just pre-cedes it. Into the two forms both the virtues and the gifts enter. If it be (according to the theory) the influence of the gifts which "constitutes" (II, 313) infused contemplation, the change need not be great enough to be discernible in consciousness. The author fully admits "that the transition from the last acquired prayer to initial infused prayer is not so clearly distinguished" (II, 328-330). Repeatedly he suggests that it may take "an experienced director" to notice that the one has succeeded the other. "A simple and loving.attention to God . . . cannot, in fact, be prolonged without a rather manifest intervention of the gifts" (Christian Perfection and Contemplation, 329). In this case it would seem that nothing but the prolongation calls for infusion. This quotation is taken from a context in which "the nature of the mystical state" is being explained. Moreover even in the course of the acquired prayer of recollec-tion the~e will be isolated acts of infused contemplation (I, 245). So much for the beginning of infused contemplation considered as a conscious experience. If now in the ulterior stages of it, espe-cially as they are described by St. Teresa, one separate the accidentals from the essential, surprisingly little will be left. "The degrees of contemplative prayer are chiefly those of the growing intensity of living faith, of charity, and of the gifts of the Holy Ghost which correspond to them" (II, 299). It seems that nothing is essential~ beyond "only an infused light: the special illumination of the gifts of understanding and wisdom" (II, 317). It even appears that ecstasy is not essential t(~ the stage called "ecstatic union" (II, 344). By what criterion the distinction between essence and accidents is made does not stand out very clearly. Not even the supreme and rare state of the mystical marriage is very marvelous as an experience. "According to St. John of the Cross, the essential basis of this wholly eminent state is in no way miraculous; it is, says the Saint, 'the perfect state of the spiritual life,' being here on earth the culminating point of the development of the life of grace and of the love of God . In the transforming union the higher faculties are drawn to the innermost center of the soul where the Blessed Trinity dwells." (II, 529.) The gift of 315 AGES OF THE INTERIOR LIFE Review for Religious wisdom, which exists also in the most stupid soul possessing grace, is, when fully developed, sufficient to account for it. One might well wonder whether the great mystics who vehe-mently lamented their utter inability to describe (heir absolutely ineffable experiences would recognize them in the results of Father Garrigou-Lagrange's analysis. (3) Nor are the force and significance of the central thesis 'increased by having it lean so heavily for support upon the author's uncertain theory of the gifts of the Holy Spirit. In itself the thesis is quite independent of that particular doctrine and need not stand or fall with it. But as a matter of fact it is proposed as in part a consequence of the theory and from this point of view it cannot lay claim to greater probability than the theory upon which it is based. (4) Lastly, the doctrine that infused contemplation comes within the normal development of the spiritual life is rendered still less significant by a rather liberal admission of exceptions: "Infused contemplation is,. in principle or in theory, in the normal way of sanctity, although there are exceptions arising from the individual temperament or from absorbing occupations or from less favorable surroundings, and so on" (I, x). If, therefore, to return again to the general import of the central thesis of The Three Ages, it be taken to mean merely that contempla-tion marked or constituted by the "special inspirations" of the gifts comes within the evolution of the supernatural life, hardly anybody will simply deny it, but some careful thinkers will have doubts about the theory of the gifts, and some may ask: "But what does it mean in terms of human experience or action? What noteworthy difference does it make in one's substantive kn6wledge and love of God?" If the thesis be interpreted also to signify that these effects of the gifts and what is essential in the experiences, say, of St. Teresa and St. John of the Cross are one and the same reality, then there is the problem of determining what in empirical terms that essential is (the conclusions of others differ very widely from Father Garrigou- Lagrange's), of adequately accounting for it with the uncertain theory of the gifts, and thirdly of showing that it is in store for everyone whose spiritual life evolves as it should. The thesis is not that St. Weresa's or St. John's experiences in their integrity are part of the regular spiritual growth. Whether the principal contention of the work be true or not, 316 November, 1949 "WE ARE HIS MEMBERS !" it will, I think, because of the way in which it is presented, be mis-understood by many devout people and lead to much disillusionment and discouragement. Thus it seems, to conclude very briefly, that The Three Ages of the Interior Life is a great work, great in its faults as well as in its excellences. "We His Members!" M. Raymond, O.C.S.O. When men shall say to you: "'Lo, Christ is bete! Lo, Christ is there!'" Belieue them! And know that thou art seer When all thy crging clear Is but: "'Lo, here! Lo, tberet. Ah, me. Lo, everywheret."" --- ~RANCIS THOMPSON. IWANT every priest of God and every religious vowed to Him to be unalterably happy.I i know that they can be so if they will become rightly self-conscious and consequently acutely Christ-conscious. There is the ~vord that spells beatitude here as well as hereafter; for there is the ~vord that means sanctity. It was the great St. Francis de Sales, I believe, who said that one motto lived is enough to make a saint.IrvMay I suggest as a life-line and as a saint-making motto the thrilling truth that "We are His members!" To see any baptized person sad has always given me pain, but when that person wears the livery of Jesus Christ that pain becomes acutely agonizing; for it is so simple a matter to develop a Christ-consciousness that will preclude forever all possibility of real sadness entering the center of our souls! Now do understand me. I am not saying that there is a short cut to sanctity. There isn't. The road winds up hill all the way. But there are means of simplifying life, of unifying our efforts, of integrating our personalities ,~0 that the uphill climb is less difficult, our complex existences become intelligible wholes, and our every act or omission conspires to our grand objective. One such means is that 3!7 M. RAYMOND Review [or Religious offered in our day by Divine Providence--the doctrine of the Mysti-cal Body; or, as I put it above: living conscious of the fact that "We are His members." What happiness does not this consciousness bring to self! It tells you your dignity as an individual in a d;iy when individual dig-nity in every sphere of life from the economic and political to the military and social is utterly denied. It tells you, you are a member of Him who is Might and Majesty, Meekness and Marvel,' true God and true man. It tells you that you have been lifted from the insig-nificant to a position wherein you mean much to the all-independent Divinity. It tells you that you have a work to do for the Almighty, which, if not done by you, will remain undone forever. In letters that shine like gold against black velvet Plus XII made this truth real in his Mgstici Corport's when he wrote: "The Head needs His members." How can you be unhappy when you realize you mean so much to God and have so important a work to do for Him? The Cur~ of Ars once said: "Even if there were no hereafter, ' it is Heaven enough to work for God on earth." No religious, conscious of his calling, will question the Cur~'s statement. But that does not mean that you will not know difficulty. That does not mean that humiliations will not come your way; that you will not fail in many an enterprise; know shame, ignominy, defeat. That does not mean that you will not suffer both physically and mentally. It does mean that you will know what to do with all these things when they do come your way. It means that you will be happy not only in the midst of sufferings but precisely because you are suffering. For you will ever live conscious of the fact that you are to "fill up what is wanting to His Passion," as St. Paul so joyously states it; conscious of the fact that you can now "rejoice that you, in some slight degree, resemble your Lord and Master," as St. Ignatius so pointedly puts it; conscious of the fact that it ill becomes you to be a "weak member under a Thorn-crowned Head," as St. Bernard so boldly and beautifully expressed it. Let the "slings and arrows of outrageous fortune" batter and pierce you through and through, you can't be unhappy so long as you are con-scious of the fact that you are His member. And oh! how your attitudes toward all others change once you have this truth in your blood and being. How you love every human being just because he or she is an actual or a potential member of 318 Nooember, 1949 "WE ARE HIS MEMBERS !" your Christ; has a part to play in the Great Drama of the Redeem-ing; can complete the Passion of your Savior; has a work to do that no one but be or she can do; is dear to your Father, God; beloved of your.Mother, Mary; is, further, part of the same Body as you! How can jealousy, envy, bitterness, enmit3~, antipathy enter your soul? "The eye cannot say to the hand: I need not thy help; nor again the head to the feet'" (I Cot. 12:21). Your hand does not envy your eye because it caffnot see. Your. ear is not jealous of your tongue because it cannot taste. Then why should you be jealous or envious of some other member of Christ because he or she can do things you cannot do? You won't be. You can't be. Rather you will rejoice if this one has ten talents and you only one. You will exult over such a one's ability to do so much more for your Head than you are capable of doing. Yes, all smallness leaves your life as soon as you live the truth that "We are His members." And how kind you become! The great Flemish mystic, Ruysbroeck, once said: "Be kind. Be kind. Be kind. And you'll be a saint." Here's a motto that makes kindness not only easy but an urge. In times past, some of us have been unhappy because of the work assigned us. Had we been living the doctrine of the Mystical Body we should never have known anything but blessed content-ment, even exul~ant joy; for we would have realized that our every act done "through Him, and with Him, and in Him" was powerful beyond all expression! "Actions," philosophers tell us, "belong to the person," not to the members. We pay the typist, not the typist's fingers. We honor the hero, not his eyes, hands, or feet. For we know actions belong to the person, not to his members. Think, then, of your every act when you act as a member of Christ's Mysti-cal Body. Think of your tiniest deed: sweeping a floor, making a bed, washing a dish, dusting a chair--they are acts of.the Mystical Christ! Can any assignment, then, be a cause of unhappiness? Do you see how this doctrine covers everything: Yourself, others, your works, your sufferings, your triumphs and defeats. Will you allow me one short example of how it works? Last 2anuary I was out of my monastery for the first time in thirteen years. 2ust what such a strange experience would mean to others, I do not know, but I do know that for me it was something in the nature of a "vision." I saw Christ. For over a month I saw Him suffer, agonize, and die in a hospital called St. Joseph's Infirmary. 319 M. RAYMOND "Review t:or Religious I saw Christ in old Brother Hugh whose sight was dim, hearing gone, and power of speech paralyzed. In him I saw Christ agonize as cancer gnawed his vitals away. I saw Jesus even more clearly in an infant of two months whose rapidly growing brain tumor would soon bow that head in death, and Innocence would once again have "given up the ghost" because of sin. I saw our suffering, sacrificing Savior in two nurses, one just about to graduate, the other a gradu-ate of two years, who, standing star-eyed and eager, ready for life, learned that they had better make ready for death, since creeping paralysis had made its first appearance in one and cancer of the lymph had doomed the other. From dawn to dusk and from dusk to dawn that hospital breathed for me, and it was the breath of Jesus Christ. For over a month I was witness to the Great Drama of the Redeeming as I saw Christ paying for sin in bodies that were His by right of baptism. I saw Salvation being won for the world; for that hospital appeared to me as a chalice and every pang of pain as so much blood being poured into it. How could I view it otherwise when I know that we are the "pIeroma of Christ" who are to fill up what is wanting to His Passion? (Cf. Col. ~:24.) . How could I or anyone else fail to see the crucifixion when I stood staring at bap-tized human beings on the cross? Yes, I saw Christ; for "we are His members'!" Do you see how easy it is? Do you see what a different outlook it gives, on life and all things in lif~, The late Archbishop Goodier, S.J., gave a formula for happiness in his brochure A More Excellent Wa~1. It is to "crawl in through the wound on Christ's side, go down deep into His Heart, then look out on the world and all things in the world with His eyes." Had we not the doctrine of the Mystical Body that formula might se~m impossible of fulfill-ment. How does Jesus look upon human beings? Does He not see them as either actual or potential members of His Body? Can't we see them in the same light? How does Christ see the "feeble" and "less honorable members"? St. Paul tells us. "Those that seem to be the more feeble members of the body, are more necessary" (I Cor. 12:22). Don't you see the utter impossibility of ever looking dgwn on anyone? of ever despising a single human being? of ever having a low or mean opinion of anyone who breathes? So long as I am Christ-conscious, I love; so long as I love, I am like God. The Archbishop's formula is possible of fulfillment, else God the 320 November, 1949 "WE ARE Ills MEMBERS !" Holy Ghost would never have commanded us through St. Paul: "Put ye on the Lord, Jesus Christ" (Rom. 13:14). Nor would He have told us to "Let this mind be in you which was also in Christ Jesus" (Phil. 2:5). Hilaire Belloc has rightly said, "A man is his mind." If we would be what God made us to be and our deepest instinct craves to be, we will acquire the mind of Jesus; for Dietrich yon Hildebrand stated truth truthfully when he said, "The essence of sanctity is transformation into Christ." Sanctity is made relatively easy, then, by the development of Christ-consciousness: for nothing is better calculated to work this transfo.rmation than the constant appreciation of the fact that "We are His members." There is not a true religious who does not long to "radiate Christ" pedectt~l. But that longing will be like the barren fig tree--a thing Of beautiful foliage but bare of fruit--until the Light of the World glows in the very core of our beings, until the last feature of.the Face iaf Christ is sealed into our souls, until every beat of our hearts synchronizes with the pulse of His great Heart. Baptism sufficed for incorporation in Christ, but it does not suffice for transformation into Him. No. For that we need to be im-mersed, absorbed, lost in Christ Jesus. All of which is possible by living the truth of the Mystical Body. But by living I mean living. Look!. There is not one of us who does not know that the life of Christ pulsates in the person of every-one who is in the state of grace; that down in the depths of those souls the Holy Trinity dwells; that thelight in their eyes tells the same tremendous truth as does the flickering flame of the Sanctuary Lamp: God is here. Yes, we all know that. .But how many of us live conscious of those facts? Which of us does not know that the Holy Ghost is the soul of the Mystical Body? that, being the soul, He is present "'totus in toto, et totus in qualibet parte'" ("entire in the whole, and entire in every part of the whole")? Who does not know that the soul elevates, unifies, identifies, and vivifies? But bow many of us make the appli-cations and draw the consequences? My fellow priest, my brother or sister in religion has been elevated to a dignity that astounds. He or she can not only be defined as a "creature composed of body and soul," but also may be described as "body, soul, and Holy Ghost!" He or she is more than human; has been made so by God the Holy Ghost. What respect, reverence, awe, and admiration I should have 321 M. RAYMOND ~evieu~ [or Religious for my fellow! But besides elevating, the soul identifies and unifies. The Holy Ghost unites all the cells of the Mystical Body to the Person whose Body it is. How close my fellow is to God! How close he or she is to me!. We know these mind-staggering truths. We even teach these marvels and mysteries to others. But how often do we live conscious of these facts? The rod of Aaron is in our hands. It is in beautiful flower. But we . May I suggest a plan whereby you can become wide awake to these joy-filled and joy-producing realities? Why not integrate your life by-means of this marvelous doctrine? Let your meditations for an entire year be on nothing but this wondrous truth. You know, M. Anger has proved in a masterly thesis that this doctrine is the white heart of the Kohinoor which is Dogmatic Theology. He shows that every light that leaps from those mahy facets has its origin in Christ who is the Light of the World. Our meditations should be on nothing that is not ioundly dogmatic. - But to make these meditations fruitful we needs must read. Thanks be to God, whole shelves can now be devoted to literature on the Mystical Body. After Anger-Burke one could read Emile Mersch, S.2., then John Gruden, and Edward Leen, C.S.Sp. Fol-low'these with Fulton Sheen, Raoul Plus, S.J., Daniel Lord, S.d., Carl Adam, and William McGarry, S.d.,--to name but a few. There is more than a year's reading matter for any religious, and reading that will make meditations throb. To integrate our lives we must add examen to our readings and meditations. Couldn't we spend a year--or even two--with this doctrine as our particular examen? The development of this Christ-consciousness would be a main objective. We could practice it in so many different ways: conscious of my own membership; of my neighbors; of all men; conscious of the soul of the Mystical Body throbbing in me--in others; conscious of the dignity and worth of my actions when done "through, with, and in Hfm." Variety would not be wanting and unity would be assured. If reading, meditation, and examen go together for a year promise a consciousness that will have you "looking out on the world and all things in the world with the eyes of Christ." I promise you an integration that will effect a transformation. I promise a happiness the world canfiot give"or take away. I am sure that most of you will see how this simplifies the spit- 322 Noaernber, 1949 QUESTIONS AND ANSWERS itual life since it is a system that includes all other systems. In it abandonment, trust, detachment, purity of intention, presence of God, union with the Divine Will are all contained. I cannot be Christ-conscious without being or having all the others. It is a system that will unify one's entire existence; for there is nothing that I can think, do, or say legitimately that cannot be thought, done, and said "through Him, with Him, and in Him." It is a system from which all movements derive and to which they'all lead; for what is the Liturgical Movement if it is not centered in the Mass; and what is the Mass if not the Sacrifice of the Mystical Body, as Pius XII has so insistently proved in his Mediator Dei. What is Catholic Action if not begun, continued, and ended through, with, and in Christ 3esus? That is why I have dared to offer the motto and to say: "Try it and see if it doesn't simplify, unify, integrate your life, and make you what God made you to be and what I long for you to be--verd happy!'" The rod is in your hand. It is flowerin!! Ques Jons and Answers What is to be thought about the followlncj statement which appeared in the pubffe press last August: "Plans for a profound reform . . . likely the most drastic the cloistered monasteries and nunneries have undergone since the Council of Trent ended in 1563 . . . are in an advanced stage ¯ . . and are planned for promulgation in 19S0. The reform is designed in large part to make inmates of cloistered convents more effective as agents of the Church in its current world-wide struggle." Lik~ so many newspaper reports concerning religious events, this one, while having a foundation in fact, is grossly exaggerated. For-tunately an answer to the above statement was given by Father Arcadio Larraona, undersecretary of the Sacred Congregation of Reli-gious, on August 22, 1949. He explained that there is no question of a vast reform of cloistered orders, but of certain mitigations, required by the ~xigencies of modern times. He mentions two such mitigations. Modern conditions require that a mitigation in. the rule of cloister be made to allow nuns to leave the enclosure for medical and dental treatment, and for similar purposes. Again,.in the after- 323 QUESTIONS AND ANSWERS Revieu~ [or Religious math of the war, some monasteries of nuns are literally starving because they can no longer support themselves aft they did before the war. In such cases the Holy See has advised a modification of the rule of enclosure to permit the nuns to engage in activities providing an income for the communities, such as conducting schools, orphan-ages, and the like. However, in such cases, the essentials of the con-templative life must always be maintained. Father Larraona also indicated that there exists a tendency toward confederating cloistered communities of religious women in countries where economic reasons or a reduction in the number of cloistered nuns indicate the need for such a trend. There is however, no ques-tion of any imposed reform, but the spirit of the autonomous insti-tutions is always considered and preserved. Such federations are on a purely voluntary and very limited basis. In conclusion Father Larraona explained that papal directives to religious institutes, urging them to organize their activities in accord-ance with the changes in the social conditions of the world, do not signify any impending reforms to be imposed by the Holy Father. May a Sister on nursing duty in a hospital wear a gold and silver graduation pin on the religious habit? Is this contrary fo article 67 of the Normae of 1901 which forbids ornaments of gold or silver to be included in the rel~glous dress? Let us first quote article 67 of the Normae in full before answer-ing our question. It reads as follows: "With the possible exception of a small and simple cross or medal of silver, no gold or silver orna-ments should be worn. In those ornaments which are allowed new images or inscriptions not as yet approved by the Church are not to be tolerated. Silk garments are not allowed, nor silk ornaments or others which betray vanity and cause complaints or laughter." Generally speaking, graduation pins are not to be worn by reli-gious women except on special Occasions such as alumnae reunions and the like, provided superiors think it well to let the Sisters iden-tify themselves as alumnae. It can happen in a hospital that graduate nurses are required to carry on their person some sign of identification. In that case the superior could allow the Sisters to wear their graduation pins. But no Sister should take it upon herself to wear such a pin without the permission of her superior. What was forbidden by the Norroae was 324 Nooember, 1949 QUESTIONS AND ANSWERS the wearing of ornaments as sucli, f~)r vanity's sake. The wearingof a graduation pin for purposes of identificationwould not come under that head. It may not be out of place Norrnae of 1901 were not laws a set of ideal constitutions for Sacred Congregation set up for constitutions submitted to it for article 67 of the Norrnae found tions during the course of the article 67 of the Norrnae, but as approved by the Holy See. here to remind our readers that the binding religious directly, but rather a religious congregation which the itself as a guide in approving new the approval of the Holy See. Thus its way into many sets of constitu-years. It obliges religious, not as an article of their own constitutions ~2-- Is there any ecclesiastical regulation that prohibits Sisters from holding the position of organist in parish choirs that have both men and women members.'; While there is no express prohibition to be found in the Code ot? Canon Law nor in the Councils of Baltimore, still anumber of diocesan statutes forbid Sisters to function as .organists in parish churches. To give but one example, Statute 184 of the Fourth Pro-vincial Council of Portland in Oregon (1934) reads as follows: "We forbid religious women to act as organists or choir directors, except in the case in which boys and girls still attending school make up the choir." Moreover, we think it is not in conformity with the general spirit of the religious life for a Sister to act as organist for a mixed adult choir and it may be a source of disedification to the faithful. In practice, no Sister should undertake to play the organ for a mixed choir of men and women without theexpress permission of the local ordinary and of her own higher superior. ---43-- May a religious teacher who has "class money" in his keeping, or extra-curricular funds, use these in whole or in part for personal reasons? Is his superior at liberty to give him such a permission? Or must such funds be used for the purpose for which they were collected, or for things to be used by the students for their betterment, such as charts, reference-books, and the I~ke? If we understand this question correctly, the "class money" 325 BOOK REVIEWS Review for Religious referred to is money that actually belongs to the class: not to the school as such, nor to the religious community. In o~her words, it is a common fund to which individual students have contributed with the understanding that the money be used for certain specific pur-poses. A religious superior has no power to give.permission to use such money for personal reasons; and neither the superior nor the teacher should use the money for any but the specified purposes unless the class freely consents to this. 1 oo1 Reviews THE DAY WITH JESUS AND MARY. By the Dominican Sisfers. Pp. 143. The Bruce Publishing Company, Milwaukee, Wisconsin, 1949. $2.50. This book seeks to help one develop a consciousness of God's presence during the day through recalling the fifteen mysteries of the Rosary. The hour from five to six is dedicated to the Annunciation, from six to seven to the Visitation, and so forth. At the beginning of each hour one offers his own work bf that hour in union with the work of Jesus and Mary suggested by the mystery of that hour. And with the discussion of each mystery, this book gives'a few biographi-cal facts about two saints (one Dominican and one other) who were outstanding in the virtue suggested by this mystery. For instance, upon awakening in the morning, one recalls the Annunciation and offers the coming hour in union with the joy of all the saints, espe-cially St. Dominic or St. Philip Neri, in the blessings of the Incarna-tion. The moral reflections are the standard ones, the saints chosen are appropriate enough, the style of writing very plain. The value of the book will lie in the appeal of the idea of dedicating each hour of the day to a mystery of the Rosary. For those to whom it does appeal it has a double advantage; it makes the Rosary a living thing, and it gives one a clear center or focus for his spiritual thought~ of that hour. For how many would such a plan work? The Holy Spirit has many ways of aiding our growth; one way of finding out whether any plan will suit me is to give it an honest trial. That God wishes us to recall His presence habitually, that He wishes us to model our lives upon the mysteries of the Incarnation, that the hourly recollec-tion method has worked for some--all this is clear. It: the number 326 Not~ember, 1949 BOOK REVIEWS is comparatively small, I think the chief reason is that the number of those who have made persevering effort to live in God's presence is also comparatively small. God certainly wishes all religious to have a spirit of recollection through the day; theref6re He wishes us to use what natural means we find at hand to develop this spirit. The end is valuable enough to urge us to try various means until we find one suitable to us. This book could help many in this searching. --2T. N. JORGENSEN, S.d. SHE WHO LIVED HER NAME. By Marie Rene-Bazln. Pp. 208. The Newman Press, Wesfm~nsfer, Maryland, 1949. $3.00. "The ways of Providence are, as a rule, of a marvelous sim-plicity, but they are made intricate by man's timidity and blindness. When, however, God finds a soul childlike enough to trust Him unflinchingly and eager to follow wherever He leads, He enfolds it in the unity of His plan and mirrors in its depths something of His unique simplicity." Thus opens the biography of the Foundress of the Helpers of the Holy Souls. Mary of Providence, or as she was known in the world, Eugenie Marie Joseph Smet, was born on March 25, 1825, at Lille, France. Reared in a good Catholic home, she was struck by two important teachings of the Church: Divine Providence and purgatory. A woman of action, an enthusiast and organizer, she was driven by a spiritual life dominated by these two truths to found a congregation which by prayer and suffering would make its principal aim the release of the suffering souls from purgatory. Fearful of illusion on her part, Eugenie set up several "signs" by which she would know that her plan was pleasing to God. Among them was that the Holy Father would send her his blessing on the venture, prior to the sanction of the bishop of the diocese. All the "signs" were fulfilled. The Cur~ of Ars, when asked his advice, told her to found the order whenever she pleased. On July 1, 1856, the Helpers of the Holy Souls had their motto, "Pray, Suffer, Labor" (for the souls in purgatory), their name, their motherhouse, and not much else. By" 1867, they .were landing in China to establish the Seng-Mou-Yeu house near Shang-hai. At the same time in Paris, Mary of Providence was suffering much. The Helper of the Holy Souls felt that she was being con-sumed by fire herself. While Prussian shells whistled over the house-tops during the siege of Paris, she lay dying of malignant cancer. ,327 BOOK NOTICES She had always had a dread of five things: leaving her family, founding a community, seeing her daughters in want, getting into debt, having cancer. "Well, by the grace of God," she said, "all five happened to me." The heroic foundress died February 7, 1871, at the age of 46. The author of the biography, daughter of the late novelist Ren~ Francois Bazin, has written the work carefully enough, quoting heavily from the d, iary and writings of Mary of Providence. One could wish, however, for the personality traits, the telling touches which make a holy person flesh and blood.-~R. A. RUDOLF, S.J. THE HAPPINESS OF HEAVEN. By a Father of the Soclefy of Jesus. Pp. 372. The Newman Press, Westminster, Maryland, 1949. $2.50. After. having been hidden aw~y nearly eighty years in convents, monasteries, and novitiates, this gem is now dusted off and presented once more for the enjoyment of the Catholic reader. The author, Father Isidore Boudreaux, was a master of novices in the Jesuit novitiate at Florissant, Missouri, but his name was withheld from most of the early editions. The present edition is planographed and is presented without revision of the original. Besides. discussing the essence of heavenly happiness, namely, the beatific vision, Father Boudreaux also answers many little questions of interest to the earthbound. Is there a social life in heaven? What will our bodies be like? Will all be equally happy? Answering these and many other queries, the author has covered practically all that we can know about the next life. The subject matter, due to the its very sublimity, is quite diffi-cult. Father Boudreaux witl~out abandoning sound theology has treated heaven in.a way that should make The Happiness of Heaveb required reading for all priests and religious, and a source of great comfort and courage to Catholic laymen.--M. HAGhN, S.J. BOOK NOTICES Fatima is truly of great importance to us today. The passage of the "Pilgrim Virgin" through our country has led many hundreds o.f thousands to a deeper consideration and understanding of this importance. Wherever the statue went, great crowds flocked to venerate it and to fulfill Mary's desires by confessions, Communions, Masses, and rosaries., One of the highlights of the trip was the. week at St. Meinrad's Abbey, Indiana. A detailed history of the careful 328 Noeember, 1949 BOOK NOTICES preparation for the week and of the complete success of the celebra-tion is given in the book FATIMA WEEK SERMONS. A sixteen page introduction by. the Abbot (Rt. Rev. Ignatius Esser, O.S.B.) tells of the pre!barations, of the handling of the crowd of 125,000 that attended, and of that crowd's devout spirit. The thirty-eight sermons given in the book are the Marian talks delivered during the week. They treat of Fatima and of the Marian virtues most closely associated with the Fatima message. These talks were given by thirty-eight different priests and naturally vary in value, but a judicious assigning of topics to the speakers kept repetition of thought to a minimum. This is a valuable book for one studying the history of the Fatima devotion and for one who plans any big Marian celebration. (St. Meinrad, Indiana: The Grail, 1949. Pp. 170. $1.00 [paper].) THE MYSTICAL ROSE, by Father Hubert, O.F.M.Cap., is a small book of scarcely more than pamphlet size treating of Mary's hidden beai~ty and love through a discussion of her fullness of grace, her virginity, and her divine maternity. The style is fluent and poetic, but the book is often repetitious and verbose with a wordi-ness that hinders rather than heightens clarity. Despite this fault of style, the book has merits which lead one to a meditative reading and rereading of many passages which tease one to further thought. (Westminster, Maryland: The Newman Bookshop, 1948. Pp. 79. $1.75.) FAITH AND A FISHHOOK, by Sr. M. Charitas, S.S.N.D., is a book of thirteen chapters presenting in chatty style selected anecdotes from the lives of our Lgrd, eleven saints, and the Archangel Raphael. "It is unfortunate that the author attempts to attract youthful readers to the religious life by telling them that this life "asks far less sacrifices than any other state"! In fact, the religious life is so easy that "it takes huge courage not to become a religious" (p. 122). Not only are such statements false, but they are apt to dissuade, rather than to encourage prospective postulants. (Milwaukee: ~Fhe Bruce Pub-lishing Company, 1949. Pp: ix q- 164. $2.50.) HOT EMBERS, by Sister M. Charitas, I.H.M., devotes most of its short twenty-eight chapters to narrating and devoutly commenting on various episodes of our Lord's Infancy, Passion, and Resurrection. A special section makes observations on the lives of St. Theresa of .329 Book NOTICES Review for Religious Lisieux, St. Theresa of Avila, St. John of the Cross, St. Angelus, Simon Stock, Elias. The remaining chapters treat of the Scapular Feast, the Good Shepherd, the Blessed Sacrament, the Sacred Heart, and the Feast of the Immaculate Hea.rt of Mary. (New York: The Scapular Press, 1948. Pp. 205. $2.75.) LITURGICAL ~VIEDITATIONS (Volume I: From Advent to the Ascension; Volume II: From Ascension to Advent), by the Sisters of Saint Dominic, Adrian, Michigan, provides daily meditations for an entire year. Each is in some way connected with the liturgy of the day. Three short points tie Scripture, meditations, and Mass together. The Sanctoral Cycle is naturally devoted to the Saints and. Blessed of the Order of Preachers, as. the work was originally intended by the anonymous writers for the members of their own Order. (St. Louis: B. Herder Book Company, 1949. Pp. viii + 533: 479. $10.00 [set].) THE CURE D'ARS, by Abb~ Francis Trochu, is a reprint of the "standard" life of the great Cur~. The author drew upon the volu-minous records of the process of canonization for his. material. The life was done into English by Dora Ernest Gra.f, O.S.B., and was first published in 1927. As hagiography it is in the older analytical style with the saint's every virtue described in its own chapter. This is "bad" for the plot--but the wh6le plot here is the boundless love of God. (Westminster, Maryland: The Newman Press, 1949. Pp. xxiii -ff 586. $5.50.) TRANSFORMATION IN CHRIST, by Dietrich yon Hildebrand, will give many a new self-knowledge, a new surehess, and some "know-how" in their efforts at Christlikeness. The book has a solid, earnest, inspiring message for all who admit that "before all else, it is necessary for us to grasp the 'height, breadth, and depth' of our vocation, and fully to comprehend the message of the" Gospel which invites us not merely to become disciples of Chris't and children of God, but to enter into a.process of transformation in Christ." The somewhat technical vocabulary of the book will at times make heavy reading for those who have not enjoyed the opportunity of a classicaI education or philosopical training; but