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{"datasets_id": 640, "wiki_id": "Q4831921", "sp": 10, "sc": 852, "ep": 10, "ec": 1406} | 640 | Q4831921 | 10 | 852 | 10 | 1,406 | Ayyavazhi rituals | Muthirikkinaru and Muthiri patham | and ate the food in a community feast. In the course of events, the well and its water seem to have acquired religious significance to the people of Ayyavazhi. The acts of bathing, drinking a few drops of it, and cooking the food with this water came to be repeated with a ritual fervour. People consider the well a sacred one, and the water as having miraculous powers to heal sicknesses, thousands of people having benefited. A couplet from the Sattu Nittu Olai of Arul Nool reads: "everyone is drinking the milk of the well around which miracles are |
{"datasets_id": 640, "wiki_id": "Q4831921", "sp": 10, "sc": 1406, "ep": 10, "ec": 1964} | 640 | Q4831921 | 10 | 1,406 | 10 | 1,964 | Ayyavazhi rituals | Muthirikkinaru and Muthiri patham | growing". People considered it a religious obligation to bathe and drink at least a few drops of water from this well.
Currently, one of the important ritual actions performed by the devotees of Ayyavazhi is to take this ritual bath, drawing water from a well dug near every pathi. This has become a necessary ritual before one worships at the pathis. Devotees throng the well to get a few buckets of water onto them and drink a few drops ceremoniously a total of five times before proceeding to the pathi. This practice of bathing at the well is |
{"datasets_id": 640, "wiki_id": "Q4831921", "sp": 10, "sc": 1964, "ep": 14, "ec": 542} | 640 | Q4831921 | 10 | 1,964 | 14 | 542 | Ayyavazhi rituals | Muthirikkinaru and Muthiri patham & Thirunamam | being addressed as patamitutal or muttiripatam. Thirunamam Thiru (word representing sacredness) + Namam (name) represents (The Sacred name). The people of Ayyavazhi wear a vertical white mark on the forehead in the shape of a flame, starting from the central point between the eyebrows, going straight up near the top edge of the forehead.
The flame shape represents Aanma Jyothi or Atman meaning Atman is considered sacred and is the name of God. Zealous devotees smear it on the exterior of the upper arms and over the chest. This white mark was unlike the one worn by a Hindu of Vaishnavism |
{"datasets_id": 640, "wiki_id": "Q4831921", "sp": 14, "sc": 542, "ep": 14, "ec": 1108} | 640 | Q4831921 | 14 | 542 | 14 | 1,108 | Ayyavazhi rituals | Thirunamam | tradition who wore it on the forehead in the shape of a 'U', or of Saivism tradition where it is worn horizontally in three parallel lines. The white powder used for this mark was made from coarse white soil.
Ayya Vaikundar seems to have personally touched the forehead of followers and worn it for them. On account of this action, it came to be called thottunamam – meaning 'a mark with a personal touch'. A verse in Ukappatippu of Arulnool says: "Our Ayya is coming to us by wearing a thottunamam". This dimension of personal touch stood out to the public |
{"datasets_id": 640, "wiki_id": "Q4831921", "sp": 14, "sc": 1108, "ep": 18, "ec": 229} | 640 | Q4831921 | 14 | 1,108 | 18 | 229 | Ayyavazhi rituals | Thirunamam & Wearing of headgear during worship | eye and was much appreciated by the people of Ayyavazhi.
At present, those who 'serve' in every Pathi or Nizhal Thangals, wear this white mark for the people and offer a portion of it in their hands. People carry it home as a holy object, and some of them even swallow a little of it believing it to be medicinal. Wearing of headgear during worship One of the significant ritual actions that distinguished the Ayyavazhi male worshipper from others was 'wearing a headgear' during worship. Ayya Vaikundar seems to have enjoined upon his male followers to tie a headgear when they |
{"datasets_id": 640, "wiki_id": "Q4831921", "sp": 18, "sc": 229, "ep": 18, "ec": 808} | 640 | Q4831921 | 18 | 229 | 18 | 808 | Ayyavazhi rituals | Wearing of headgear during worship | came to worship God. Accordingly, the male followers seem to have tied a headgear during worship. This is to reveal that every person is a king and every one in to rule the Earth. This philosophy is told symbolically by the practice of wearing the headgear since the wearing of headgear is considered as a matter of pride. It was said that this is one of the practices which ties Ayyavazhi close to the Advaita tradition. In addition to the uniqueness of this practice, writings of the historians point to the emergence of this practice as unique to Ayyavazhi.
It became |
{"datasets_id": 640, "wiki_id": "Q4831921", "sp": 18, "sc": 808, "ep": 22, "ec": 325} | 640 | Q4831921 | 18 | 808 | 22 | 325 | Ayyavazhi rituals | Wearing of headgear during worship & Healing diseases | a ritual action to be performed before the people entered the Pathi to worship. The male devotees usually removed their upper garment and tied the headgear and entered the Pathi for worship. To this day this practice is followed. Healing diseases Akilam says that Ayya Vaikundar also cured illness in some people with the power he had as the avatar of Narayana. The LMS Report for the year 1843 mentions that Vaikuntacami, "asserts that one of the principle Hindoo deities has taken up his abode within him," and that because of this, "he is enabled to perform the cure of |
{"datasets_id": 640, "wiki_id": "Q4831921", "sp": 22, "sc": 325, "ep": 22, "ec": 914} | 640 | Q4831921 | 22 | 325 | 22 | 914 | Ayyavazhi rituals | Healing diseases | all diseases, and to confer innumerable blessings on his followers." People believing him to be an avatar who could perform cures, seem to have flocked to him and to have been cured by him. In reality, Ayya Vaikundar seems to have initiated a practice of treating the diseases with water and earth. His devotees realised that Ayya was doing these things as a realisation of the dharma that he came to proclaim.
Even today there are a few faithful devotees in Ayyavazhi in their absolute faith in Vaikundar, who do not take any medicine and instead take soil (Thirunamam) and water |
{"datasets_id": 640, "wiki_id": "Q4831921", "sp": 22, "sc": 914, "ep": 26, "ec": 500} | 640 | Q4831921 | 22 | 914 | 26 | 500 | Ayyavazhi rituals | Healing diseases & Panividai | (Patham) from Pathis and Nizhal Thangals, wearing the Thirunamam on their forehead and drinking the Patham ceremoniously. Panividai Panividai means service. It originally seems to have denoted the service rendered by the disciples to Ayya Vaikundar while he performed the tavam and other activities. It included the activities of serving him with a meal, instructing the people on his behalf, and carrying him to different places wherever he wished to go.
After the earthly life of Ayya Vaikundar, panividai had come to mean the service rendered at the sanctuary of Pathis and Nizhal Tangals where Ayya Vaikundar is believed |
{"datasets_id": 640, "wiki_id": "Q4831921", "sp": 26, "sc": 500, "ep": 30, "ec": 125} | 640 | Q4831921 | 26 | 500 | 30 | 125 | Ayyavazhi rituals | Panividai & Patippu, Pattu, Pothippu (The prayers) | to reside. This service includes cleaning the floor of the sanctuary with water, cleansing and lighting the lamp, offering Churul (betel leaf, arecanut, and bananas), conducting or leading the prayers of incantation like Ucchippatippu or Ukappatippu, wearing Thirunamam and serving food to the devotees. Those who do this service are called panividaiyalar (one who performs panividai). This service may be considered as the counterpart of the puja offered in the temples of Hinduism. Patippu, Pattu, Pothippu (The prayers) In the religious gatherings of Ayyavazhi, even as certain forms of worship were in their rudimentary form, one could find the |
{"datasets_id": 640, "wiki_id": "Q4831921", "sp": 30, "sc": 125, "ep": 30, "ec": 746} | 640 | Q4831921 | 30 | 125 | 30 | 746 | Ayyavazhi rituals | Patippu, Pattu, Pothippu (The prayers) | practice of singing songs together which, later on, seems to have been recognised as 'prayer formulas', and recited ritually.
Among these prayer formulas, Ukappattu, known also as Ukappatippu, which have been formulated during the Thuvayal Thavasu, seems to have occupied a prominent place during the worship. It was recited by a leader and was repeated after him by the people in unison. This prayer formula, for its main part, dwells on the themes of Ayya Vaikundar's divine attributes, his mission to destroy the kali, to establish the Dharma Yukam, and to rule the earth as the undisputed king. Currently, a |
{"datasets_id": 640, "wiki_id": "Q4831921", "sp": 30, "sc": 746, "ep": 30, "ec": 1377} | 640 | Q4831921 | 30 | 746 | 30 | 1,377 | Ayyavazhi rituals | Patippu, Pattu, Pothippu (The prayers) | short form of this prayer is recited every morning and evening at the worship centres of Ayyavazhi or at homes, and the full version of it during special occasions
Other prayer formulas of Uccippatippu – a form of incantationary prayer that speaks about the special attributes of God, recited currently during the noon-worship, Vazhappatippu – are a form of adulatory repetitive prayer that has statements of wishes for the prosperity of the people of Santror Makkal and seem to have developed during the course of the early development of Ayyavazhi. Pothippu, another short formulaic prayer, the content of which invokes |
{"datasets_id": 640, "wiki_id": "Q4831921", "sp": 30, "sc": 1377, "ep": 34, "ec": 268} | 640 | Q4831921 | 30 | 1,377 | 34 | 268 | Ayyavazhi rituals | Patippu, Pattu, Pothippu (The prayers) & Offering of Churul | God for forgiveness, protection, means of livelihood, attitudes of tolerance and amiability towards one another, and, intelligence, seems to have evolved over the years. It is now recited at the start of every collective worship session. The followers of Ayyavazhi are enjoined to recite this prayer at the break of each day. Offering of Churul Ayyavazhi does not have the idea of 'giving offerings' but only 'giving Churul’ This is also one of the significant practices of Ayyavazhi. The gift offered to Ayya Vaikundar was called ‘Churul’, a word that denoted the gift exchanged between consanguinous relatives |
{"datasets_id": 640, "wiki_id": "Q4831921", "sp": 34, "sc": 268, "ep": 34, "ec": 806} | 640 | Q4831921 | 34 | 268 | 34 | 806 | Ayyavazhi rituals | Offering of Churul | during marriage functions by way of introducing the kith and kin to the affines. Whoever brought a gift to Ayya Vaikundar gave it to him as if giving to his / her Ayya (father), a curul. It is said in Akilattirattu that towards the end of his mission, Ayya Vaikundar was invited to the houses of his followers and was treated with this Churul.
At present this act of giving Churul has been ritualised and it is also known as nemital. People bring bananas, coconuts and flowers, in a box made of palm leaves, and hand it over to |
{"datasets_id": 640, "wiki_id": "Q4831921", "sp": 34, "sc": 806, "ep": 38, "ec": 298} | 640 | Q4831921 | 34 | 806 | 38 | 298 | Ayyavazhi rituals | Offering of Churul & Worship in front of a mirror | the one performing Panivitai. The panivitaiyalar receives it and offers it to Ayya and then, after retaining a major portion of it for sharing with others, returns the box with a small portion as Inimam – a gift from Ayya to his children. Worship in front of a mirror This is yet another unique practice that distinguishes Ayyavazhi from other Hindu religious traditions. The Nizhal Thangals and Pathis have, in their sanctuary, a mirror to reflect the images of those who come to worship. People pay obeisance to their God standing in front of this mirror, facing |
{"datasets_id": 640, "wiki_id": "Q4831921", "sp": 38, "sc": 298, "ep": 38, "ec": 893} | 640 | Q4831921 | 38 | 298 | 38 | 893 | Ayyavazhi rituals | Worship in front of a mirror | the Elunetru amidst two oil lamps. Even in the houses of the people of Ayyavazhi, the place earmarked for their daily worship has at least a mirror and a lamp. This is to show the worshippers who go in front of the mirror that, 'God is inside him or herself'.
Regarding the time of origin of this practice, as soon as Ayya attained Vaikundam – a religious euphemism to indicate pass over – people, as per his earlier instruction, installed the mirror over his tomb and began worshipping.
The Ayyavazhi worship focuses on and revolves around the constant, formless, supreme self |
{"datasets_id": 640, "wiki_id": "Q4831921", "sp": 38, "sc": 893, "ep": 42, "ec": 28} | 640 | Q4831921 | 38 | 893 | 42 | 28 | Ayyavazhi rituals | Worship in front of a mirror & Congregational worship | which exists inside and as all elements. But this formless self is visible or accessible in one or more different forms or ways with respect to the subjects (viewers); this was symbolised by using the mirror in the Palliyarai, that the image seen in a mirror is nothing but which varies according to the visible object. On the other hand, this mirror installation symbolises the advaidic term that 'God is you' , (i.e.) The mirror is kept facing the worshipper in Palliyarai, and one who sees the sanctum sanctorum only sees himself there. Congregational worship Congregational worship was a |
{"datasets_id": 640, "wiki_id": "Q4831921", "sp": 42, "sc": 28, "ep": 42, "ec": 687} | 640 | Q4831921 | 42 | 28 | 42 | 687 | Ayyavazhi rituals | Congregational worship | distinctive feature of Ayyavazhi worship. Praying together or 'mass prayer' was a form of worship Ayya Vaikundar formulated, in distinction to the practice of priests performing Poojas for individual or collective audiences.
Currently, congregational worship takes place at appointed hours in the worship centres of Ayyavazhi. The devotees worship God, standing close to each other, hands folded over their chests, and a turban (Thalai pahai) on the heads of the males. They recite together the Ucchippatippu and Ukappatippu, the central prayers. Apart from these, the devotees that come to worship in the Pathi perform certain other rituals also. |
{"datasets_id": 640, "wiki_id": "Q4831921", "sp": 44, "sc": 0, "ep": 46, "ec": 609} | 640 | Q4831921 | 44 | 0 | 46 | 609 | Ayyavazhi rituals | Anna Dharmam (Charity on food) | Anna Dharmam (Charity on food) Inter-dining was an important activity that originated in the gatherings of AV. It has been already noted that people of different castes, coming from far and wide, brought with them food materials for cooking their meals when they came to meet Ayya Vaikundar. They cooked and ate in the presence of Ayya Vaikundar. This commonplace action evolved into a significant practice of inter-dining between persons of different groups, cutting across the boundaries of caste restrictions. This practice, being performed in a religious setting with a certain measure of earnestness and respect, seems to have acquired |
{"datasets_id": 640, "wiki_id": "Q4831921", "sp": 46, "sc": 609, "ep": 46, "ec": 1229} | 640 | Q4831921 | 46 | 609 | 46 | 1,229 | Ayyavazhi rituals | Anna Dharmam (Charity on food) | the character of a ritual too.
The practice of Anna Dharmam (charity on food) too seems to have emerged in association with inter-dining. With a ritual significance, food was distributed to the needy and to all those gathered around Ayya Vaikundar.
Today, the food being served as Anna Dharmam is known as Unpan Annam, literally meaning 'the food to be eaten', and, it has its own specific method of preparation. Rice, vegetables, and spices are cooked and mixed together for the purpose. Then it is served ceremoniously. When it is served, the partakers wait till everyone is served. Then a question is |
{"datasets_id": 640, "wiki_id": "Q4831921", "sp": 46, "sc": 1229, "ep": 46, "ec": 1819} | 640 | Q4831921 | 46 | 1,229 | 46 | 1,819 | Ayyavazhi rituals | Anna Dharmam (Charity on food) | posed customarily by the partakers: "Ayya annam kutikkalama ?" (Ayya, may we eat the meal?) and when it is answered by those who serve as "Ayya annam kutiyunkal" (You may kindly eat the meal), the partakers eat the meal. This was to ensure that everyone got the meal. The poor and the rich – all partake of this meal without discrimination. It was considered as a religious virtue to partake of this meal.
There is another variant of Anna Dharmam known as Palvaippu, serving of gruel-like food boiled in milk. Currently, every centre of worship of Ayyavazhi has this practice once |
{"datasets_id": 640, "wiki_id": "Q4831921", "sp": 46, "sc": 1819, "ep": 50, "ec": 485} | 640 | Q4831921 | 46 | 1,819 | 50 | 485 | Ayyavazhi rituals | Anna Dharmam (Charity on food) & Shamanism | a month. Anna Dharmam in one form or the other is a daily feature in most of the worship centres of Ayyavazhi. Shamanism Shamanism is still in practice in some worship centres. Some believe that through the words of these possessed persons one could be able to know what God tells about him or herself or their activities. As part of shamanic practice, they exhorted the people on various matters, practiced divination (Kanakku) to discern the causes of sickness and misfortunes, and 'foretold future happenings'. The Akilattirattu Ammanai seems to have recognized shamanic acts of worship. A quote in Arul |
{"datasets_id": 640, "wiki_id": "Q4831921", "sp": 50, "sc": 485, "ep": 50, "ec": 1105} | 640 | Q4831921 | 50 | 485 | 50 | 1,105 | Ayyavazhi rituals | Shamanism | Nool reads, "For imparting knowledge and making things clear, I kept those who practice divination in the temples."
Though shamanism was practised in Ayyavazhi, it was accepted by the scriptures only as an ignorant way of worship (beginning stage in worship) or the initial way to teach a beginner the metaphysics. But on the other hand, shamanic actions in the worship centers of Ayyavazhi are quite often criticised. Commonly it was believed that in 'Ayyavazhi possessions', the possessed person being in the Padmasana posture simply utters or speaks to the audience instead of standing and dancing, as now |
{"datasets_id": 640, "wiki_id": "Q4831921", "sp": 50, "sc": 1105, "ep": 50, "ec": 1698} | 640 | Q4831921 | 50 | 1,105 | 50 | 1,698 | Ayyavazhi rituals | Shamanism | is the practice. This act of 'standing and dancing' is criticised seriously almost universally by Ayyavazhi followers.
Also, Akilam tells of a false deity which was sent to the world by Narayana after Vaikundar attained Vaikundam. It also states that this false deity used to say, "I am Vaikundar, I was the one who married the deities and unified into myself." Also this false deity shows many magic practices and also many miracles. Some people used to compare shamanic actions to that of false deity. They cite several quotes from Ayyavazhi scriptures for their criticism. But |
{"datasets_id": 640, "wiki_id": "Q4831921", "sp": 50, "sc": 1698, "ep": 50, "ec": 2073} | 640 | Q4831921 | 50 | 1,698 | 50 | 2,073 | Ayyavazhi rituals | Shamanism | with a different point of view the supporters of shamanism give different synonymous outputs for the quotes and strengthen their stands.
There is also a belief that Mudisoodum Perumal is a shaman, within whom Vaikundar was a divine power. Though this was commonly not accepted, some theologians refer to some quotes in Akilam and Arul Nool to support their claim. |
{"datasets_id": 641, "wiki_id": "Q4352014", "sp": 2, "sc": 0, "ep": 12, "ec": 333} | 641 | Q4352014 | 2 | 0 | 12 | 333 | Azapirone | Medical uses & Side effects | Azapirone Azapirones are a class of drugs used as anxiolytics, antidepressants, and antipsychotics. They are commonly used as add-ons to other antidepressants, such as selective serotonin reuptake inhibitors (SSRIs). Medical uses Azapirones have shown benefit in general anxiety and augmenting SSRIs in social anxiety and depression. Evidence is not clear for panic disorder and functional gastrointestinal disorders. Side effects Side effects of azapirones may include dizziness, headaches, restlessness, nausea, and diarrhea.
Azapirones have more tolerable adverse effects than many other available anxiolytics, such as benzodiazepines or SSRIs. Unlike benzodiazepines, azapirones lack abuse potential and are not addictive, do not cause cognitive/memory |
{"datasets_id": 641, "wiki_id": "Q4352014", "sp": 12, "sc": 333, "ep": 16, "ec": 493} | 641 | Q4352014 | 12 | 333 | 16 | 493 | Azapirone | Side effects & Chemistry | impairment or sedation, and do not appear to induce appreciable tolerance or physical dependence. However, azapirones are considered less effective with slow onset in controlling symptoms. Chemistry Buspirone was originally classified as an azaspirodecanedione, shortened to azapirone or azaspirone due to the fact that its chemical structure contained this moiety, and other drugs with similar structures were labeled as such as well. However, despite all being called azapirones, not all of them actually contain the azapirodecanedione component, and most in fact do not or contain a variation of it. Additionally, many azapirones are also pyrimidinylpiperazines, though again this does not |
{"datasets_id": 641, "wiki_id": "Q4352014", "sp": 16, "sc": 493, "ep": 20, "ec": 509} | 641 | Q4352014 | 16 | 493 | 20 | 509 | Azapirone | Chemistry & Pharmacokinetics | apply to them all.
Drugs classed as azapirones can be identified by their -spirone or -pirone suffix. Pharmacokinetics Azapirones are poorly but nonetheless appreciably absorbed and have a rapid onset of action, but have only very short half-lives ranging from 1–3 hours. As a result, they must be administered 2-3 times a day. The only exception to this rule is umespirone, which has a very long duration with a single dose lasting as long as 23 hours. Unfortunately, umespirone has not been commercialized. Although never commercially produced, Bristol-Myers Squibb applied for a patent on Oct 28, 1993 and received the patent |
{"datasets_id": 641, "wiki_id": "Q4352014", "sp": 20, "sc": 509, "ep": 20, "ec": 1081} | 641 | Q4352014 | 20 | 509 | 20 | 1,081 | Azapirone | Pharmacokinetics | on Jul 11, 1995 for an extended release formulation of buspirone. An extended release formulation of gepirone is currently under development and if approved, should help to improve this issue.
Metabolism of azapirones occurs in the liver and they are excreted in urine and feces. A common metabolite of several azapirones including buspirone, gepirone, ipsapirone, revospirone, and tandospirone is 1-(2-pyrimidinyl)piperazine (1-PP). 1-PP possesses 5-HT1A partial agonist and α₂-adrenergic antagonist actions and likely contributes overall mostly to side effects. |
{"datasets_id": 642, "wiki_id": "Q1020562", "sp": 2, "sc": 0, "ep": 6, "ec": 667} | 642 | Q1020562 | 2 | 0 | 6 | 667 | Bühler Motor | History | Bühler Motor History The Company was founded 1855 as a clock manufacturer by brothers Adolf and Karl Heinrich Bühler in Triberg/Black Forest. The company was purchased (MBO) by the great-grandfather of the current partner, Josef Furtwängler (1862-1926) and was renamed in “Gebrüder Bühler Nachfolger Furtwängler”.
The production of drive technology moved to Nuremberg under the trade name “Gebrüder Bühler Nachfolger GmbH”. The first Bühler motor, so-called “brass motor” was produced in 1955. Construction of a new subsidiary plant in Monheim, Bavaria in 1960. In 1969 the first automotive applications were produced for Delco Electronics, USA. In 1974 “Buehler Products Inc” was |
{"datasets_id": 642, "wiki_id": "Q1020562", "sp": 6, "sc": 667, "ep": 6, "ec": 1289} | 642 | Q1020562 | 6 | 667 | 6 | 1,289 | Bühler Motor | History | founded in Kinston, North Carolina, USA. In 1983 headquarters USA, development center and second USA production site was opened in Cary, North Carolina, USA. In 1994 a new production site “Bühler Motor s.r.o.” was opened in Hradec Králové in the Czech Republic; expansions of the plant in 1998 and 2001.
The Headquarters and all subsidiaries were renamed 1998 in “Bühler Motor”. In the same year the subsidiary “Buehler Motor Ltd.” in Hong Kong was founded with production facilities in Huizhou in China. In 2002 the production plant in Chihuahua, Mexico was founded. In 2003 the North American production moved |
{"datasets_id": 642, "wiki_id": "Q1020562", "sp": 6, "sc": 1289, "ep": 6, "ec": 1926} | 642 | Q1020562 | 6 | 1,289 | 6 | 1,926 | Bühler Motor | History | from Kinston, North Carolina, USA to Chihuahua, Mexico. In 2006 “Buehler Motor Zhuhai Ltd.” in the PR China was founded and constructed. In 2009 setup of the North American Tech Center (NATC) in Morrisville, North Carolina, USA. In 2012 a sales office in Shanghai in the PR China was opened. A representative office in Yokohama, Japan was founded in 2015. 2017 takeover of Dornier Technologie Systems GmbH, Uhldingen-Mühlhofen, Germany, the acquisition also includes the takeover of Dornier Technologie GmbH & Co. KG and Dornier Technologie Beteiligungs GmbH, in 2018 renaming in "Bühler Motor Aviation GmbH". 2018 opening new sales and |
{"datasets_id": 642, "wiki_id": "Q1020562", "sp": 6, "sc": 1926, "ep": 6, "ec": 1984} | 642 | Q1020562 | 6 | 1,926 | 6 | 1,984 | Bühler Motor | History | tech office in Farmington Hill (Detroit-Michigan) in USA. |
{"datasets_id": 643, "wiki_id": "Q23540986", "sp": 2, "sc": 0, "ep": 4, "ec": 467} | 643 | Q23540986 | 2 | 0 | 4 | 467 | B-coloring | B-coloring In graph theory, a b-coloring of a graph is a coloring of the vertices where each color class contains a vertex that has a neighbor in all other color classes.
The b-chromatic number of a G graph is the largest b(G) positive integer that the G graph has a b-coloring with b(G) number of colors.
Victor Campos, Carlos Lima és Ana Silva used the relation between b-coloring and a graph's smallest cycle to partly prove the Erdős–Faber–Lovász conjecture. |
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{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 2, "sc": 0, "ep": 6, "ec": 620} | 644 | Q55072099 | 2 | 0 | 6 | 620 | B. Traven | Novels | B. Traven Novels The writer with the pen name B. Traven appeared on the German literary scene in 1925, when the Berlin daily Vorwärts, the organ of the Social Democratic Party of Germany, published the first short story signed with this pseudonym on 28 February. Soon, it published Traven's first novel, Die Baumwollpflücker (The Cotton Pickers), which appeared in installments in June and July of the same year. The expanded book edition was published in 1926 by the Berlin-based Buchmeister publishing house, which was owned by the left-leaning trade-unions-affiliated book sales club Büchergilde Gutenberg. The title of the first book |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 6, "sc": 620, "ep": 6, "ec": 1267} | 644 | Q55072099 | 6 | 620 | 6 | 1,267 | B. Traven | Novels | edition was Der Wobbly, a common name for members of the anarcho-syndicalist trade union Industrial Workers of the World; in later editions the original title Die Baumwollpflücker was restored. In the book, Traven introduced for the first time the figure of Gerald Gales (in Traven's other works his name is Gale, or Gerard Gales), an American sailor who looks for a job in different occupations in Mexico, often consorting with suspicious characters and witnessing capitalistic exploitation, nevertheless not losing his will to fight and striving to draw joy from life.
In the same year (1926), the book club Büchergilde Gutenberg, which |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 6, "sc": 1267, "ep": 6, "ec": 1890} | 644 | Q55072099 | 6 | 1,267 | 6 | 1,890 | B. Traven | Novels | was Traven's publishing house until 1939, published his second novel Das Totenschiff (The Death Ship). The main character of the novel is again Gerard Gales, a sailor who, having lost his documents, virtually forfeits his identity, the right to normal life and home country and, consequently, is forced to work as a stoker's helper in extremely difficult conditions on board a "death ship" (meaning a coffin ship), which sails on suspicious voyages around the European and African coasts. The novel is an accusation of the greed of capitalist employers and bureaucracy of officials who deport Gale from the countries where |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 6, "sc": 1890, "ep": 6, "ec": 2459} | 644 | Q55072099 | 6 | 1,890 | 6 | 2,459 | B. Traven | Novels | he is seeking refuge. In the light of findings of Traven's biographers, The Death Ship may be regarded as a novel with autobiographical elements. Assuming that B. Traven is identical with the revolutionary Ret Marut, there is a clear parallel between the fate of Gale and the life of the writer himself, devoid of his home country, who might have been forced to work in a boiler room of a steamer on a voyage from Europe to Mexico.
Traven's best known novel, apart from The Death Ship, was The Treasure of the Sierra Madre, published first in German in 1927 as |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 6, "sc": 2459, "ep": 6, "ec": 3043} | 644 | Q55072099 | 6 | 2,459 | 6 | 3,043 | B. Traven | Novels | Der Schatz der Sierra Madre. The action of the book is again set in Mexico, and its main characters are a group of American adventurers and gold seekers. In 1948 the book was filmed under the same title (The Treasure of the Sierra Madre) by the Hollywood director John Huston. The film, starring Humphrey Bogart and Walter Huston, was a great commercial success, and in 1949 it won three Academy Awards.
The figure of Gerald Gales returned in Traven's next book, The Bridge in the Jungle (Die Brücke im Dschungel), which was serialized in Vorwärts in 1927 and published in an |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 6, "sc": 3043, "ep": 6, "ec": 3654} | 644 | Q55072099 | 6 | 3,043 | 6 | 3,654 | B. Traven | Novels | extended book form in 1929. In the novel, Traven first dealt in detail with the question of the Indians living in America and with the differences between Christian and Indian cultures in Latin America; these problems dominated his later Jungle Novels.
In 1929 B. Traven's most extensive book The White Rose (Die Weiße Rose) was published; this was an epic story (supposedly based on fact) of land stolen from its Indian owners for the benefit of an American oil company.
The 1930s are mainly the period in which Traven wrote and published the so-called Jungle Novels – the series of six novels |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 6, "sc": 3654, "ep": 6, "ec": 4259} | 644 | Q55072099 | 6 | 3,654 | 6 | 4,259 | B. Traven | Novels | consisting of The Carreta (Der Karren, 1931), Government (Regierung, 1931), March to the Monteria (Der Marsch ins Reich der Caoba, 1933), Trozas (Die Troza, 1936), The Rebellion of the Hanged (Die Rebellion der Gehenkten, 1936), and The General from the Jungle (Ein General kommt aus dem Dschungel, with a Swedish translation published in 1939 and the German original in 1940). The novels describe the life of Mexican Indians in the state of Chiapas in the early 20th century who are forced to work under inhuman conditions at clearing mahogany in labour camps (monterias) in the jungle; this results in |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 6, "sc": 4259, "ep": 6, "ec": 4896} | 644 | Q55072099 | 6 | 4,259 | 6 | 4,896 | B. Traven | Novels | rebellion and the outbreak of the Mexican Revolution.
After the Jungle Novels, B. Traven practically stopped writing longer literary forms, publishing only short stories, including the novella or Mexican fairy tale Macario, which was originally written in English but first published in German in 1950. The story, whose original English title was The Healer, was honored by The New York Times as the best short story of the year in 1953. Macario was made into a film by Mexican director Roberto Gavaldón in 1960.
Traven's last novel, published in 1960, was Aslan Norval (so far not translated into English), the story of |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 6, "sc": 4896, "ep": 6, "ec": 5504} | 644 | Q55072099 | 6 | 4,896 | 6 | 5,504 | B. Traven | Novels | an American millionairess who is married to an aging businessman and at the same time in love with a young man; she intends to build a canal running across the United States as an alternative for the nuclear arms race and space exploration programs. The subject and the language of the novel, which were completely different from the writer's other works, resulted in its rejection for a long time by publishers who doubted Traven's authorship; the novel was accused of being "trivial" and "pornographic". The book was only accepted after its thorough stylistic editing by Johannes Schönherr who adapted its |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 6, "sc": 5504, "ep": 10, "ec": 466} | 644 | Q55072099 | 6 | 5,504 | 10 | 466 | B. Traven | Novels & Other works | language to the "Traven style". Doubts about Aslan Norval remain and exacerbate the problems of the writer's identity and the true authorship of his books. Other works Apart from his twelve novels, B. Traven also authored many short stories, some of which remain unpublished. Besides the already mentioned Macario, the writer adapted the Mexican legend about The Creation of the Sun and the Moon (Sonnen-Schöpfung, with a Czech translation published in 1934 and the German original in 1936). The first collection of Traven's short stories, entitled Der Busch, appeared in 1928; its second, enlarged edition was published in 1930. From |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 10, "sc": 466, "ep": 14, "ec": 68} | 644 | Q55072099 | 10 | 466 | 14 | 68 | B. Traven | Other works & Themes in B. Traven's works | the 1940s onwards many of his short stories also appeared in magazines and anthologies in different languages.
A solitary position in Traven's oeuvre is held by Land des Frühlings (Land of Springtime, 1928), a travel book about the Mexican state of Chiapas that doubles as a soapbox for the presentation of the leftist and anarchist views of its author. The book, published by Büchergilde Gutenberg like his other works, contained 64 pages of photographs taken by B. Traven himself. It has not been translated into English. Themes in B. Traven's works B. Traven's writings can be best described as "proletarian adventure |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 14, "sc": 68, "ep": 14, "ec": 718} | 644 | Q55072099 | 14 | 68 | 14 | 718 | B. Traven | Themes in B. Traven's works | novels". They tell about exotic travels, outlaw adventurers and Indians; many of their motifs can also be found in Karl May's and Jack London's novels. Unlike much of adventure or Western fiction, Traven's books, however, are not only characterized by a detailed description of the social environment of their protagonists but also by the consistent presentation of the world from the perspective of the "oppressed and exploited". Traven's characters are drawn commonly from the lower classes of society, from the proletariat or lumpenproletariat strata; they are more antiheroes than heroes, and despite that they have this primal vital force which |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 14, "sc": 718, "ep": 14, "ec": 1374} | 644 | Q55072099 | 14 | 718 | 14 | 1,374 | B. Traven | Themes in B. Traven's works | compels them to fight. The notions of "justice" or Christian morality, which are so visible in adventure novels by other authors, for example Karl May, are of no importance here.
Instead, an anarchist element of rebellion often lies at the centre of the novel's action. The hero's rejection of his degrading living conditions frequently serves as motive and broad emphasis is placed upon the efforts of the oppressed to liberate themselves. Apart from that, there are virtually no political programmes in Traven's books; his clearest manifesto may be the general anarchist demand "Tierra y Libertad" in the Jungle Novels. Professional politicians, |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 14, "sc": 1374, "ep": 14, "ec": 2008} | 644 | Q55072099 | 14 | 1,374 | 14 | 2,008 | B. Traven | Themes in B. Traven's works | including ones who sympathize with the left, are usually shown in a negative light, if shown at all. Despite this, Traven's books are par excellence political works. Although the author does not offer any positive programme, he always indicates the cause of suffering of his heroes. This source of suffering, deprivation, poverty and death is for him capitalism, personified in the deliberations of the hero of The Death Ship as Caesar Augustus Capitalismus. Traven's criticism of capitalism is, however, free of blatant moralizing. Dressing his novels in the costume of adventure or western literature, the writer seeks to appeal to |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 14, "sc": 2008, "ep": 14, "ec": 2660} | 644 | Q55072099 | 14 | 2,008 | 14 | 2,660 | B. Traven | Themes in B. Traven's works | the less educated, and first of all to the working class.
In his presentation of oppression and exploitation, Traven did not limit himself to the criticism of capitalism; in the centre of his interest there were rather racial persecutions of Mexican Indians. These motifs, which are mainly visible in the Jungle Novels, were a complete novelty in the 1930s. Most leftist intellectuals, despite their negative attitude to European and American imperialism, did not know about, or were not interested in persecutions of natives in Africa, Asia or South America. Traven deserves credit for drawing public attention to these questions, long before |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 14, "sc": 2660, "ep": 18, "ec": 494} | 644 | Q55072099 | 14 | 2,660 | 18 | 494 | B. Traven | Themes in B. Traven's works & The mystery of B. Traven's biography | anti-colonial movements and struggle for emancipation of black people in the United States. The mystery of B. Traven's biography B. Traven submitted his works himself or through his representatives for publication from Mexico to Europe by post and gave a Mexican post office box as his return address. The copyright holder named in his books was "B. Traven, Tamaulipas, Mexico". Neither the European nor the American publishers of the writer ever met him personally or, at least, the people with whom they negotiated the publication and later also the filming of his books always maintained they were only Traven's literary |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 18, "sc": 494, "ep": 18, "ec": 1174} | 644 | Q55072099 | 18 | 494 | 18 | 1,174 | B. Traven | The mystery of B. Traven's biography | agents; the identity of the writer himself was to be kept secret. This reluctance to offer any biographical information was explained by B. Traven in words which were to become one of his best-known quotations:
The creative person should have no other biography than his works.
The non-vanity and non-ambition claimed by Traven was no humble gesture, Jan-Christoph Hauschild writes:
By deleting his former names Feige and Marut, he extinguished his hitherto existences and created a new one, including a suitable story of personal descent. Traven knew that values like credibility and authenticity were effective criteria in the literary matters he dealt |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 18, "sc": 1174, "ep": 18, "ec": 1810} | 644 | Q55072099 | 18 | 1,174 | 18 | 1,810 | B. Traven | The mystery of B. Traven's biography | with and that he needed to consider them. Above all, his performance was self-fulfilment, and after that the creation of an artist. Even as Ret Marut he played parts on stage but also in the stalls and in real life, so he equipped and coloured them with adequate and fascinating stories of personal descent till they became a spleeny mixture of self-discovery, self-invention, performance and masquerade. It seems indisputable that Traven's hide-and-seek manners became progressively obsessive; although we have to consider that self-presentation is irrevocable. This turned into a trap because he was no longer able to expose his true |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 18, "sc": 1810, "ep": 22, "ec": 266} | 644 | Q55072099 | 18 | 1,810 | 22 | 266 | B. Traven | The mystery of B. Traven's biography & Ret Marut theory | vita without appearing as a show-off.
Although the popularity of the writer was still rising (the German Brockhaus Enzyklopädie devoted an article to him as early as 1934,) B. Traven remained a mysterious figure. Literary critics, journalists and others were trying to discover the author's identity and were proposing more or less credible, sometimes fantastic hypotheses. Ret Marut theory The author of the first hypothesis concerning B. Traven's identity was the German journalist, writer and anarchist Erich Mühsam, who conjectured that the person who hides behind the pseudonym was the former actor and journalist Ret Marut. Marut, whose date and place |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 22, "sc": 266, "ep": 22, "ec": 894} | 644 | Q55072099 | 22 | 266 | 22 | 894 | B. Traven | Ret Marut theory | of birth are unknown, performed on stage in Idar (today Idar-Oberstein), Ansbach, Suhl, Crimmitschau, Berlin, Danzig and Düsseldorf before the First World War. From time to time, he also directed plays and wrote articles on theatre subjects. After the outbreak of the war, in 1915, he declared to the German authorities that he was an American citizen. Marut also became politically engaged when, in 1917, he launched the periodical Der Ziegelbrenner (The Brick Burner) with a clearly anarchistic profile (its last issue appeared in 1921). After the proclamation of the Bavarian Soviet Republic in Munich in 1919, Ret Marut was |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 22, "sc": 894, "ep": 22, "ec": 1504} | 644 | Q55072099 | 22 | 894 | 22 | 1,504 | B. Traven | Ret Marut theory | made director of the press division and member of the propaganda committee of this anarchist Schein-Räterepublik (Fake-Soviet Republic), as the communists under Eugen Leviné, who took over after a week, called it. Marut got to know Erich Mühsam, one of the leaders of the anarchists in Munich. Later, when B. Traven's first novels appeared, Mühsam compared their style and content with Marut's Der Ziegelbrenner articles and came to the conclusion that they must have been written by one and the same person. Ret Marut was arrested after the overthrow of the Bavarian Soviet Republic on May 1, 1919, and taken |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 22, "sc": 1504, "ep": 24, "ec": 5} | 644 | Q55072099 | 22 | 1,504 | 24 | 5 | B. Traven | Ret Marut theory & Otto Feige theory | to be executed, but managed to escape (it is said). All this may explain why Traven always claimed to be American and denied any connections with Germany; a warrant, in the German Reich, had been out for Ret Marut's arrest since 1919.
Rolf Recknagel, an East German literary scholar from Leipzig, came to very similar conclusions as Erich Mühsam. In 1966, he published a biography of Traven in which he claimed that the books signed with the pen name B. Traven (including the post-war ones) had been written by Ret Marut. At present, this hypothesis is accepted by most "Travenologists". Otto |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 24, "sc": 4, "ep": 26, "ec": 572} | 644 | Q55072099 | 24 | 4 | 26 | 572 | B. Traven | Otto Feige theory | Feige theory The Ret Marut hypothesis did not explain how the former actor and anarchist reached Mexico; it did not provide any information about his early life either. In the late 1970s, two BBC journalists, Will Wyatt and Robert Robinson, decided to investigate this matter. The results of their research were published in a documentary broadcast by the BBC on 19 December 1978 and in Wyatt's book The Man who Was B. Traven (U.S. title The Secret of the Sierra Madre) which appeared in 1980. The journalists gained access to Ret Marut's files in the United States Department of State |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 26, "sc": 572, "ep": 26, "ec": 1190} | 644 | Q55072099 | 26 | 572 | 26 | 1,190 | B. Traven | Otto Feige theory | and the British Foreign and Commonwealth Office; from these they discovered that Marut attempted to travel from Europe, via Britain, to Canada in 1923, but was turned back from that country. He was finally arrested and imprisoned as a foreigner without a residence permit in Brixton Prison, London on 30 November 1923.
Interrogated by the British police, Marut testified that his real name was Hermann Otto Albert Maximilian Feige and that he had been born in Schwiebus in Germany (modern day Świebodzin in Poland) on 23 February 1882. Wyatt and Robinson did research in the Polish archives and confirmed the |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 26, "sc": 1190, "ep": 26, "ec": 1818} | 644 | Q55072099 | 26 | 1,190 | 26 | 1,818 | B. Traven | Otto Feige theory | authenticity of these facts; both the date and place of birth and the Christian names of Feige's parents agreed with Marut's testimony. The British journalists discovered further that after his apprenticeship and National Service in the German army around 1904/1905 Otto Feige disappeared leaving no trace except for a photograph made by a studio in Magdeburg. Robinson showed photographs of Marut and Traven to a brother and a sister of Feige, and they appeared to recognise the person in the photos as their brother. In 2008 Jan-Christoph Hauschild did research in German archives and confirmed the authenticity of the family |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 26, "sc": 1818, "ep": 26, "ec": 2394} | 644 | Q55072099 | 26 | 1,818 | 26 | 2,394 | B. Traven | Otto Feige theory | memories. After working as a mechanic in Magdeburg, Feige became (summer 1906) head of the metal workers' union in Gelsenkirchen. In September 1907 he left the city and turned into Ret Marut, actor, born in San Francisco. He started his career in Idar (today Idar-Oberstein).
Ret Marut was held in Brixton prison until 15 February 1924. After his release in the spring of 1924, he went to the US consulate in London and asked for confirmation of his American citizenship. He claimed that he had been born in San Francisco in 1882, signed on a ship when he was ten and |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 26, "sc": 2394, "ep": 26, "ec": 3001} | 644 | Q55072099 | 26 | 2,394 | 26 | 3,001 | B. Traven | Otto Feige theory | had been travelling around the world since then, but now wanted to settle down and get his life in order. Incidentally, Marut had also applied for US citizenship earlier when he lived in Germany. He filed altogether three applications at that time, claiming that he had been born in San Francisco on 25 February 1882 to parents William Marut and Helena Marut née Ottarent. The consulate officials did not take this story seriously, especially as they also received the other version of Marut's biography from the London police, about his birth in Schwiebus, which he had presented during the interrogation. |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 26, "sc": 3001, "ep": 26, "ec": 3582} | 644 | Q55072099 | 26 | 3,001 | 26 | 3,582 | B. Traven | Otto Feige theory | Birth records in San Francisco were destroyed in the 1906 earthquake and fire, and for several decades afterward false claims of birth there were common. In the opinion of Wyatt and Robinson, the version presented by Marut to the police was true – B. Traven was born as Otto Feige in Schwiebus (modern day Świebodzin) and only later changed his name to Ret Marut, his stage name Marut being the anagram of traum (dream in German). Further painting the lily, the name is an anagram of turma (herd in Romanian, accident in Finnish, and squadron or swarm in Latin).
The above |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 26, "sc": 3582, "ep": 26, "ec": 4182} | 644 | Q55072099 | 26 | 3,582 | 26 | 4,182 | B. Traven | Otto Feige theory | dates of Marut's supposed incarceration in the UK seem to be supported by travel documents. On 27 July 1923, a 41-year-old US citizen named Ret Marut left Liverpool aboard the SS Magnetic bound for Quebec and Montreal, Canada. The passenger list from Liverpool states that Marut's original point of departure was Copenhagen, Denmark, and lists question marks under his country of residence and country of citizenship. Upon disembarking in Canada, he declared his intent to travel to the United States via Canada, that he was born in the US, a US citizen, had 50 dollars in his possession, and listed |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 26, "sc": 4182, "ep": 26, "ec": 4771} | 644 | Q55072099 | 26 | 4,182 | 26 | 4,771 | B. Traven | Otto Feige theory | his occupation as a farmer and his language as "American." On 19 August 1923 Ret/Rex/Rox Marut arrived back in Liverpool as a deportee from Canada, still aboard SS Magnetic.
The hypothesis that B. Traven is identical with Ret Marut and Otto Feige is nowadays accepted by many scholars. Tapio Helen points out that the adoption of such a version of the writer's biography would be very difficult to reconcile with the many Americanisms in his works and the general spirit of American culture pervading them; these must be proof of at least a long life of the writer in the American |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 26, "sc": 4771, "ep": 30, "ec": 22} | 644 | Q55072099 | 26 | 4,771 | 30 | 22 | B. Traven | Otto Feige theory & Arrival in Mexico | environment which was not the case in Feige's or Marut's biography. On the other hand, if Marut was not identical with Otto Feige, it is difficult to explain how he knew the details of his birth so well, including his mother's maiden name, and the similarity of the faces and the handwriting.
The Otto Feige hypothesis has been rejected by Karl S. Guthke, who believes that Marut's story about his birth in San Francisco was nearer the truth, even though Guthke agrees with the opinion that Marut fantasized in his autobiography to some extent. Arrival in Mexico After his release from |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 30, "sc": 22, "ep": 30, "ec": 599} | 644 | Q55072099 | 30 | 22 | 30 | 599 | B. Traven | Arrival in Mexico | the London prison, Ret Marut supposedly traveled from Europe to Mexico. The circumstances of this journey are not clear either. According to Rosa Elena Luján, the widow of Hal Croves, who is identified with B. Traven by many scholars (see below), her husband signed on a "death ship" after his release from prison and sailed to Norway, from there on board another "death ship" to Africa and, finally, on board a Dutch ship, reached Tampico on the Gulf of Mexico in the summer of 1924. He allegedly utilized his experiences from these voyages later in the novel The Death Ship. |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 30, "sc": 599, "ep": 30, "ec": 1180} | 644 | Q55072099 | 30 | 599 | 30 | 1,180 | B. Traven | Arrival in Mexico | These assertions are partly supported by documents. Marut's name is on the list of the crew members of the Norwegian ship Hegre, which sailed from London to the Canary Islands on 19 April 1924; the name is, however, crossed out, which could imply that Marut did not take part in the voyage in the end.
In the spring of 1917, after the United States entered the First World War, Mexico became a haven for Americans fleeing universal military conscription. In 1918, Linn A(ble) E(aton) Gale (1892–1940) and his wife Magdalena E. Gale fled from New York to Mexico City. Gale |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 30, "sc": 1180, "ep": 30, "ec": 1817} | 644 | Q55072099 | 30 | 1,180 | 30 | 1,817 | B. Traven | Arrival in Mexico | soon was a founding member of one of the early Communist Parties of Mexico (PCM). The Gales published the first Mexican issue of their periodical Gale's Journal (August 1917 – March 1921), sometimes subtitled The Journal of Revolutionary Communism in October 1918. In 1918, the Mexican section of the anarcho-syndicalist trade union Industrial Workers of the World (IWW) was also established; members of the IWW were known as "Wobblies". This was certainly a favourable environment for an anarchist and fugitive from Europe. In December 1920 Gale had even published an article in his magazine inviting revolutionaries to come. Gale, the |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 30, "sc": 1817, "ep": 30, "ec": 2409} | 644 | Q55072099 | 30 | 1,817 | 30 | 2,409 | B. Traven | Arrival in Mexico | person and the name, could have been the source for the figure of Gerald Gale, the hero of many novels by B. Traven, including The Cotton Pickers (first published as Der Wobbly) and The Death Ship. But from Traven's preserved notes, it does not appear that he also had to work in difficult conditions as a day labourer on cotton plantations and in oil fields.
However, as, Tapio Helen points out, there is an enormous contrast between the experiences and life of Marut, an actor and bohemian in Munich, and Traven's novels and short stories, characterized by their solid knowledge of |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 30, "sc": 2409, "ep": 30, "ec": 3085} | 644 | Q55072099 | 30 | 2,409 | 30 | 3,085 | B. Traven | Arrival in Mexico | Mexican and Indian cultures, seafaring themes, the problems of itinerant workers, political agitators and social activists of all descriptions, and pervaded with Americanisms.
A solution to this riddle was proposed by the Swiss researcher Max Schmid, who put forward the so-called Erlebnisträger ("experience carrier") hypothesis in a series of eight articles published in the Zurich daily Tages-Anzeiger at the end of 1963 and the beginning of 1964. According to this hypothesis (which was published by Schmid under the pseudonym Gerard Gale!), Marut arrived in Mexico from Europe around 1922/1923 and met an American tramp, someone similar to Gerard Gale, who wrote |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 30, "sc": 3085, "ep": 34, "ec": 163} | 644 | Q55072099 | 30 | 3,085 | 34 | 163 | B. Traven | Arrival in Mexico & Traven Torsvan theory | stories about his experiences. Marut obtained these manuscripts from him (probably by trickery), translated them into German, added some elements of his own anarchist views and sent them, pretending that they were his own, to the German publisher.
Schmid's hypothesis has both its adherents and opponents; at present its verification seems to be impossible. Anyway, B. Traven's (Ret Marut's) life in Mexico was as mysterious as his fate in Europe. Traven Torsvan theory Most researchers also identify B. Traven with the person named Berick Traven Torsvan who lived in Mexico from at least 1924. Torsvan rented a wooden house north of |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 34, "sc": 163, "ep": 34, "ec": 733} | 644 | Q55072099 | 34 | 163 | 34 | 733 | B. Traven | Traven Torsvan theory | Tampico in 1924 where he often stayed and worked until 1931. Later, from 1930, he lived for 20 years in a house with a small restaurant on the outskirts of Acapulco from which he set off on his travels throughout Mexico. As early as 1926, Torsvan took part as a photographer in an archeological expedition to the state of Chiapas led by Enrique Juan Palacios; one of the few photographs which may depict B. Traven, wearing a pith helmet, was taken during that expedition. Torsvan also travelled to Chiapas as well as to other regions of Mexico later, probably gathering |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 34, "sc": 733, "ep": 34, "ec": 1361} | 644 | Q55072099 | 34 | 733 | 34 | 1,361 | B. Traven | Traven Torsvan theory | materials for his books. He showed a lively interest in Mexican culture and history, following summer courses on the Spanish and Mayan languages, the history of Latin American literature and the history of Mexico at the National Autonomous University of Mexico (UNAM) in the years 1927 and 1928.
In 1930 Torsvan received a foreigner's identification card as the North American engineer Traven Torsvan (in many sources, there also appears another first name of his: Berick or Berwick). It is known that B. Traven himself always claimed to be American. In 1933, the writer sent the English manuscripts of his three novels |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 34, "sc": 1361, "ep": 34, "ec": 1958} | 644 | Q55072099 | 34 | 1,361 | 34 | 1,958 | B. Traven | Traven Torsvan theory | – The Death Ship, The Treasure of the Sierra Madre and The Bridge in the Jungle – to the New York City publishing house Alfred A. Knopf for publication, claiming that these were the original versions of the novels and that the earlier published German versions were only translations of them. The Death Ship was published by Knopf in 1934; it was soon followed by further Traven books which appeared in the United States and the United Kingdom. However, comparison of the German and English versions of these books shows significant differences between them. The English texts are usually longer; |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 34, "sc": 1958, "ep": 34, "ec": 2579} | 644 | Q55072099 | 34 | 1,958 | 34 | 2,579 | B. Traven | Traven Torsvan theory | in both versions there are also fragments which are missing in the other language. The problem is made even more complex by the fact that Traven's books published in English are full of Germanisms whereas those published in German full of Anglicisms.
B. Traven's works also enjoyed a soaring popularity in Mexico itself. One person who contributed to this was Esperanza López Mateos, the sister of Adolfo López Mateos, later the President of Mexico, who translated eight books by Traven into Spanish from 1941. In subsequent years she acted as his representative in contacts with publishers and as the real owner |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 34, "sc": 2579, "ep": 38, "ec": 443} | 644 | Q55072099 | 34 | 2,579 | 38 | 443 | B. Traven | Traven Torsvan theory & Filming of The Treasure of the Sierra Madre and Hal Croves theory | of his copyright which she later transferred to his brothers. Filming of The Treasure of the Sierra Madre and Hal Croves theory The commercial success of the novel The Treasure of the Sierra Madre, published in English by Knopf in 1935, induced the Hollywood Warner Bros. company to buy the film rights of the book in 1941. They signed up John Huston to direct it; however, the Japanese attack on Pearl Harbor caused an interruption in work on the film, which was renewed after the war.
In 1946, Huston arranged to meet B. Traven at the Bamer Hotel in Mexico City |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 38, "sc": 443, "ep": 38, "ec": 1005} | 644 | Q55072099 | 38 | 443 | 38 | 1,005 | B. Traven | Filming of The Treasure of the Sierra Madre and Hal Croves theory | to discuss the details of the filming. However, instead of the writer, an unknown man turned up at the hotel and introduced himself as Hal Croves, a translator from Acapulco and San Antonio. Croves showed an alleged power of attorney from B. Traven, in which the writer authorized him to decide on everything in connection with the filming of the novel on his behalf. Croves, instead of the writer, was also present at the next meeting in Acapulco and later, as a technical advisor, all the time on location during the shooting of the film in Mexico in 1947. At |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 38, "sc": 1005, "ep": 38, "ec": 1589} | 644 | Q55072099 | 38 | 1,005 | 38 | 1,589 | B. Traven | Filming of The Treasure of the Sierra Madre and Hal Croves theory | this point, the mysterious behaviour of the writer and his alleged agent made a great number of the crew members believe that Hal Croves was B. Traven himself in disguise. When the film became a big box office success after its premiere on 23 January 1948 and later won three Academy Awards, a real Traven fever broke out in the United States. This excitement was partly fuelled by Warner Bros. itself; American newspapers wrote at length about a mysterious author who took part incognito in the filming of the film based on his own book.
Many biographers of B. Traven repeat |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 38, "sc": 1589, "ep": 38, "ec": 2179} | 644 | Q55072099 | 38 | 1,589 | 38 | 2,179 | B. Traven | Filming of The Treasure of the Sierra Madre and Hal Croves theory | the thesis that the director John Huston was also convinced that Hal Croves was B. Traven. This is not true. Huston denied identifying Hal Croves with Traven as early as 1948. Huston also brought the matter up in his autobiography, published in 1980, where he wrote that he had been considering first that Croves might be Traven, but after observing his behaviour he had come to the conclusion that this was not the case. According to Huston, "Croves gave an impression quite unlike the one I had formed of Traven from reading his scripts and correspondence." However, according to Huston, |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 38, "sc": 2179, "ep": 42, "ec": 224} | 644 | Q55072099 | 38 | 2,179 | 42 | 224 | B. Traven | Filming of The Treasure of the Sierra Madre and Hal Croves theory & The "exposure" and vanishing of Torsvan | Hal Croves played a double game during the shooting of The Treasure of the Sierra Madre. Asked by the crew members if he was Traven, he always denied, but he did so in such a way that his interlocutors came to the conclusion that he and B. Traven were indeed one and the same person. The "exposure" and vanishing of Torsvan The media publicity which accompanied the premiere of The Treasure of the Sierra Madre and the aura of mystery surrounding the author of the literary original of the film (rumour had it that Life magazine offered a reward of |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 42, "sc": 224, "ep": 42, "ec": 814} | 644 | Q55072099 | 42 | 224 | 42 | 814 | B. Traven | The "exposure" and vanishing of Torsvan | $5,000 for finding the real B. Traven) induced a Mexican journalist named Luis Spota to try to find Hal Croves, who disappeared after the end of the shooting of the film in the summer of 1947. Thanks to information obtained from the Bank of Mexico, in July 1948, Spota found a man who lived under the name of Traven Torsvan near Acapulco. He formally ran an inn there; however, his shabby joint did not have many customers; Torsvan himself was a recluse, called El Gringo by his neighbours, which would confirm his American nationality. Investigating in official archives, Spota discovered |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 42, "sc": 814, "ep": 42, "ec": 1413} | 644 | Q55072099 | 42 | 814 | 42 | 1,413 | B. Traven | The "exposure" and vanishing of Torsvan | that Torsvan had received a foreigner's identification card in Mexico in 1930 and a Mexican ID card in 1942; on both documents the date and place of birth was 5 March 1890 in Chicago. According to official records, Torsvan arrived in Mexico from the United States, crossing the border in Ciudad Juárez in 1914. Using partly dishonest methods (Spota bribed the postman who delivered letters to Torsvan), the journalist found out that Torsvan received royalties payable to B. Traven from Josef Wieder in Zurich; on his desk, he also found a book package from the American writer Upton Sinclair, which |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 42, "sc": 1413, "ep": 42, "ec": 2018} | 644 | Q55072099 | 42 | 1,413 | 42 | 2,018 | B. Traven | The "exposure" and vanishing of Torsvan | was addressed to B. Traven c/o Esperanza López Mateos. When Spota asked Torsvan directly whether he, Hal Croves and B. Traven are one and the same person, he denied this angrily; however, in the opinion of the journalist, Torsvan got confused in his explanations and finally admitted indirectly to being the writer.
Spota published the results of his investigations in a long article in the newspaper Mañana on 7 August 1948. In reply to this, Torsvan published a denial in the newspaper Hoy on 14 August. He received Mexican citizenship on 3 September 1951. A man named Traves Torstvan flew from |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 42, "sc": 2018, "ep": 42, "ec": 2578} | 644 | Q55072099 | 42 | 2,018 | 42 | 2,578 | B. Traven | The "exposure" and vanishing of Torsvan | Mexico City to Paris on Air France on 8 September 1953 and returned to Mexico City from Paris on 28 September of the same year. On 10 October 1959, Traves Torsvan arrived in Houston, Texas from Mexico on a KLM airlines flight accompanied by his wife Rosa E. Torsvan, presumably Rosa Elena Luján. Torsvan states his citizenship as Mexican and his date and place of birth as 2 May 1890 (3 May in the typewritten version of the document) in Chicago, Illinois. Rose E. Torstvan states her date of birth as 6 April 1915 in Proginoso [sic], Yucatan. These documents |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 42, "sc": 2578, "ep": 46, "ec": 400} | 644 | Q55072099 | 42 | 2,578 | 46 | 400 | B. Traven | The "exposure" and vanishing of Torsvan & B. Traven's agents and BT-Mitteilungen | are evidence that Traven/Torsvan/Croves are one and the same person, and that rather than "disappearing," Torsvan took on his mother's supposed maiden name of Croves sometime after 1959. B. Traven's agents and BT-Mitteilungen Esperanza López Mateos had been cooperating with B. Traven since at least 1941 when she translated his first novel The Bridge in the Jungle into Spanish. Later she also translated seven other novels of his. Esperanza, the sister of Adolfo López Mateos, later the President of Mexico, played an increasingly important role in Traven's life. For example, in 1947, she went to Europe to represent him in |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 46, "sc": 400, "ep": 46, "ec": 1039} | 644 | Q55072099 | 46 | 400 | 46 | 1,039 | B. Traven | B. Traven's agents and BT-Mitteilungen | contacts with his publishers; finally, in 1948, her name (along with Josef Wieder from Zurich) appeared as the copyright holder of his books. Wieder, as an employee of the Büchergilde Gutenberg book club, had already been cooperating with the writer since 1933. In that year, the Berlin-based book club Büchergilde Gutenberg, which had been publishing Traven's books so far, was closed by the Nazis after Adolf Hitler took power. Traven's books were forbidden in Nazi Germany between 1933 and 1945, and the author transferred the publication rights to the branch of Büchergilde in Zurich, Switzerland, where the publishers also emigrated. |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 46, "sc": 1039, "ep": 46, "ec": 1742} | 644 | Q55072099 | 46 | 1,039 | 46 | 1,742 | B. Traven | B. Traven's agents and BT-Mitteilungen | In 1939, the author decided to end his cooperation with Büchergilde Gutenberg; after this break, his representative became Josef Wieder, a former employee of the book club who had never met the writer personally. Esperanza López Mateos died, committing suicide, in 1951; her successor was Rosa Elena Luján, Hal Croves' future wife.
In January 1951, Josef Wieder and Esperanza López Mateos, and after her death, Rosa Elena Luján, started publishing hectographically the periodical BT-Mitteilungen (BT-Bulletins), which promoted Traven's books and appeared until Wieder's death in 1960. According to Tapio Helen, the periodical used partly vulgar methods, often publishing obvious falsehoods, for |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 46, "sc": 1742, "ep": 46, "ec": 2304} | 644 | Q55072099 | 46 | 1,742 | 46 | 2,304 | B. Traven | B. Traven's agents and BT-Mitteilungen | example about the reward offered by Life magazine when it was already known that the reward was only a marketing trick. In June 1952, BT-Mitteilungen published Traven's "genuine" biography, in which it claimed that the writer had been born in the Midwestern United States to an immigrant family from Scandinavia, that he had never gone to school, had had to make his living from the age of seven and had come to Mexico as a ship boy on board a Dutch steamer when he was ten. The editors also repeated the thesis that B. Traven's books were originally written in |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 46, "sc": 2304, "ep": 50, "ec": 495} | 644 | Q55072099 | 46 | 2,304 | 50 | 495 | B. Traven | B. Traven's agents and BT-Mitteilungen & Return of Hal Croves | English and only later translated into German by a Swiss translator. Return of Hal Croves In the meantime, Hal Croves, who had disappeared after shooting the film The Treasure of the Sierra Madre, appeared on the literary scene in Acapulco again. He acted as a writer and the alleged representative of B. Traven, on behalf of whom he negotiated the publication and filming of his books with publishers and film producers. Rosa Elena Luján became Croves' secretary in 1952, and they married in San Antonio, Texas, on 16 May 1957. After the wedding, they moved to Mexico City, where they |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 50, "sc": 495, "ep": 50, "ec": 1073} | 644 | Q55072099 | 50 | 495 | 50 | 1,073 | B. Traven | Return of Hal Croves | ran the Literary Agency R.E. Luján. Following Josef Wieder's death in 1960, Rosa was the only copyright holder for Traven's books.
In October 1959, Hal Croves and Rosa Elena Luján visited Germany to take part in the premiere of the film The Death Ship based on Traven's novel. During the visit reporters tried to induce Croves to admit to being Traven, but in vain. Such attempts ended without success also in the 1960s. Many journalists tried to get to Croves' home in Mexico City; but only very few were admitted to him by Rosa, who guarded the privacy of her already |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 50, "sc": 1073, "ep": 54, "ec": 246} | 644 | Q55072099 | 50 | 1,073 | 54 | 246 | B. Traven | Return of Hal Croves & Hal Croves' death | very aged, half blind and half deaf husband. The articles and interviews with Croves always had to be authorized by his wife. Asked by journalists if he was Traven, Croves always denied or answered evasively, repeating Traven's sentence from the 1920s that the work and not the man should count. Hal Croves' death Hal Croves died in Mexico City on 26 March 1969. On the same day, his wife announced at a press conference that her husband's real name was Traven Torsvan Croves, that he had been born in Chicago on 3 May 1890 to a Norwegian father Burton Torsvan |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 54, "sc": 246, "ep": 54, "ec": 837} | 644 | Q55072099 | 54 | 246 | 54 | 837 | B. Traven | Hal Croves' death | and a mother Dorothy Croves of Anglo-Saxon descent and that he had also used the pseudonyms B. Traven and Hal Croves during his life. She read this information from her husband's will, which had been drawn up by him three weeks before his death (on 4 March). Traven Torsvan Croves was also the name on the writer's official death certificate; his ashes, following cremation, were scattered from an airplane above the jungle of Chiapas state.
This seemed at first to be the definitive solution to the riddle of the writer's biography – B. Traven was, as he always claimed himself, an |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 54, "sc": 837, "ep": 54, "ec": 1450} | 644 | Q55072099 | 54 | 837 | 54 | 1,450 | B. Traven | Hal Croves' death | American, not the German Ret Marut. However, the 'solution' proved fleeting: some time after Croves' death, his widow gave another press announcement in which she claimed that her husband had authorized her to reveal the whole truth about his life, including facts which he had omitted from his will. The journalists heard that Croves had indeed been the German revolutionary named Ret Marut in his youth, which reconciled both the adherents of the theory of the Americanness and the proponents of the hypothesis about the Germanness of the writer. Rosa Elena Luján gave more information about these facts in her |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 54, "sc": 1450, "ep": 54, "ec": 2059} | 644 | Q55072099 | 54 | 1,450 | 54 | 2,059 | B. Traven | Hal Croves' death | interview for the International Herald Tribune on 8 April 1969, where she claimed that her husband's parents had emigrated from the United States to Germany some time after their son's birth. In Germany, her husband published the successful novel The Death Ship, following which he went to Mexico for the first time, but returned to Germany to edit an anti-war magazine in the country "threatened by the emerging Nazi movement". He was sentenced to death, but managed to escape and went to Mexico again.
On the other hand, the hypothesis of B. Traven's Germanness seems to be confirmed by Hal Croves' |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 54, "sc": 2059, "ep": 54, "ec": 2695} | 644 | Q55072099 | 54 | 2,059 | 54 | 2,695 | B. Traven | Hal Croves' death | extensive archive, to which his widow granted access to researchers sporadically until her death in 2009. Rolf Recknagel conducted research into it in 1976, and Karl Guthke in 1982. These materials include train tickets and banknotes from different East-Central European countries, possibly keepsakes Ret Marut retained after his escape from Germany after the failed revolution in Bavaria in 1919. A very interesting document is a small notebook with entries in the English language. The first entry is from 11 July 1924, and on 26 July the following significant sentence appeared in the notebook: "The Bavarian of Munich is dead". The |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 54, "sc": 2695, "ep": 58, "ec": 327} | 644 | Q55072099 | 54 | 2,695 | 58 | 327 | B. Traven | Hal Croves' death & B. Traven is Moritz Rathenau, halfbrother of Walther Rathenau? | writer might have started this diary on his arrival in Mexico from Europe, and the above note could have expressed his willingness to cut himself from his European past and start a new existence as B. Traven. B. Traven is Moritz Rathenau, halfbrother of Walther Rathenau? On the 100th anniversary of the end of the Bavarian Soviet Republic Timothy Heyman, the husband of B. Traven's stepdaughter Malú Montes de Oca and co-manager of the B. Traven Estate published an article in the Mexican magazine Letras libres that reintroduced a hitherto neglected theory. According to the theory, B. Traven was |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 58, "sc": 327, "ep": 58, "ec": 990} | 644 | Q55072099 | 58 | 327 | 58 | 990 | B. Traven | B. Traven is Moritz Rathenau, halfbrother of Walther Rathenau? | the illegitimate son of Emil Rathenau, founder of AEG and therefore the half-brother of the politician Walter Rathenau. Traven's real name was Moritz Rathenau.
This information was provided by Traven’s translator Esperanza López Mateos, who had a close relationship with B. Traven and addressed him as "Mauricio". In 1947, four years before her death, she had revealed the dtory in writing to Mexican cinematographer Gabriel Figueroa, her brother-in-law. He remained silent until 1990. He then gave the name in an article in the French newspaper "Libération". Figueroa further stated that Traven's mother was an Irish actress, Helen Mareck,, which might |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 58, "sc": 990, "ep": 58, "ec": 1572} | 644 | Q55072099 | 58 | 990 | 58 | 1,572 | B. Traven | B. Traven is Moritz Rathenau, halfbrother of Walther Rathenau? | explain Traven's early mastery of English, as well as his closeness to the theater.
The Traven expert Karl S. Guthke analyzed the theory in the Schweizer Monat in 1991 . He came to the conclusion that the thesis was not provable at the time, but that there were reasons to believe it: "It adds credibility to the story (...) in principle that it begins with Esperanza and secondly that it is a definitely unromantic identification." . Traven is therefore not, as other theories suggest, son of a fisherman, a farmer or a theater impresario. Furthermore, Guthke goes on to |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 58, "sc": 1572, "ep": 58, "ec": 2180} | 644 | Q55072099 | 58 | 1,572 | 58 | 2,180 | B. Traven | B. Traven is Moritz Rathenau, halfbrother of Walther Rathenau? | suggest that "Ret Marut" may be a partial anagram of "Moritz Rathenau". Emil Rathenau's middle name was Moritz, and his grandfather's name was Moritz. The marriage of Emil Rathenaus was not very happy; he loved both the theater and women.
A third point Guthke mentions is that Ret Marut repeatedly indicated that he was not dependent on theater fees, and also the "Ziegelbrenner" could hardly have brought in very much. Other things may arguably make sense if one assumes that B. Traven was Moritz Rathenau. He was in many ways the opposite of his half-brother. Traven was a pacifist, the politician |
{"datasets_id": 644, "wiki_id": "Q55072099", "sp": 58, "sc": 2180, "ep": 58, "ec": 2815} | 644 | Q55072099 | 58 | 2,180 | 58 | 2,815 | B. Traven | B. Traven is Moritz Rathenau, halfbrother of Walther Rathenau? | Walter Rathenau was responsible for German armaments in the First World War. Traven's solidarity with the proletariat would also be understandable, in opposition to his relationship with a great industrialist which he, as an illegitimate son, was not supposed to have.
Proof could not be obtained from the Rathenau famiy, says Guthke (1990), because Walther Rathenau’s estate was lost in 1939 and Emil Rathenau’s estate was burned in 1943. However, Walther’s estate reappeared again in an archive kept secret in Moscow until 1990 and can now, nearly 30 years after Guthke's essay, be consulted at the Walther Rathenau Society. |
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