text:
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1. Chevra Kadisha. Described in a separate article.
2. Association for the Support of Artisans (Yael Tzedek)
The association was founded in 1876 with the aim of supporting its members and their families by providing medical assistance and medication. (At the time social security was non-existent.) In case of illness, the head of the family received weekly aid. According to the humanitarian principle of matan beseter (giving in secret), the collection box was sent to the sick member and he could take from it as much as he needed. If he was wealthy, he made a contribution. This association had 200 members, all of them Jewish small artisans in Pápa. The association rose to fame on a national scale when they elected Bishop Dezső Baltazár as an honorary member, at the initiative of the energetic Samu Bőhm, in order to protect Jews. In Debrecen, a large delegation handed over the honorary diploma to the famous cleric, who said the following on the occasion: Tell the Pápa Jews that although they have no rabbi, they have got a bishop! (The rabbinical seat of Pápa was unoccupied at the moment.)
3. The Mór Wahrmann Association. Maskil Dol.
The association was founded in 1882, with the same purpose, financial resources, and manner of support as the Association for the Support of Artisans. The only difference was that everybody could join, irrespective of profession or social position. The association had about 180 members, their regular and much-loved physician was Dr. Károly Kreisler, followed by Sándor Buxbaum. Jenő Halász was the last chairman of the association, he led the well-established association with great care and zeal.
4. Israelite Women's Association
The oldest association of women in the country. It celebrated its centenary in 1925. It was founded by Roch Tevel, the grandmother of renowned community president Adolf Lőwenstein. Their aim was providing support for the sick and the needy. For decades this charitable association was led by Mrs. Vilmos Krausz (tornyosKrausz), who was followed by a worthy successor Mrs. Lázár Breuer. Not sparing time nor effort, she visited women to get support for the needy. The work of their members increased when the Jewish population of Burgenland and Austria lost their livelihood, as a result of the Anschluss. Every day they were sending parcels packed by industrious hands. After the death of Mrs. Lázár Breuer, in the most difficult times until the very end, the well-established association was led by Mrs. Gyula Fischer, née Margit Blau.
Since the most pious women opposed the annual ball organized by the association, in 1892 they founded a separate organization which was called:
5. Charitable Organization of Israelite Women
and in addition to charitable activities, it served the same purpose as the Chevra Kadisha. It was deservedly called the first Women's Chevra Kadisha in Hungary.
6. Malbish Arumim (Kreuzer Association)
The association was founded in 1880 with the aim of providing clothes and school equipment for poor students. In 1894 the membership fee was 2 fillérs (2 pence or cents), that is the explanation for the name Kreuzer Association. Out of loyalty for the monarchy, they distributed new clothes and winter shoes among poor children every year on the name-day of Queen Elizabeth, with all due ceremony. Later on spectacular ceremonies were abandoned out of regard for the poor parents and the needy received the aid inconspicuously. Aladár Schossberger was the last president of the association. His brother, living in the USA, supported the association.
7. The Girls' Association
It was founded by a very energetic teacher, Mrs. Rosenthal née Franciska Reiner. Although the members were all exclusively girls of the Israelite faith, there were hardly any lectures on Jewish subjects. They had lectures on a high level by writers and artists invited from the capital. Several times they had performances in the town theatre, which attracted much attention among the local population. None of the local cultural associations could compete with the Israelite Girls' Association, which fulfilled its mission faithfully spreading Hungarian culture.
8. Bikur Cholim. The Association for Visiting the Sick.
According to the tradition, visiting the sick is one of the sacred precepts, whose fruits a person enjoys in this world, with its assets remaining intact for him in the world to come. The Bikur Cholim Association set for themselves the observance of this commandment. The association was founded in 1770, and reorganized in 1860. In addition to visiting the sick, they also supported the family of the sick breadwinner. In 1894 they helped 80 persons. The association had 200 members.
The chazan Viktor Schiffer, respected by all, fulfilled the post of book-keeper and treasurer for decades, managing the affairs of this humanitarian association with great zeal.
There was a witty remark by Kive Schreiber, a scholarly descendent of the Pozsony rabbinical dynasty, which was widely quoted in Pápa: How come there are still poor people left in Pápa? If a rich man has a new baby, marries off his daughter, or has any other simcha in his family, he is in a hurry to send tzedaka to the poor, and he does the same if his family is bereaved. The other way round as well, if the poor man has a new baby or is bereaved, the rich man helps at once. Before a holiday, and on the occasion of Purim, the rich never fail to send their charity to the poor. The rich always give and the poor always get; however, the difference between them is never levelled. The rich stay rich and the poor stay poor. The scholar gave the following answer to the unpleasant question: It is because they, in fact, don't give, even if they should. They observe charity only in theory and not in practice. This is the reason for the foundation of the
9. Gomlei Dalim Association (Helping the poor.)
in 1836 in Pápa, to replace the alleged individual charity by communal efforts in service of the sacred goal. The association had 150 members, carrying out their sacred mission with the help of weekly membership fees and synagogue contributions.
10. Kalo Association (Helping brides.)
It was also carrying out a sacred mission, helping to marry off poor girls. The association was founded in 1862, and the members paid weekly membership fees. In addition to that, they collected money on the occasion of weddings. On an annual basis, they provided financial aid to marry off about 15-20 poor girls. Mrs. Zsigmond Steiner née Ilka Lőwenstein headed the association for decades with great zeal.
11. Shiur Association
It was a highly popular association, located opposite the temple. At all hours they were busy, either praying or learning. The glowing iron stove made it a warm and cosy place where on Saturday afternoons they devotedly listened to lectures on the Torah by the maggids.
They learnt mishnayot for deceased relatives of their members during the year of mourning, and commemorated the names of the dead on memorial tablets on the wall.
12. Association Tiferet Bachurim
It was the association of religious Jewish youth, aiming at broadening the knowledge of young tradesmen and artisans in religious studies. They got together in the evening to study Torah and on Shabbat to listen to lectures. The lecturers were householders advanced in their scholarly studies or guest preachers. The lectures of David Breuer, a guest preacher from Sopron always raised public interest. Whenever he came to visit his grandfather, the highly respected Reb Yosef Leb Neuman, he always gave a lecture at the Association Tiferet Bachurim, telling about his several trips to the Holy Land in a Zionist spirit and describing the current situation in Palestine.
The annual Purim spiel, staged by the youth, was extremely popular as it was interlaced with local references. And of course, there was the paper Pápai Purim or Pápa Purim, the witty remarks of which remained the talk of the town for a long time. Only insiders knew that the credit for editing it was due to the teacher Károly Láng. It must be stated with regret, however, that the idea of Zionism was a taboo among young members of the association. They started to make friends with the idea only when dark clouds were already gathering
13. Association of Pápa Jewish Students
Its members were high school students, who got together on Saturday night to get a bit of Jewish culture. Religious education teacher Ig. L. Marton gave them lectures on the Bible. The members read out their essays on Jewish subjects. The association was headed by Artur Linksz, a tireless youth, who later became a doctor, a renowned eye specialist in the USA. The Association was run without properly approved statutes, on account of which it was banned by the authorities at the end of 1918. In spite of this, it continued its activities underground until 1924. Surviving members of the association remembered happily the good old days; it was a nice experience for them to participate in the meetings on Saturday night.
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The monumental plan of Dr. Tivadar/Theodor Herzl, the establishment of a Jewish state, occupied Jewry all over the world. On the one hand, it was opposed by reform rabbis from a patriotic point of view and on the other, orthodox rabbis came out against it because they saw in the movement the denial of the messianic faith.
Pápa chief rabbi R. Moshe Arye Róth was the only Hungarian orthodox rabbi who participated in the Basel Congress, together with attorney Dr. Vilmos Koritschoner. After his return, he related his experiences at the congress to his congregation. He was profoundly moved when he recounted that during the first minutes, they appeared to him as a gathering of the faithless, but when he witnessed the sacred enthusiasm demonstrated by the so-called free thinkers or aufklerists, fighting for Eretz Yisrael, and refusing the Uganda plan even as a temporary solution, he became convinced that Zionism was the Future. All Jews should accept the basic principle of Zionism, considering Jews not only as a religious entity, but a nation as well, a nation which used to have a homeland and which should re-establish its historical homeland.
Following this enthusiastic account, the Association of Chovevei Tzion was founded in Pápa, still in Herzl's days. The attorney Vilmos Koritschoner, who participated in the Congress, became their first chairman, the chief rabbi the honorary chairman, religious education teacher Ig. L. Marton the secretary, and educational board official Ignác Lang the treasurer.
Magnificent gatherings were organized for the propagation of Zionist ideas many times, with guest speakers Dr. Izsák Pfeiffer Pap, Dr. Ármin Bokor and others describing the goals of the movement. The audience was greatly moved listening to the poems of Morris Rosenfeld about the sufferings in the Diaspora. Financial contributions were collected into Kupat Leumit money boxes. The campaign of buying off the shekel was started. In the periodical of that time, Zsidó szemle, Izsák Pap recalled a poor woman going to houses with her basket selling lemons, paying 10 fillérs at a time to the shekel collector for redeeming her shekel.
With the youth, the Zionist idea fell on fertile ground: They founded the Tzeirei Tzion Association, led by the Seelenfreund brothers (Viktor and Albert), Jenő M. Kohn and Gyula Láng.
The attack against Zionism was directed by R. Silberstein of Vác, and was joined by most orthodox rabbis. The severe attacks undermined the health of the Pápa rabbi who contracted a serious heart condition and died in the prime of his life. With his death, the Zionist movement came to an end in Pápa. An involuntary ten-year break followed; although the idea survived in the soul, practical realization of it was impossible.
The local branch of the Hungarian Zionist Association was founded in Pápa only in 1932, with Jenő Kaufmann as its president, Sándor Lőwenstein secretary, Izsó Várhelyi (teacher), Zoltán Ungár, Jakab Grünwald, Jenő Kohn M., Sári Pfeiffer, Dr. Pál Breuer, Dr. Elemér Gottlieb and Dr. Sándor Buxbaum board members. Legally the association could not function for long. After barely a year and a half, the police superintendent of Pápa invited the leaders Kaufmann and Lőwenstein to his house and showed them letters denouncing the movement. Police Superintendent Vida called on the leaders to make a choice: either they announce voluntarily that they dissolve or he will send the letters to the County Prosecutor's Office. As a result, the movement went underground; mainly through young people getting together at the lumber-yard of the Grünwalds.
The Keren Kayemet Leyisrael and the Keren Hayesod was headed by Luci Gottlieb.
Government chief councellor Dr. Ádám Kende was the president of the Pro-Palestine Association.The Zionist Girls' Association was founded in 1927. It was organized by Dénes Wittmann from Győr, who came for a visit to Pápa; later on he became a well-known artist and architect, the designer of the Haifa city hall. Ivrit was taught by the teacher Várhelyi. Zionist readings were held, contributions to Keren Kayemet Leyisrael were collected. The association was headed by enthusiastic, firmly convinced leaders: Erzsi Hacker, Manci Kellner, Irén Fürst, Manci Köves and Ilus Gerstl. It was a very small association, with only about 25-30 members, because of the serious difficulties they had to face, caused by the chassidim.
The first hachshara was established in 1930 under the leadership of Moshe Filip and Moshe Jungreisz. In the following years the hachshara was regularly held on the Hatvani Deutsch estate at Ihászi, with the financial and spiritual support of Laci Bass, Zoli Goldstein, Jani Weisz, Andi Bachrach, Judit and Jenő Tausz.
The Zionist idea sprung up first in a Hungarian religious community here in Pápa, but because of the harsh attacks of their religious leaders, after a few decades it found fertile soil only in the souls of young people. The youth had no hope of becoming Hungarian through assimilation so they chose to return to the Jewish people. They set out on their way to come Home: to the Ancient Land, to the New Homeland.
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by Amir Yakov Ben-Amram Grünwald
(The original appears in the Hebrew section of this book).
It started in the 1930s.
We were not the first ones. The branch of Aviva Brissia was working already without our knowledge. We were 15-16 years old and they were 20+, in the eyes of kids our age they looked like adults. Apart from the idea of Zionism, there was no connecting link between the groups. They did not organize us and we were not their followers.
Later on it turned out that there had been good Zionists in our community even before Aviva Brissia; some of the teachers and principals in the Jewish elementary and high schools, some of the merchants and respectable householders, and also some good Jews. However, it was not they who founded Aviva Brissia, and Aviva Brissia was not their movement.
There were all kinds of Jews in our community. Orthodox and neolog, chassidic and secular, Zionists and anti-Zionists, cynics and atheists, socialists and even communists. However, like all Hungarian Jews, they were isolated and scattered individuals. The great ideologial trends the chassidism of the Bal Shem Tov and its opponents, the rabbis, the enlightenment, the assimilation and the emancipation, Zionism and Socialism swept away masses in the agitated communities of Eastern Europe. Nevertheless, in Hungary these ideas were absorbed only by individuals.
There was no great Zionism in Hungary, yet there were great Zionists. Rabbi Moshe Arye Róth of blessed memory was such; he was a famous rabbi in his generation and served the Pápa community for 20 years. He was a talmid hacham, a great rabbi and a great Jew. His personal greatness can be appreciated in consideration of the fact that at the end of the 19th century, he not only absorbed the Zionist ideal, but also became its open supporter. He was active and even participated in the first Zionist congresses. In spite of that, he did not establish a Zionist movement either, neither in Hungary, and nor in Pápa.
He had a few followers, individuals who remained faithful to him and his ideas deep in their hearts. The community renounced his path after his death. The blue collection boxes of the Keren Kayemet could be seen here and there on the walls of houses, next to boxes of Rav Meir Baal Haness, but they were usually empty and rusty. Here and there you could find some Zionists, who did not even know one another, since there was no contact between them because there was no chance to identify themselves or reveal themselves to others.
The Jews were all deeply absorbed in their worries about livelihood. The poor were fighting for their daily bread and the rich were struggling to stay rich and to increase their fortune. Jewish life centered around the synagogue and after the prayers, around the beit hamidrash, where they were reading the Gemara, to have a break from the worries of livelihood. The life of the community focused on dealing with community affairs. Taxes had to be levied and collected in order to maintain ritual judges, butchers, precentors, chazans, and teachers. There were weddings and bar mitzvas and funerals for the rich and the poor. There were boxes for charity and each box had a gabbai in charge. There were community leaders and a community president. Elections were held for all the respected positions; with scheming going on among the householders and the candidates for the posts, there was great turmoil. Every Shabbat there were sermons, followed by disputes concerning the sermons. There were local beggars from the town or from the surrounding villages, and there were also respectable international beggars, going from one country to another, bringing along news and spicy gossip from the life of other communities that lived the same way, which consequently became the conversational topic of the synagogue and the beit hamidrash.
This state of affairs characterized our community when the ken of the Shomer was born. It is difficult to describe exactly how it was created. In the beginning, we did not know anything about ideology. We did not join the Hashomer Hatzair because we knew the differences between the different factions of Zionism. We did not have the slightest idea about the very existence of different trends in Zionism. Only a few of us had certain (rather faint) notions about Zionism at all. On the other hand, there was something in the air that made our souls receptive to the idea.
It was in 1929 or 1930. Fascism in Italy had already consolidated. Since Mussolini was not antisemitic, most Jews did not consider it a bad thing. The Nazis in Germany were already very strong, but the Jews of Hungary still lived in the Garden of Eden of economic liberalism. It is true that Numerus Clausus was in effect and each year the skulls of many Jewish students were cracked at the universities by members of the antisemitic association Turul. Our fathers were reconciled to that. Antisemitism was spiritual, ideological, and not economic. Livelihood was still possible. And as a result, the son could be sent to study at a medical school in Italy or Austria. Nevertheless, we the sons suffered from spiritual antisemitism. In the elementary and high schools, we learnt Hungarian culture, which became our flesh and bone, although our schools were Jewish schools. We were taught in Hungarian. At home our parents spoke Yiddish with each other only when they did not want us to understand. We learnt Hungarian history, literature, poetry. Our heroes were Hungarian; Kinizsi, Toldi, Hunyadi were our heroes. Petőfi, Arany, Vörösmarty, Jókai, Mikszáth, Ady, Attila József were the writers and poets that we admired. Our souls completely identified with the sufferings of the Hungarian people. We used to sing the national anthem with all our hearts, and on March 15, on the Hungarian day of independence, we declaimed the Talpra Magyar with firm belief.
Despite that, we were despised by the Hungarians. In their eyes we were stinking Jews. The non-Jews did not accept us socially, did not befriend us. We felt humiliated, not needed, we did not belong. At the same time, the petty intrigues within the community did not interest us. We did not understand the language of our prayers at the synagogue. We translated the Bible into Hungarian in the two weekly religious education classes much the same as we translated the Odyssey from Greek in 6 classes a week. We did not learn Jewish history. We did not have Jewish heroes. We were distressed, yet filled with anticipation of something, we did not know what.
One day an issue of the Zsidó Szemle fell into my hands. It was the only Zionist weekly and it was my first encounter with the Zionist idea. It swept me off my feet completely. It was exactly what I was looking for: Jewish consciousness, Jewish pride, identity and belonging. My distress was over. All of a sudden I felt that life was meaningful.
At about the same time I was invited by Elazar Bass (Laci) may he rest in peace to a meeting for youth of my age. He said that somebody had come from Szombathely and wanted to talk to us. We went to the meeting wearing pressed Charleston pants and ties, as it behooved young gentlemen from good homes. To our great surprise, the guest was a handsome blond young man with blue eyes, only 2 or 3 years older than we, wearing the Scouts' uniform! A Jewish scout? It made a great impression on us. (We had no chance to be accepted by the Scouts) We had not seen such a thing before and what he said was also brand new for us. He talked about the life of Jewish Scouts in Szombathely, about their social life, meetings, talks, games, lectures, trips and summer camps! He talked about Palestine, the land of our fathers, about the chalutzim who immigrate to Israel in order to redeem the land, about the swamps, about malaria, about farmers and Jewish villages. His words were absorbed into our souls yearning for the idea of redemption, with youthful enthusiasm.
And it was only the beginning. Most of us came from orthodox families and we stayed observant for a long time. The following story is a good example to illustrate the beginnings. Once we had a meeting to talk with a shaliach from the leadership in Budapest . When it was the time to pray Minchah, we asked the shaliach to stop talking so that we could pray in minyan. He concealed his surprise but of course fulfilled our request. One of us Dénes Zommer, of blessed memory not only did not know how to pray, but was talking and laughing and wanted to make us laugh in the middle of the shmone-esreh. The rascal put us to shame in the company of the shaliach, and after the prayer we said we were sorry and asked the shaliach to forgive him for his behaviour. It was not his fault, his secular parents had not taught him to pray, but we would educate him.
There is another story about our ardent Hungarian patriotism, while being orthodox. Shortly before the ken initiation and our solemn admission into the national movement of hashomer hatzair,we received a circular from the top leadership together with the 10 commandments of the movement.
The draft of the commandments coincided exactly with the Hungarian scouts ' 10 commandments, with the exception of the third one, which said: Hashomer is loyal to his country, language and homeland, to Eretz Yisrael. We organized a series of talks about each commandment only he who belonged to the shomers knows what it was like. Eventually we came to a decision, which was drafted together with an explanation for our decision, included in a long letter and sent to the top leadership: We have discussed the 10 commandments seriously and we accept everything in them according to the letter and the spirit, with the exception of the third commandment. Since our country is Hungary, our language is Hungarian, and our homeland is Magyarország forever.
This is how it was in the beginning. It was an unforgettable experience for us when the first agricultural hachshara reached our town. hachalutzim materialized. Until then we had only heard stories about them and pictured them to ourselves with the help of our imagination. They were young people the age of our elder brothers and sisters, most of them had already passed the matriculation exam. Instead of going to university to study medicine or law (the accepted professions among Jewish youth from well-to-do families) they put on work clothes and learnt how to work. Moreover, it was the work most despised by our fathers: tilling the land. They lived in a dilapidated house at the corner of Korona and Irhás Streets. We saw them starting off to work with a shovel and a hoe on their back in a dignified manner, singing. We had an enormously high respect for them. We admired them with all our heart. Jews working in the fields! Turning the soil, ploughing, sowing and harvesting! Preparing for the life in the Land of Israel! We idolized them. We identified with them. They instilled a feeling of pride in us. Because of them, we could walk tall in front of the non-Jews. It was the proof that Jews could do all kinds of work, even work in the fields. We made friends with them and spent the evenings at their place. We learnt Israeli songs from them together with the taste of horah. When they returned from their exhausting work, they washed and put on their Scout clothes. They ate supper together, talked quietly and seriously, they lived like a family. Almost every evening ended up in the raptures of horah. Nobody knows who started to sing, but they joined in and the song went soaring. Nobody knows who started to dance horah, but the circle was getting wider and wider, sweeping everybody along, including us, the guests. It was a cathartic ecstasy.
One of them, Moshe Jungreisz of blessed memory, was an activist in the ken, he showed/taught us the real line of action of the Zionist ken of the shomer. The ken grew bigger. We made friends and also foes.
We roused Jewish youth and caused a revolution in the Jewish street. Most parents and adults did not understand us. The Jewish public of the provincial town was not ready for the idea of a Jewish national and socialist movement. At our public performances our parents did not recognize us on the stage. We introduced a new atmosphere, which was fresh and electrifying, but also alarming. At our Shabbat parties, dozens were standing outside, near the windows of the hall, listening to our songs with mixed feelings: chassidic songs, sung by teenagers wearing shorts. There was no tango, no foxtrot, and no Charleston pants. They did not know how to relate to this phenomenon.
In addition to the bustling and lively social life of youth talks until midnight, lectures, readings, Shabbat parties, games, sport competitions and trips we also brought new dynamism, unknown so far in our community, to everyday Zionist activities.
We started to remove the dust and the rust from the collection boxes of Keren Kayemet. We were not deterred by failures. If we were thrown out through the door, we tried to climb in through the window. We made our appearances at weddings with the blue boxes, and it did not do the community leaders any good that they chased us away. We turned up again and again and we dared to claim the right of representation. We organized fund-raisings of the shekel. We toured the villages in the area by bicycle. With Papa as the hub, we travelled in a large circle with a radius of 50-60 kilometers, trying to bring the message of Zionism to every Jew. We visited houses. We made acquaintances. We discovered isolated Zionists and linked each one to the chain. We resurrected the Zionist organization of adults, this way creating a legal framework for our movement. And since our activities had an unmistakably clear socialist tint, we also resurrected the opposition party groups: Hatzionim Haklaliim and Hamizrachi.
At this point two persons should be mentioned from the respectable householders, without whom it is impossible to describe the Zionist activities in our community. The first one was a language teacher called Várhelyi. For us he was a walking encyclopaedia, concerning the Jewish renaissance [meaning Zionism]. Even when he was very busy, preoccupied with his livelihood, he never let us down, never refused our request to give us a lecture, to talk about something, to teach. He refused to accept payment for teaching Modern Hebrew; he taught everybody free of charge. He died sanctifying the holy name. The second person, Alexander Lőwenstein was marked for a long life; he ended up in Israel. His soul was responsive to progressive thought; he belonged to us right from the beginning. We stole him from Tiferet Bachurim, the association of young orthodox householders, where he was also a co-ordinator, a magnet-like central figure. He could feel the good, the new, the truth in our phenomenon, and being faithful to himself, he dedicated his life fully to the cause and its propagation. He did everything from organizing and staging programmes in public, through all the activities in the ken, to paper work. He organized and founded the local branch of the Zionist association, where he worked as its secretary from the beginning to the very end.
However, even we were unable to break the ice of Jewish indifference. Indeed, we increased in number, succeeded in reaching different groups, youngsters and adults.
At the same time, the number of our enemies was also growing. Fathers who did not understand the message of Zionism, fearing that their sons and daughters would be led astray, and community leaders who were afraid of what the non-Jews would say, wrote letters and reports about us to the police. The secret police started to keep an eye on us and the bitter end was drawing near. One day the president of the local branch of the Zionist association (Jenö Kauffmann, of blessed memory, a wealthy grain dealer) and its secretary (Alexander Lőwenstein) were summoned to the police station. The officer showed them the pile of letters of complaint from parents and community leaders and gave them an ultimatum : either dissolve the branch voluntarily, or its dissolution would be ordered within a few days. The secretary asked for a delay, trying to win time in order to prevent the misfortune by the mediation of influential people, so he asked the captain to grant him a few days to assemble the extended leadership. Unfortunately, the president decided differently: he surrendered, without consulting his secretary. He went back to the police commander and told him that he was ready to dissolve the branch. This way a short, lively and stormy period of legal Zionist activities came to an end.
However, the ken of Hashomer Hatzair did not surrender and did not dissolve. In fact, on that very day, the period of illegal activities started. The club was closed down but the fields were still open. There were benches in the groves, in the Calvary cemetery there were no detectives walking up and down, and in the countryside it was possible to breathe freely. There were also many parents who permitted the friends of their children to enter their apartments. Small groups could meet and talk in apartments while larger gatherings of the ken took place in Nature's bosom, on trips. Nobody was missing. We did not give in. What had been done could not be undone. There were police persecutions and arrests, but all the activities continued. The seeds were planted, they struck roots and grew, no force could stop them. We grew up, went to hachshara, and immigrated to the land of Israel.
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Priests in Biblical times, the kohanim were also doctors. They were in charge of the prevention and cure of infectious diseases. Their knowledge was passed on to doctors of the modern era, taking their place. According to tradition, only a good person can become a good doctor. Medical science continued to flourish in Jewish circles for centuries because of this hereditary goodness. Our coreligionists were court doctors for rulers, often even for the Pope. Rabbi Moshe Maimonides, the Rambam, one of the greatest rabbinical authorities of his age and modern time, was also a doctor, the family doctor of Saladin, the sultan of Egypt.
was a health officer in Pápa long before the emancipation. In 1859, he was awarded a gold medal. In 1831, his medical book written in Latin was published in Vienna. His other work entitled Über die praktische und teorische Bezihung Jüdischen Religion und Medicin was published in Pápa in 1841. He died in 1879. It is mentioned by the historian of the Hungarian War of Independence as a curiosity that the doctor's daughter Anna Pserhoffer urged her fiance Jónás Fischer of Pápa to join the Honvéd Army and fight for the Homeland.
was a Pápa health officer. In 1842 his Hebrew book Meshivat Nafesh (Restoring the Soul, Psalm 19:8) was published. In 1855 he wrote a religious book entitled Gotteswort: Gottessegen. He was an ardent follower of the great R. Lőw. It was his suggestion to invite the rabbi serving at Nagykanizsa at that time to Pápa. During the War of Independence, he accompanied the great rabbi on his recruiting trip.
He also wrote the story of the cholera epidemic in Pápa.
was born in Pápa and returned to his hometown with a medical diploma from Vienna. He joined the freedom fighters and got to Komárom where he worked near Klapka until the surrender. Then he was conscripted into the Austrian army as a regimental surgeon. In 1853 he got to Theresienstadt where he was in charge of the Hungarian political prisoners, including former Treasury Secretary Dusche and future Lord Chief Justice baron Miklós Vay. Dr. Manovill found ways to make the prisoners' lives easier, sometimes even at the risk of his own freedom.
was born in 1839 in Pápa. His articles in Hungarian and German medical journals attracted attention. In addition, he translated the prayer book. His work entitled Ájtatos Izr. Hölgy (Pious Israelite Lady) was published in 1861.
Nineteenth century Jewish doctors had a profound knowledge of Hebrew. It is demonstrated by the fact that they produced religious books, following in the footsteps of their great master, the Rambam.
the son of Pápa chief rabbi Lipót Lőw, was born in Pápa in 1846. He became a famous doctor in the capital and the general secretary of the Balneological Institution. From 1891 he was the editor of the Balneological Yearbook. Already as a young man he published several Hebrew articles in the religious periodical called Ben Chananya, edited by his father. Many of the epitaphs in the Jewish cemetery of Szeged prove his inspired poetic talent and great knowledge.
son of Pápa health officer Dr. József Steiner, won himself an outstanding name among his contemporaries, teaching at the University of Kolozsvár/Cluj, and contributing a medical work of major importance on the surgical treatment of prostatic hypertrophy. During the German occupation he was one of the enthusiastic organizers of the Jewish Hospital in Kolozsvár/Cluj and he was in charge of its urological department without pay.
Jewish doctors served the town of Pápa and the surrounding settlements selflessly, in the interest of public health.
a long-time president of the Jewish School Board, at one time was a senior health officer.
After his death,
Dr. JÓZSEF KÖVI served as a senior district health officer.
had a yeshiva education and was much in demand as a doctor among the older generation.
was a popular doctor at the Aid Association named after Mór Wahrmann.
The younger generation of doctors lived up to their famous predecessors, for whom healing people was not considered a job to make money, but rather as an expression of Jewish humanitarianism.
born to Pápa parents, was a popular doctor with local peasants.
son of cotton wool manufacturer Gottlieb .who livedunder the kapuszin arch. As a prisoner of war in World War I, he became the manager of the evacuated Swedish Hospital of the 19th Company in Kiev and sent home thousands of war prisoners.
a young and talented doctor, froze to death at the Don-Bend, while on forced labour service.
Dr. ALADÁR BILITZ,
Dr. GYULA DEUTSCH,
Dr. SÁNDOR KOVÁTS,
Dr. FERENC LÁZÁR,
Dr. SÁNDOR GLÜCK (gynaecologist)
committed suicide in the ghetto.
Dr. KORNÉL DONÁTH
set up a maternity ward in the ghetto.
Dr. JÁNOS GOTTLIEB,
Dr. ELEMÉR GOTTLIEB,
Dr. IMRE FRANKL,
Dr. JÓZSEF ROZLI,
Dr. SÁNDOR WEISZ (gynaecologist),
Dr. EMÁNUEL REINER,
Dr. DEZSŐ APFEL,
made an artistically perfect handwritten Mizrach-tablet, which was the most exquisite decoration in the Shiur Chevra.
Dr. SÁNDOR RÓTH
Dr. VIKTOR KENDE
both served as doctors at the Miseri Hospital.
Dr. IZIDOR LŐWINGER,
an internist, died at a young age in Israel. He got to the land of his dreams at a difficult time. A great number of German refugees filled the jobs in the profession, so he had to earn his bread with the hardest physical labour before he became a doctor for the Kupat Holim in Jerusalem.
He was very goodhearted and he was very overworked during the War of Independence, curing and helping people day and night.
Dr. RÓBERT BLUM (dentist)
was accused of being a communist during the counter-revolution and was executed in the forest of Devecser.
Other Pápa dentists were the following: the strictly observant
Dr. ERNŐ BASS,
Dr. LAJOS NEULANDLER,
Dr. SIMON KORÓDY,
Dr. HELLER, Dr. YOEL PFEIFFER,
the head physician of the Poria Hospital, who died in the prime of his life in Israel, is also considered a Pápa Jew. He was the grandson of school Principal Mór Pfeiffer, and the son of chief rabbi Dr. Izsák Pfeiffer.
Dr. LÁSZLÓ DEUTSCH
of Pápa worked as a doctor at the Pest Jewish Hospital. He perished in forced labour service. He was buried in a mass grave at the Martyrs' cemetery in Kerepesi út, Budapest, which is cared for by the Jewish community of Pest.
Out of Pápa doctors the outstanding psychiatrist
Dr. DÉNES KARDOS, together with
Dr. ASHER BUXBAUM (cardiologist)
continued their blessed work in Israel.
The doctors from Pápa who became famous abroad:
Dr. SÁNDOR RÉVÉSZ
became an outstanding professor at the Stockholm Institute of Cancer Research (Karolinska Institute). His lectures abroad have made his name internationally recognized in the medical profession.
Dr. ARTUR LINKSZ
was the son of the Devecser chief rabbi and finished high school at Pápa. He was the first Jew to become the secretary of the Pápa school literary and debating society (Pápai Kollégiumi Képzőtársulat). As a student he headed the Association of Pápa Jewish Students. Even after several decades, his fellow students remembered vividly the lectures that he gave there. Initially, he wanted to become a journalist, but when he became convinced that medicine was his true profession, he left Budapest law school for the Prague medical school. To escape the Nazis, he moved to America. First he worked in medical research, then started to teach at the ophthalmological department of NYU. He published four scholarly books in his field. He was the president of the Society of Hungarian Doctors in America.
The following doctors also carry on their blessed work abroad:
Dr. VERA KRAUSZ (London),
Dr. VILMA AMBRUS (England),
Dr. GERŐ, née KLÁRA LÁZÁR (Melbourne),
Dr. JÁNOS WEISZ (Australia),
Dr. IMRE NEY (New York),
Dr. ZOLTÁN ROSINGER (Kenya).
Dr. IMRE KRAUSZ
of Pápa died in the prime of his life in America.
Only one doctor was left in Pápa to represent the one-time large and excellent medical community:
Dr. JÓZSEF STEINHOF,
who was the local health officer.
Dr. LAJOS PÁPAI (town and district health officer),
Dr. GYÖRGY PÁPAI,
Dr. SÁNDOR RICHTMANN.
Dr. ANDOR WELTNER (Canada).
JewishGen, Inc. makes no representations regarding the accuracy of
the translation. The reader may wish to refer to the original material
for verification.
JewishGen is not responsible for inaccuracies or omissions in the original work and cannot rewrite or edit the text to correct inaccuracies and/or omissions.
Our mission is to produce a translation of the original work and we cannot verify the accuracy of statements or alter facts cited.
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Updated 4 Sep 2009 by LA


text:
Posted: Feb 16, 2011
To view weekly notes click here
COOKEVILLE, Tenn. – With the 2011 softball season in full swing, the Tennessee Tech Golden Eagles will head to Denton, Texas this weekend to take part in the Sleep Inn Classic. The three-day tournament begins Friday.
Five teams will participate in the tournament including Tech, Nebraska, Northwestern State, Centenary and host North Texas. Of the participating teams, Centenary is the only school that has not taken the field this season.
Tech (0-2) squares of against a pair of opponents Friday in Centenary and Nebraska with game times scheduled for 1 p.m. and 3:30 p.m. The Golden Eagles own a combined 3-2 record against Centenary and the Huskers. Presently, Nebraska owns a 5-1 record and is on a three-game winning streak.
Day two of the Sleep Inn Classic will feature a pair of opponents that Tech has faced one time each including Northwestern State and the host North Texas with game times scheduled for 3 p.m. and 5:30 p.m. The Lady Demons have built a 3-2 record, including a 10-2 five-inning victory against conference rival Southeast Missouri. The host Mean Green are currently 2-4 on the season and are on a four-game skid.
Tech wraps up the Sleep Inn Classic Sunday as it takes on the Huskers at 10 a.m.
Tech absorbed a pair of one-run losses to Syracuse and Georgia State last weekend. At the plate, the Golden Eagles were led by senior catcher Callie Schmidt who recorded two hits, including a two-run dinger, and a walk in five at bats.
Fans who cannot attend the games can follow the live stats at the link here.

subset: commoncrawl


text:
THAT "BLUEBEARD" IN YOUR HOME (Jan, 1937)
What Makes a "Sadist"? Exploring the Psychology of the Cruelty Impulse So Common to Millions
By Michael Carmichael
ONCE upon a time—I'd better warn you that this is not a bed-time story for the timid or the young —once upon a time there was a man called Bluebeard who had a very bad habit—that of murdering his wives.
He'd marry a pretty girl, and, after a brief honeymoon, would tell his bride that he must take a trip and that he counted on her to run the house well in his absence. He handed her the keys and warned her that there was one room which she must not enter. He pointed out the key and the location of the forbidden room, kissed the lady good-by and departed with a cynical certainty that the trap was laid and baited. Curiosity would draw her to that room as a magnet attracts a needle.
The poor creature would struggle against the attraction a few days and then enter the dreadful room, spattered with the blood and decked with the corpses of her fair predecessors in the affections of this monster. Of course, she dropped the key in her fright, and of course she could not remove the tell-tale bloodstain, and when Bluebeard returned he had his pretext for the slaughter of another bride.
Strange that he felt the need of a pretext, this hardened old sinner. But such rationalization of the blood-lust is nothing new to the psychiatrist. Every Bluebeard has his rationalization.
This grim story is more than a fairy tale. It is part myth, part moral tale, since it preaches a sermon to wives on the evils of disobedience and too much curiosity about the hidden chambers in their husbands' lives. It is also a case history observed by untrained psychologists. Almost the worst thing about it is that we now believe that it is a true story, a distorted and fancified history of the terrible Giles de Retz.
This Giles de Retz, or de Rais, was Marshal of France in the time of Joan of Arc, a brave soldier and one of the great nobles of Brittany. He is not remembered for his military exploits but for his hideous reputation as one of the cruelest monsters who ever lived.
He seems at first to have wished to become an alchemist and magician. Believing that the secret knowledge he desired could be acquired only through the powers of evil, he became a Satanist. A noble in those days had the right of life and death over his vassals. There were few to dare protest against any treatment a noble meted out to the helpless peasantry.
Behind the thick walls of his castle, the peasants whispered, unspeakable rites were conducted. Children disappeared, and were never seen again. Their wretched parents knew that son or daughter had met as hideous a death as the perverted mind of Giles de Retz could devise, on an altar of unholy sacrifice.
It was only after years of cruelty and the murder of hundreds of innocent young victims that he was seized, tried as a sorcerer, and condemned to be both hanged and burned. It was the disappearance of so many young girls which created the Bluebeard legend about him.
If ever history is taught without evasion we shall be appalled at the procession of morbid monsters who walk its pages. Blood-madness—hematomania—our school-books never mention the word. We sprinkle rose-water over the ugly stench which rises from the deeds of tyrants and despots. Some of them are national heroes —they are revered as "Strong Men." A knowledge of psychology would make it plain that they are more often "Sick Men"—mentally sick. At best, they are infantile adults, at worst, they are perverted monsters, criminally insane paranoiacs who should have been locked up where they can do no harm.
The words "sadist" and "sadism" are derived from the name of a French author, the Marquis de Sade. Like de Retz, he had spent his early life in a military career.
Although he was a daring soldier, he acquired more vices than medals and became such a scandal that a civil court condemned him to death for crimes committed in his unnatural practises. He escaped his prison and the death penalty, but was later caught and committed to the Bastile for life. This removed his physical presence from society, but not his vicious influence, for he found vicarious satisfaction by turning out a series of scandalous novels, which won an evil fame for their combination of cruelty and pornography.
Sadism is loosely used to mean the mental twist which causes some individuals to find enjoyment in cruelty. This is its common meaning in speech, but its technical meaning in psychology is more narrow—in medical parlance a sadist is one who achieves sexual satisfaction through cruel acts. His opposite is the masochist, who is unsatisfied sexually unless cruelty is inflicted upon him. The curious fact is that these two—masochist and sadist —often live in one skin. Some of our most revolting crimes are committed by the abnormal individual who is alternately masochist and sadist. The repulsive Albert Fish was of this type, and pious to boot, a combination which turned the stomach of the most hard-boiled reporter.
We all have a cruel streak, and we all have in us at least a bit of that feeling which makes us feel satisfaction in being punished when we have done wrong. The punishment seems to us to wipe out the guilt we feel for a misdeed. We feel clean when we have paid up, so we actually relish the punishment.
It is probable that these strange emotions have their beginning in early childhood. A child has done something "naughty." He feels the disapproval of his mother, or father, or teacher. It is as if a cloud came between him and the sunshine. He is used to the warmth of affection, and suddenly it is withdrawn. He is spanked, but then, after the spanking, mother washes his tears away, tells him that now he is a good boy. He can have a cookie because she is sure he'll never pull the cat's tail again.
In his mind, the spanking has led to clearance of guilt, to love and reward and approval. If the misdeed he committed was some childish sex experiment which shocked his mother, his mind immediately links sex and guilt, pain and restoration to affection. There is no logic to it except the sequence of events, and the sequence of emotions— most of us never pass beyond such logic to cold abstract examination of real cause and effect.
Most of us never pass beyond the childish idea that the way to atone for a sin is to be spanked. We think we expiate by receiving pain in our own person, not by a manly effort to undo the misdeed, and to make up the pain and loss to our victim. I read some time ago of a magistrate who inflicted a realistic punishment upon a driver guilty of manslaughter. Instead of sending him to the penitentiary the Judge sentenced him to support the wife and children of the man he had killed. Such logical punishments will be more common, we hope, in the future.
BOTH sexes, all ages, all professions, and every class of society show individuals who have a tendency toward sadism, a "cruel streak." Some nag. Some bully. We compensate for defeats, for disappointments, for a feeling of inferiority. We "take out a grouch" on the nearest person who cannot retaliate.
Just because it is so crude and cheap and easy a way of conquest it is often-est chosen. It comes to children by instinct. Our ancestors, and those whose thinking is purely conventional, try to preach cruelty out of children.
We discover that human beings are the possessors of contradictory impulses. Just as electricity has its positive and its negative manifestation, so the individual has his positive and his negative impulses. We want to see, and to be seen—so we are Peeping Toms of curiosity, and we are exhibitionists, "showing off" quite shamelessly. We also wish to hurt and to be hurt.
This article will have space only for an examination of that mental quirk which makes us take pleasure in being cruel—sadism as it is technically known. Sadism does not exist of itself. It is always a substitute for another impulse. It is a mask slipped over the face of desire. Perhaps it might be more accurate to say it is a distortion of desire.
People shy away from the word "desire" as if its only meaning were "lust." Psychology took the word libido to escape the popular interpretation of the word desire. But "libido" has fared no better. To most people libido means sex desire alone. In simple English libido, desire—even lust, mean "want." I want, you want, we all want certain great satisfactions. They may all be summed up in two great common wants—food and love.
There is nothing shameful about either of these desires, but we are perpetually being shamed about them through tradition, misunderstanding, and ignorance. There must be social checks upon their satisfaction but there should be no taboos. It is the taboo and the shame which produce such distortions and mental deformities as sadism.
'"THE desire exists. Instead of recognizing the desire and finding an intelligent way of satisfying it, or, if satisfaction is for the time being impossible, finding a happy sublimation for it, we disguise it. We do not check it. It slips out of its prison in the subconscious in another suit of clothes. I shall have to illustrate with a story which shows the senseless cruelty of the ill-adjusted individual in a society which is almost blind to this problem.
A young woman is bicycling along a pleasant country road in England. The morning is fine, and she is full of the joy of life. Suddenly she is conscious that a motor car is approaching from behind, too close for comfort. The road is walled by high banks, so she swings out to the other side.
The car swings too. She casts an indignant look backward. There is a man in the car. He smiles at her but does not change direction.
"He must be drunk," she thinks, "or is the silly fool trying to flirt with me?"
She takes the center of the road. Again the car follows. She begins to be alarmed. A glance shows her that the man is still smiling.
Quickly she swerves back to the left. The motorist imitates the maneuver. She puts on speed. She pedals frantically. She takes the right, the left, the center of the road. In vain. The car is at her heels. She races, she screams, and then A scornful burst of speed from the car, and her young life is crushed out. The car roars on, as indifferently as if it had merely rolled over a snail or toad in its passage.
This hideous cat-and-mouse game had a witness. The description of car and driver brought about the capture of the murderer and solved the mystery of the killing of several women in the same way.
The killer was a lance-corporal in a well-known regiment. None of his officers or companions had noticed any abnormality of behavior in their contacts with him. Once caught, tried, and sentenced to hang, he talked, freely and unashamedly.
"Yes, I killed her. I've killed other girls too, the same way. I don't know why I do it. When I sit behind the wheel of a car, I feel a sense of power. It's wonderful.
"I drive around on the lonely country roads and when I catch sight of a girl alone there walking, or on a bicycle—well, it's more fun when she's on a bicycle!—I trail her. I play with her like a cat with a mouse. I wait till she is in a panic of fear. Fear of me! I tell you it is wonderful, that moment when I swoop down on her, and she knows nothing can save her from me. Why, at that moment there is just one will in the world, and that will is mine!"
Insane, you will say, and there are many who will think he should not have been hung. In England, the public wasted small sympathy on this sadist. The sympathy went to his helpless young victims.
This case is interesting because it shows so clearly how the element of sex enters into a real case of sadism. You will notice that the victims were always young girls, that there is a definite analogy to the sex act present in this man's murder technique. It represents the male conquest of the female—but conquest to the uttermost limit, death.
With the normal male there is recognition of the mutuality, the equal rights, of sex. There is, by the women, happy acceptance, not surrender. The conquest is mutual, the end of the act is life, not death. I have no hesitation in saying that this man was either not normal, or that he secretly thought himself not normal. He was imperfectly masculine or he doubted his masculinity and his power to attract a woman.
Society's problem in dealing with men of this type is not solved by executing them. We make more of them faster than we can detect them and kill them off. Our sensational way of reporting and publicizing their crimes provides the very suggestion which incites the same crime from other weakly inhibited and suggestible individuals.
AND sadism is by no means confined to the subnormal, ignorant and vicious. I repeat, both sexes, all ages, and every profession and walk of life contain sadists in their ranks. I have already mentioned the Bluebeard's need of a rationalization, an excuse for his cruelty. He always finds it. He may be cruel on the most lofty moral grounds.
Religion provides a prize rationalization. It is necessary only to read one of the sermons, such as "Sinners in the Hands of an Angry God," by the sainted Jonathan Edwards, to realize that he was a sadist. Torque-mada, the Father of the Spanish Inquisition, was fanatically convinced that he tortured and burned heretics from the highest of motives. Any fledgling student of psychology can recognize in Torquemada the typical sadist, finding in blood and flame the distorted satisfaction of natural desires unnaturally thwarted.
In business the sadist may find his rationalization by saying he has to keep his office staff up to the mark. The teacher whose life is denied legitimate satisfactions is apt to become a self-pitying martyr or a self-righteous sadist. "Discipline must be maintained!" is her rationalization.
We are so used to some manifestations of sadism that we take them for granted. The custom of hazing Freshmen, the often painful ordeal of initiation into a fraternity, are not recognized as outlets of the unconscious desire to inflict pain. Our conscience is shocked into realization of the dangers from these practises only when it happens that someone is seriously injured.
There is a peculiar attitude when sadism is practised by a group. The doing of a wrong thing seems less to us when we act in company with others. "Men foolishly conceive they divide a sin in society,"—says old Sir Thomas Browne. Hence the individual member of a lynching mob does not feel himself guilty of a murder. The killing was done by a group and each member acquits himself.
We find the same attitude in the larger groups called nations, particularly in time of war. Individual morality and morality within the family are as yet ages ahead of national morality.
In other words, nations may develop a group neurosis and turn sadistic from fear, just as individuals do. The cruelty springs from fear, the fear from a real or imagined threat to the security of the individual egos which compose the nation. There are national as well as individual inferiority complexes, and under stress they may erupt in group sadism, just as a staid community breaks out into a disgraceful lynching.
EVENTUALLY we will evolve an education in mental hygiene which will prevent the development of such tendencies in the individual singly and as a member of a group. It is entirely possible to do this, for there is no normal impulse which cannot be guided into constructive instead of destructive outlets.
I might make clear a method of approach to this cure by repeating a conversation with a mother whose visit to me suggested the title of this article.
"Doctor," she said, "I'm afraid I've got a little Bluebeard in my home! I can't understand what has happened to Robert. He's behaving so strangely. He used to be such a dear, but now I'm frightened. He's a little monster! He just lives to hurt. Anyone, anything. A dog, a cat, another child. He just seems to watch for an opportunity to do something cruel."
She was in a highly nervous state of mind. I passed her the morning paper lying on my desk. It happened to have the account of a brutal third degree case on the part of some members of the police force of a neighboring city.
"Read those headlines," I told her calmly.
Her face whitened. "Brutes," she said.
"Men," I answered, "sick men. But they could be cured, and so can Robert. And the first step is for you to get rid of your shock and condemnation of the boy. You would not feel as you do if Bobby were just beginning to break out with the red splotches of a case of measles. Think of him as a sick boy, not a bad boy, and we can set about curing him. Now tell me how you have been treating Bobby since he showed his first symptoms."
"Well, whatever I've tried is wrong," the mother responded, "because it hasn't done any good. When he first began to do mean little things to his younger sister, I talked to him about the way a boy should act toward girls, protective, you know, and chivalrous. When he didn't change at all and his father caught him smashing the head of her best loved doll, he spanked Bobby soundly.
"Annette was in hysterics about it, and slipped into his room to comfort him. She brought him some cookies and he pulled her hair till she screamed for help.
"We've tried everything, spanking, depriving him of something he very much wanted, explaining, and pleading, and even being extra nice to him and making him sure of our love. We've tried everything."
"Except," I pointed out, "except finding out what was going on in Bobby's mind, finding the cause. I think you'd better introduce me to Master Bobby."
"Well," the mother agreed forlornly, "if he gives you a peep into his mind, it's more than he'll give me. He's gone inside and slammed the door. He's as locked as a safe deposit vault."
We doctors of the mind have our own way of dealing with locked doors. A little patience and a lot of experience make us pretty good Jimmy Valentines. Twiddling this dial and that, and listening to the tell-tale click of the tumblers inside, and before you know it the sealed doors have swung open.
Bobby was relieved not to have to live longer with the secret trouble which had been gnawing him. He had been the innocent victim of bullying and sex experimentation by an older boy. He was also the victim of the primitive male code which forbids "telling on" another boy, and he had been threatened with dire reprisals if he ever revealed what had been done to him.
HE was wild with fear and shame and helpless rage at the boy who had him within his power. Bobby was relieved to learn that there are some matters which it is quite right to report to adults because they are beyond the power of childish inexperience to settle.
He was thoroughly ashamed of the cruelties he had practised and had not the faintest idea why he had done them. Of course, he had acted on the animal-savage level of logic. He had been hurt, he would hurt. He had been the victim of a stronger force, he would find his vengeance by being a stronger force, and take out his emotional debt on the cat or his little sister.
In a way, even if a wrong way, his conduct was a witness to an indestructible self-respect. He asserted his undefeated ego. It was the only way he knew to save it.
Childish cruelty often comes from a lack of imagination. Sympathy and tolerance and fair-play come from the power to see one's self in the other fellow's place. Sometimes cruelty comes from ignorance. A very young child doesn't know that a cat's tail is anything more than a convenient handle. He has no intent to hurt kitty, and kitty herself will teach him that a hurt brings a hurt.
In dealing with behavior problems of children it is always important to look behind the act and seek the motive. It is especially important with regard to cruelty. We face reality only when we admit that we are all born potential sadists. We have an unconscious desire to inflict cruelty simply to assert our power and strength and the importance of our individual egos. The give-and-take of child life provides a natural check upon this. Adults should interfere only when the bully has no bigger bully to teach him his lesson, and the contest needs an umpire, judge, or final referee.
When cruelty tends to become a habit the wise parent or teacher will look for the cause behind behavior, and try to deal wisely with the cause instead of the symptom. To punish a child for a mental sickness is as criminally stupid as it would be to cane a boy for getting the mumps. We thereby fix the curse of sadism upon the child instead of lifting it from him.
It might be the most intelligent course, when we adults are seeking the reason for a child's cruelty, to look first at ourselves. Is he imitating our own behavior? Are we masking a cruel child behind the dignified visage of an educator, or the tender smile of a parent? Are you just a little bit of a Bluebeard yourself?
You are curable! But don't expect to cure the little Bluebeard in your home until you have done something to reform the old one!


text:
Have an Unreal Engine 3 appetizer on the house
Phosphor Games Studio and Zynga have put out a "free" version of Horn, the fairly ambitious action-adventure game for mobile devices. That can be downloaded from the App Store right now, offering the Prologue from the main campaign and nigh endless combat in Quest mode.
From what I've played of this, it is indeed a step up what you would expect from most lite games, but it's understandably not going to be as fleshed out as the full, premium game. While Horn doesn't really seem like something I'd want to continue playing for too much longer, there's enough of a hook here, and it did remind me that I should go check out the studio's prior release, The Dark Meadow. I'll take it.
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text:
Afghanistan stun Pakistan, clinch U-19 Asia Cup trophy
Afghanistan stun Pakistan, clinch U-19 Asia Cup trophy
KABUL (Pajhwok): Afghanistan Sunday handed a historic 185-run defeat to Pakistan in the final to clinch their maiden Under-19 Asia Cup trophy in Kuala Lumpur.
Batting first, the Afghans set the Pakistanis 249 runs target in the 50-over game, with Ikram Faizi remaining unbeaten on 107 runs.
Chasing the target, Pakistan were bundled out for a paltry 63 runs in 22.1 overs, thanks to the man of the Match Mujeeb Zadran's five wickets for 13 runs in 7.1 overs.
The young Afghans, who thrashed Nepal in the semifinal on Friday, got off to a flier against Pakistan as openers Rahman Gul and Ibrahim Zadran stitched a 61-run opening partnership.
After Rahman got out, Ikram Faizi showcased some brilliant shot-making to reach his century. For Pakistan, Muhammad Musa finished his 10 overs with figures of 3/46.
Needing 249 runs to win, Pakistan lost both openers in the 3rd over. And Mujeeb's terrific bowling spell never allowed Pakistan to launch a fightback.
Related Article
Download "Pajhwok" mobile App, on your smartphone to read and access latest news, features, interviews, videos and photos about Afghanistan.


text:
A new group of players trying their luck at completing this adventure module
And the good news is that at this time there is now 8 players signed up for the campaign. This will allow for all the characters to be involved from the beginning. One player will have to leave earlier than the rest to go to work, but that will be able to be "written" into the game.
Stay tunned for the campaign log to follow......
This campaign will be started on October 21. At this time there are 5 players signed on. If nobody else signs on, I will be running one of the clerics as an NPC. Both of the clerics and 1 fighter are the characters that are still available. I am preparing everything to allow for all 8 characters but will be able to easily adjust for as low as only having 5 plus the NPC cleric. This game will be looking at having one session per month, so that means there will be one log entry per month. If for some
At this time there are 5 people signed up to play in the new (second) running of the "Lost Caverns of Tsojcanth" campaign. Hopefully between now and Aug. 25th, we will get the other 3 seats filled and be able to start this on that day. Anyone interested can send me a PM or post on the campaign thread in the Find or Advertise a Game section of the Forums. Again, this will take a very long time to complete, so be prepared for a game that won't be done in just a handfull of gaming sessions.
(as taken from the Lost Caverns of Tsojcanth game module by Gary Gygax. I have added the chest with items donated by the March of Bissel as well as the wagon and two horses and the barrels with two weeks feed for the horses.)
Your party has been gathered by agents of the Margrave of the March of Bissel. He tells you that there are "political considerations," which he does not explain, that prevent him from searching for Iggwilv's trove himself. However, it is vital
Updated 03-08-2012 at 12:07 PM by cplmac


text:
Financial Aid Administrators Urge Lawmakers to Come Together on Student Loan Interest Rate Proposal
WASHINGTON, DC, MAY 23, 2013— The following statement was issued by NASFAA President Justin Draeger:
"NASFAA applauds the U.S. House of Representatives for passing HR 1911 and urges Congress and the Administration to continue to work together to find a permanent, fiscally sustainable solution on federal student loan interest rates. While the House bill is not perfect, it prevents interest rates from doubling on subsidized Stafford loans on July 1; lowers interest rates in the near-term for undergraduate, graduate, and parent borrowers; ties student loan interest rates to a variable market-rate; contains vital caps on future interest rate increases; and retains important consolidation options for students to lock-in favorable rates in the future. "Most importantly, this bill provides a long-term solution to what has become an unstable and unpredictable problem. NASFAA opposes yet another short-term extension that would do little to help most federal student loan borrowers who have been paying above market rates for several years. Nearly 80 percent of undergraduate borrowers use some combination of low-cost subsidized loans and higher priced unsubsidized loans, mitigating much of the benefit of any continuation of current practice. An extension would also do nothing to help graduate students and parents who are borrowing at nearly 8 percent after a 4 percent off-the-top origination fee. "If we truly care about making student loans predictable and affordable for borrowers—and sustainable for taxpayers—we cannot keep coming up with stop-gap interest rate fixes every year. Now is the time to implement a long-term student loan interest rate solution that works for all student loan borrowers. We urge Congress and the Obama Administration to move forward and work together to solve this issue now for students and parents."
About NASFAA
The National Association of Student Financial Aid Administrators (NASFAA) is a nonprofit membership organization that represents nearly 20,000 financial aid professionals at more than 3,000 colleges, universities, and career schools across the country. Each year, our members help nearly 15 million students receive funding for postsecondary education. In all, NASFAA member institutions served 97% of all federal student aid recipients in the U.S. Based in Washington, D.C., NASFAA is the only national association with a primary focus on student aid legislation, regulatory analysis, and training for financial aid administrators. For more information, visit www.nasfaa.org.


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At the Movies with Abraham LincolnPublished on Wednesday, November 07, 2012
(/media/rm291022848/tt0443272)Last week, Elaina (Education Assistant/Miss Gordon at the Farmstead) and I waited in a long line for a chance to see a free sneak preview of Lincoln (http://www.imdb.com/title/tt0443272/). After all, we are history nerds and we're cheap. As we finally made our way into the theater, we ran into museum friends from The Sixth Floor Museum at Dealey Plaza, the Dallas Historical Society and the Old Red Museum of Dallas County History and Culture. I shouldn't have been so surprised to see them—after all, history museum employees are naturally attracted to such occasions. So, what did we think of said movie, set to open on November 16? Loosely based on Doris Kearns Goodwin's Team of Rivals (which I haven't read, Elaina has) ..


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Penelope Cruz officially has a family of four.
The 39-year-old Oscar-winning actress gave birth to a baby girl on Monday, July 22, Hola reports.
This is her second child with hubby Javier Bardem.
U.S. & World
Cruz confirmed news of her pregnancy in February, telling Spanish TV station TVE she is "tremendously happy and excited" that she and Bardem were expecting their second child.
PHOTOS: Pregnant Penelope Cruz flaunts baby bump in sexy red dress
The couple's bundle of joy joins their two-year-old son, Leonardo.
The Hollywood star opened up to Harper's Bazaar last year about how motherhood has changed her for the better.
"I am living for every day and trying to have less fear, less worry," she confessed to the fashion mag. "But I have always worried about everything; it's in my nature. It's the thing that makes me suffer the most."
She also added that she's happier in her thirties than she was in her twenties, and credited her son for her newfound bliss.
And now that she's given birth to her second bundle of joy, the Bardem family is going to need to slow down on their globetrotting.
E! News exclusively confirmed earlier this year that Penelope and her hubby vacation on Johnny Depp's private Caribbean island off the coast of the Bahamas--a fitting getaway, considering she costarred with Depp in "Pirates of the Caribbean: On Stranger Tides."
The Spanish couple have managed to keep a fairly nomadic lifestyle over the past year. Last spring, they moved the family into temporary digs in London right next door to--wouldn't ya know it?--Prince William and Kate Middleton at Kensington Palace while Bardem, 43, was busy shooting "Skyfall."
PHOTOS: See more celebs who are expecting
The good news comes merely months after the "Vicky Cristina Barcelona" star visited her younger sister, Monica, in a Madrid hospital after the latter gave birth to a baby girl.
A very pregnant Penelope arrived with brother Eduardo to welcome their newest family member and be by their sister's side.
Monica turned to an anonymous sperm donor to get pregnant after fearing it would be "too late for motherhood" by the time she found her perfect partner.
Considering the timing, we imagine it won't be long before the two siblings will be scheduling kiddie play dates together.
PHOTOS: Aww! These have to be some of the most adorable celeb baby photos ever


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Jonathan Weiner
American nonfiction writer
Jonathan Weiner (born 26th November 1953 in New York) is a Pulitzer Prize-winning author of non-fiction books on his biology observations, in particular evolution in the Galápagos Islands, genetics, and the environment.
|This article on an author is a stub. You can help Wikiquote by expanding it.
The Beak of the Finch: A Story of Evolution in Our Time (1994)Edit
- Evolution discloses a meaning in death, although the meaning is like some of the berries that Darwin tasted in the Galapagos, "acid & Austere." There is a special providence in the fall of a sparrow. Even Drought bears fruit. Even death is a seed.
- Chapter 5, A Special Providence
- For all species, including our own, the true figure of life is a perching bird, a passerine, alert and nervous in every part, ready to dart off in an instant. Life is always poised for flight. From a distance it looks still, silhouetted against the bright sky or the dark ground; but up close it is flitting this way and that, as if displaying to the world at every moment its perpetual readiness to take off in any of a thousand directions.
- Chapter 7, Twenty-Five Thousand Darwins
- We are doing what the dinosaurs did before us, only faster. We bring strangers together to make strange bedfellows, and we remake the beds they lie in, all at once.
- Chapter 17, The Stranger's Power


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The Facebook IPO last Friday was a major milestone event for the social media industry and helped legitimize the market financial bonafides. Its $104 billion valuation speaks volumes about the market potential, and this rising tide has the ancillary benefit of lifting all other boats in the social media space.
Instagram has been the biggest story as of late, with its lofty $1 billion acquisition by Facebook. For a 3-year old company with no profits, it's an eye-popping number – but one that makes sense when you understand that one of its core value propositions is passionate usage via mobile devices.
Mobile is quickly becoming the next frontier in social, and with the average person spending more time on their favorite social networks on their mobile devices than on their PCs.
While Instagram didn't invent social photo sharing, it did reinvent the experience and help it resonate on a more emotional level among users by capturing a certain style – even nostalgia – with its various photo treatments. It is only natural given Instagram's success that the tech community would look for a similar evolution in social video-sharing.
Most of us are probably familiar with social video sharing, even if we don't recognize all of the services rapidly entering this space. The main ones popping up in my Facebook Newsfeed of late are Socialcam, Viddy, and Chill.
The simple apps can be downloaded to your smartphone, and you can go from recording a video, to editing it with cool music and a retro look, to posting it to your social media feeds instantaneously. It's no surprise that many of these catchy videos are quickly going viral.
Based on how ubiquitous these services have become almost overnight, we can expect the VC money will be flowing in and some leading Internet companies might begin thinking acquisition.
As we saw with Instagram, establishing a leadership position is critical and it is no different in the fast-emerging video-sharing market. If your offering is somewhat similar to the others (think Hipstamtic to Instagram), then which metrics are most important?
While active users are the ultimate test, in the gold rush days of a new market it's critical to acquire those potential users, making app downloads and registered users especially important. Although there are plenty of organic ways to increase your user base, there is no substitute for press and celebrity adoption to drive huge spikes in interest.
If you've ever wondered why public figures get paid thousands of dollars for product related tweets, or PR professionals fall all over themselves to get a write up in the right publication, the Socialcam and Viddy search data should answer your question.
Prior to April 2012, there was almost no discernible interest in Socialcam or Viddy being expressed in terms of searches. But then Facebook announced its Instragram acquisition on April 9 and suddenly the universe goes crazy, with every reporter and pundit speculating about the next billion-dollar startup.
It took about 5 minutes before stories on Gizmodo, The New York Times, and CNET popped up around Socialcam. You can see the impact that such media attention had on branded search volume for "Socialcam":
Although Socialcam seemed to get the most of the post-Instagram press, it was Viddy that benefited from direct celebrity investment and even indirect endorsement.
The largest spike in Viddy's search activity coincided with announcements by major celebrities that they were investing in Viddy, including Shakira and Jay-Z, as well as an indirect endorsement by Mark Zuckerberg signing up for the service and posting a video of his dog, Beast.
Search ends up offering a strong reflection of the media and cultural buzz that comes with the territory of being cast as 'the next big thing.' And while search can help direct new users to these services, whether they fulfill that promise has much more to do with the quality of the experience and meeting the needs of the customer. So, will SocialCam or Viddy be the one eventually anointed the Instagram of video? Only time – and search – will tell.
Related reading
Video SEO: New tool by Trint helps make spoken words in videos crawlable
June 13 saw the release of a new tool by London-based company Trint which can assist the crawlability and visibility of video content in search engines by automatically attaching transcripts using AI.
Top advanced YouTube SEO tips to boost your video performance
YouTube is not just a social media platform. It's a powerful search engine for video content. Here's how to make the most of its SEO potential.
Eight tips to getting your videos ranked on YouTube in 2019
With 400 hours of video content uploaded every minute, how do you ensure yours stands out and attracts viewers? This article will help you crack the code.
YouTube + child safety: Is the service doing enough?
YouTube has had quite the month in the way of child safety concerns. We look at an overview of what's happened and how the platform has responded.


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The UK Autumn Budget will be published on 22 November. CBRE expects announcements relating to the taxation of property which could have an impact on the asset class. We cannot know precisely what these might be, as there has been limited public consultation.
This ViewPoint will therefore offer a mix of context and conjecture. We begin by describing the UK property tax regime, and the direction of the recent change; we follow with an explanation of the economic incidence of taxation change, and how the onshore/offshore mix of UK property industry has changed in the last 15 years. We conclude with our predictions of the most likely changes to property taxation on November, and the potential impacts such changes could have on investors.


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Division of Operations
The Division of Operations develops, maintains, and supports the human resources, physical plant, and information technology services that are essential for Binghamton University to achieve its goal of becoming the premier public university of the 21st century.
The Vice President for Operations reports directly to the President and is a key member of the senior leadership team. The Vice President manages and provides leadership for critical operations that support the mission and strategic priorities of the University. This includes developing and implementing the campus master plan; effectively supervising construction and critical maintenance projects; assuring that campus physical facilities are well maintained, attractive, and support the University's academic aspirations; promoting a safe, secure campus environment through the office of emergency services which includes University police, emergency response and recovery, environmental health and safety; providing the campus with effective, innovative information technology services; and assuring that the University's human resources, labor-management, and training operations enhance faculty and staff satisfaction and effectiveness.
Related Links
- Construction News
- Tuition & Fees
- Chancellor's Awards Nominations Sought
- Binghamton University Facilities Master Plan (FMP)


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Posts Tagged 'The Telewire'
Soundtrack2 Ep. 81: Blinder
M83, Atlas Sound, Patterns, The Telewire, Astral & more
New M83 and Atlas Sound tunes got me thinking of all the great electronic goodness out lately.
Then it gets kinda crazy. Rock and roll sticklers: you'll probably want to skip directly to 33:02.
1. Mister Little Jeans – The Suburbs
Space pop cover of Arcade Fire's signature tune.
2. Class Actress – The Weekend
Nice one from "Brooklyn's own Madonna." Is this a synth-swashed riposte to Rebecca Black's "Friday?" BTW the RB hyperink was left out intentionally.
3. People Press Play – Kaleidoscope World
The 80s meet the 60s, somewhere near Alpha Centauri via Denmark.
4. Clockart – Greener
Really "Felt" this hypnotic, gorgeous dream pop tune.
5. Atlas Sound – Te Amo
Mr. Cox goes all Animal Collective on this new tune. Some of his finest singing I've heard: "You're always down…"
6. Young Man – Nothing
Nice acoustic finger picking over swelling synths and electric guitar colour. Check out Ideas of Distance, out Sept. 27.
7. Patterns – (New Noise)
A chronicle of the human condition in nearly five minutes. Just love the beats on this tune.
8. M83 – Raconte-moi Un Histoire
Advance track off Hurry Up, We're Dreaming (out in October) brings to life the vivid imagination of children, much the way Car Chase Terror scared the hell out of you. If the album is half as good as this, we're in for a treat.
9. Space ECO – Shine On Down (Alan Moulder mix)
Great remix from 3D. Huge, glorious track.
10. The Telewire – Launch The Ice
Great shoegaze call to arms that is probably the quickest seven minutes I've ever heard.
11. Polyester Embassy – Air
Progressive Indonesian shoegaze from the Fake/Faker album.
12. Radar Men From The Moon– Intergalactic Dada & Space Trombones
Chris is still recovering from Friday's Kyuss show. I didn't go, but it inspired me to drop this face-melting stoner epic. This Dutch band is so into stoner rock, they tag their bandcamp page with it twice!
13. Teenage Mary – Stole My Soul
Psych shoegaze from Carlisle.
14. Astral – Blinder
Fantastic shoegaze tune from the ten-year veterans.


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Shinto (Religion)
Shintoshĭn´tō [key], ancient native religion of Japan still practiced in a form modified by the influence of Buddhism and Confucianism. In its present form Shinto is characterized less by religious doctrine or belief than by the observance of popular festivals and traditional ceremonies and customs, many involving pilgrimages to shrines. Shinto, a term created to distinguish the indigenous religion from Buddhism, is the equivalent of the Japanese kami-no-michi,
the way of the godsor
the way of those above.The word kami, meaning
superior,is the name used to designate a great host of supernatural beings or deities.
Sections in this article:
- Introduction
- Modern Shinto
- History and Development
- Bibliography
The Columbia Electronic Encyclopedia, 6th ed. Copyright © 2012, Columbia University Press. All rights reserved.
See more Encyclopedia articles on: Buddhism


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Online Library Tour: First Floor
Click the blue buttons to navigate through this floor; use the side navigation to change floors.
The entrance to the Law Library is on the First Floor, where you will see the main stairwell and the Hugh & Hazel Darling donor column (pictured above). Immediately on the right is the Circulation Desk and to the left is the Main Reading Room. On the First Floor, you will also find:


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- Price
- £36.00
- Availability:
- 2
- Artist:
- Morpheus Glass
- Dimensions:
- 36.00 x 3.00 x 10.00
- Medium:
34cm x 3cm x 10cm
Morpheus Glass is created by fused glass artist Stephanie Bowen and Graphic Designer Ian O'Brien.
Individuality is the focus of fused glass designer and maker Stephanie Bowen. Using a range of advanced glass fusing techniques, Stephanie makes beautiful, unique and original contemporary fused glass products. Stephanie's passion for designing and making fused glass is inspired by the exploration of the materials she uses and the effects and textures possible. Combining colours and patterns fascinates her.
Stephanie's interest in glass started over 15 years ago. After just one year of experimenting with several different techniques, Stephanie chose glass as her specialist subject for her degree at University. Since then, Stephanie has continued to learn new skills and develop her unique fused glass technique and is now one of the leading fused glass artists in the UK.
A variety of products is used to create the designs, ranging from glass powders, various sizes of glass grains, metal oxides, metal foils, wire and coloured glass. Layers of glass powders, sheets of glass, foils and glass grains all combine to create beautiful effects within Morpheus fused glass. Designs are laid out onto sheets of glass and the materials are built up in layers to produce the overall look that the fused glass will have. The fusing process involves applying heat to the finished creation in order to combine all the components together to create the fused glass.
Morpheus Glass has recently been specially commissioned by Wigan Council to produce a bespoke piece to be presented to the Duke of Gloucester on his visit to Wigan to officially open the Wigan Life Centre. This prestigious commission features key features of Wigan including Wigan pier, as well as the Diamond Jubilee emblem.