APPENDIX F - MY SWABIAN NEIGHBOR
A BEAUTY FOR BEHOLDING
A wonderful
time derserves written memory
by
H.L.Otto
Atchison Kansas
April 1990
Runner: Loving challenge.
Dedication
to me
to you
to good feelings
to finding the better way
Challenge
if you seek a better way
if I do walk along with you
we both will change for the better
Preface
I have taken a break from the
final stage of my
dissertation, writing this paper for the purpose of saving
some memories worth saving. Also, I lay the foundation
for
a possible life-time partnership with my neighbor. And
a
partnership, as an organization, ties directly back into my
dissertation. An added plus comes from putting the
dissertation into my changed whole-life perspective. My
neighbor has changed my life, and this paper becomes valued
evidence of my enhanced worth and worthiness which I in turn
share here.
In my will to write forever and
for ever, I choose the
time and topic.
Swabian
Theory W a271
And if I ever visit Swabia, I
can experience the joy
of anticipation between now and then!
Compared to the complexity of
a dissertation, the
lesser complexity of this short paper permits a much simpler
form. Thus some sections of my developing non-fictional
writing style are not used - namely:
summary contents
approval
copyright
abstract
acknowledgements
style
glossary
introduction
parts
sections
review
next
Now on with my recent memories
and then the reality -
for reality bases on memories. My dissertation also bases
on memory, but moreso on the memories of logic - of rational
thought. That idea of rational thought - namely scholarly
method - also finds display in the this paper, specifically
in section 3. Scholarly method differs from scientific
method.
Contents
Page
Preface . . . . . . . . . . . . . . . . . . . . . . . .
Contents with tables and figures . . . . . . . . . . . .
Works Cited with annotations . . . . . . . . . . . . . .
Swabian
Theory W a272
Section F1 - My swabian neighbor
In our neighborhood of cities
along the Missouri River
where the states of Kansas and Missouri join, there exists
the activity of dancing. Just the fact that dancing exists
here, does not surprise anyone. Yet one Saturday night,
I
met a lady at such a dance - for me, a significant event.
And again, not that meeting any lady becomes significant,
for there were many there - but that this lady was special.
Among other attributes, she was Swabian - born and raised.
And she pointed out the importance of understanding her
tradition.
Swabia lies in the southern area
of the Federal
Republic of Germany. Looking at a map with north oriented
to the top, Swabia places to the right of the Rhine River
and up from the Donau River. The capital of Stutgart
provides a central focus for the Swabian locale.
The Swabian heritage bases on
farming (1 11), and the
Schwobs, as a matter of natural course, practice barnyard
humor. A simple example follows. And you need to
know that
a Gog grows wine in the Tubingen area.
A Gog had his picture taken
with his pigs. With great
pride he passed it around at the Stammtisch, emphasizing
to his drinking buddies: "I'm the one in the
middle."
A more serious form of togetherness,
and in contrast
to the farmers of America, centers around the country side.
Swabian
Theory W a273
The Swabian will eat out
with the family occasionally.
This is usually combined with an invigorating,
appetite-building walk through the woods of the
Swabian
Alb, or tramping through the Schoenbuch Forest,
on a
Sunday morning before competing for seats in a Gasthaus
or on benches around an authorized fireplace in
the great
outdoors for a do-it-yourself picnic. (1 30-1)
The idea that people should want
to do anything as
useless as rambling [walking] has only become acceptable
to the local inhabitants in the second half of this
century. The fact taht they find it difficult
to
understand the point of an activity that does not
bring
in a penny of profit has nothing to do with miserliness,
but simply reflects the frugality, often bitter
poverty,
of the lives that the older people led in their
youth.
(2 15,20)
The Schwobs live with their natural
surroundings. And
those surroundings are vivid in color, and in heritage.
First, we visit my neighbor's heritage. Second, we visit
my
neighbor's natural surroundings where both Baroque
(onion-shaped spires - 2 204) and Rococo are implanted
(1 61).
My neighbor originated in the
town of Grupp. The town
springs to life from a 216 page hardbound book (5). From
the picture on page 10 my neighbor will describe where her
childhood home was located. "Behind here." "And see
the
park space, the parks are all around." Then the pages fly,
"Here, let me show you where we played in the forest."
We
were now on page 50. That book was of high quality paper
and narrated in German. Obviously it was not a tourist
product, with most, if not all, of the books sold locally.
In contrast to the Grupp book,
my town of Atchison had
Swabian
Theory W a274
a 1947 brochure for use in economic development. The
brochure has not since been updated. I conclude that
Atchison has less of a functional heritage than Grupp.
The
guality of my Swabian neighbor's legacy rank's higher.
Even
the Atchison Benedictine legacy rank's lower than the
Swabian Benedictine communities (2 42,109,219). In
simplistic terms, my locale has lost its grip on a quality
heritage - perhaps the same goes for all of America.
My neighbor's natural surroundings
explode into vivid
life in the form of the Swabian Alb. The Alb as a natural
surrounding cannot be separated from the Swabian heritage -
for the Schwob people, to me, are great integrators. They
integrate and rationalize the aspects of their lives.
Soldiers...
The Alb specifically perpetuates
visions of the nymph,
of people made invisible by a lump of lead, of hero's caves,
of Celtic ramparts, of pilgrims, of the Druckerle wise
spirit, and of ramblers (2 5-11). Ramblers in the Alb
equate to serious hikers in America. Ramblers are also
differentiated form the local trippers and foreign trippers
- who together make up the general category of tourist
(2 37). To be a rambler you must integrate the spirit of
the Druckerle.
In the United States we have the
Rocky Mountain
continental divide, where the waters flow from one side to
Swabian
Theory W a275
the Pacific, and from the other side to the Atlantic. The
Swabian Alb can be likened to a continental divide in that
from one side the waters flow to the Atlantic, and from the
other side the waters flow to the Black Sea (2 29).
The town of Grupp lies in the
Neckar Valley, North of
the Alb, across 20 miles (30 kilometers) of rolling
farmland. The valley farms meet the Alb at the ledge called
Albtrauf. The vista from the overlook stuns the
imagination. In contrast, the inner Alb sprints the
imagination. Although the Albtrauf extends 150 miles, no
one know, has traversed the thousands of miles outlined by
the bays, spurs, and valleys of the Albtrauf (2 15). Thus
the challenge of the Alb to the outer and inner self would
seemingly remain forever.
Rich Swabian art also remains.
The oldest sculptures
known, and still the finest, were found in Alb caves - the
half-relief of a man being 34,000 years old (2 185). A
Romanesque monastary (1109-1739) was replaced by a Baroque
edifice, saving the crucifix (2 106). The Romanesque fresco
"Christ in Judgement" was discovered in a country village
castle chapel overlaid by two other impressive works, one
Gothic and one Baroque (2 205).
The Baroque artists working on
Zweifalten used the
full range of colour and form offered by the style
of
their age. Here spiritual values are given
palpable
shape, and a miraculous, visionary atmosphere
pervades...(2 107)
Swabian
Theory W a276
The pilgrim altar of the Albtrauf
dates as late-Rococo
(2 11). The Ave Maria pilgrim church is a jewel of pure
Rococo plaster and stucco (2 208).
Schwob politics are integrated
and reconciled as
exemplified by the building of the tallest stone-built
church in the world.
The Minster, built [began
1377 ended 1885-90] by the
Ulm inhabitants without outside aid, is a monument
to a
sensible political system based on a balance of
power.
The Minster was, in fact, built during the century
and a
half following the first charter (1397), which modified
the city's medieval hierarchy and gave the various
orders
of citizens a certain degree of equality.
The Ulm
citizen could vote on how the city was to be run
(when
the time came, there was even a vote on the
Reformation)...all the orders had chartered rights
which
were protected to a certain extent simply by the
briefness of the periods of office of the
officials....this...freedom released so much joyful,
responsible energy that Ulm reached the zenith of
its
prosperity. (2 182)
Religion and art also seems to
be integrated,
reconciled, and balanced, although many items were destroyed
by the newcomers (2 30,179).
After changing faith seven
times [Blaubeuren] finally
became a Protestant monastery... Art historians
say that
the magnificent choir stalls...and the High Altar,
by a
number of Ulm artists, are "the most perfect specimens
of
their kind that Swabian art has produced".
(2 179)
Switching now to the religious changes.
The Dukedom of Wurttemberg
became Protestant in the
very early days of the Reformation. A few
free cities
joined the new movement, but in the patchwork quilt
of
sovereignties that made up the Alb, half of the
population had no choice but to remain Catholic.
(2 171)
Most of [Wurttemberg] was divided
up amongst a variety
of landlords ranging from monasteries to free cities.
Swabian
Theory W a277
These also determined whether their subject should
be
Roman Catholic or Lutheran. (2 172)
The Alb had a settled population
as early as the
Bronze Age, and most of the people established here
contrived to stay when new waves of people arrived,
Throughout the millenia, the Alb population has
preferred
to change its language, customs, and gods, rather
than
its homeland. (2 56)
The Schwob, with sure exceptions,
have a mind of their
own and thus are learners. And the Schwob, also with sure
exception, are learners and thus have a mind of their own.
The modern Swabian...did
not evolve until after the
terrible Thirty Years' War, which destroyed the
established population....At the end of the 17th
century,
in order to attract settlers, the Wurttemberg ducal
authorities proclaimed religious freedom for anyone
prepared to settle in the despoiled Alb. THe
promise
attracted, in particular, Protestants from Tyrol,
Vorarlberg, and Switzerland. (2 58)
Nowadays...clergymen can occasionally
be heard
complaining of the "sectarian confusion" in the
Alb
villages - a sign that the local people's independence
of
character is beginning to reassert itself.
This is
underpinned by a tradition of pietism in some areas
which
does not believe in leaving all the preaching to
the
parson, and restricting the Word of God to Sunday
use.
(2 174)
My Swabian neighbor also reasserts
independence.
Swabian short term heritage finds
root in substantial
material things - wine, cars, houses, and land. The
Schwob's life-work intimately bonds with things s/he can
touch and craft. Yet a philosophical context persists in
the mind.
Although he spends a lifetime
working and saving for
property and houses, even the Schwob knows that
he can't
take it with him when he goes to meet his Maker.
So why
does he knock himself out and deprive himself of
so many
luxuries and pleasures? He claims he is doing
it for his
Swabian
Theory W a278
children, but he threatens to cut them out of his
will
every time they do something out of line.
(1 14)
A German proverb says that material
goods ARE the
ideals. And that hard work is the content
and the way of
life of the Schwob (1 14).
In the most simplistic terms -
The Swabian [is] "rau, schaffig,
und sparsam" ("rough,
industrious, and thrifty")... (1 13)
Economic thrift and love of hard
work, and the
building of a house are life-time goals (1 12).
If hard work is the content of
the Schwob life and if
that brings them contentment, there must also be a
non-contentment from the normal stress and strains of being
social. The Schwob, like any other human, has bad times.
Author Bob Larson relates -
When the Swabian is upset
or feels wronged, he will
gripe out loud to himself. This practice is
known as
bruddeln. My father-in-law and my wife do
it frequently.
No sublimination of feelings, no pent-up emotions,
no
knot in the stomach. With my wife, I find
it an
excellent early warning system - for me to get out
of her
way! (1 11)
Perhaps then, the Schwob would
be an easy mark for
courtship - in the sense that the inner self remains
relatively free and open to ideas of dreams, romance, and
tenderness. Yet, in practice, the Schwob culture seems
to
have not yet advanced to the security of not being cut out
of the parent's will, or of open partnership (equality of
the sexes) in marriage. Granted there are always
exceptions. But here we speak of the general cutural
Swabian
Theory W a279
tendency.
Asked to make a declaration of
love, the Swabian will
stammer a few non-committal syllables. (1
7)
On the other hand, if anger comes
to the Schwob, any
hint of stammering disappears.
Provoked, he will give full
vent to his ire with a
richness of invective... Volatile and easily
aroused [to
anger], the Swabian can swear "like a grenade"
(granatenmassig)... "Leck mi am Arschle" ("Kiss
my ass")
is so frequenly on his lips - to convey anger, disgust,
or insult, but also surprise or joy - that the phrase
is
know throughout the Federal Republic as "The Swabian
Greeting." (1 7)
Considering this affrontiveness
of the Schwob,
drinking to excess does not seem to be problematic. We
can
be assured from familiarity with human nature that excesses
do exist in any culture, but the Schwobs seem to have a
secondary place for serious drinking. However, the place
for drink, does definitely exist.
After the ethic of hard work plays
out, viertele
schlotza passes the time.
He takes his time, contemplating
the color with his
eyes, smelling the aroma with his nose, testing
the
sweetness by rolling his tongue around in his mouth,
enjoying the full bouquet with all his senses.
He does this usually after a hard
day's work (schaffa
or wuhla) in one of those half-timbered inns
(wirtschaftle) which must smell of cigars, roast,
and
fresh pretzels. (1 16)
A Stuttgart visitor's guide explains
the basic Swabian
quaities as thriftiness, industriousness, and soberminded
practical thinking. And the Stuttgarter, if not also the
Swabian
Theory W a280
Swabians in general, have a longing for far-away-places
(6 19).
We have toured a bit, around the
Schwob cultural
landscape. We have touched only bits and pieces.
The above
example of Schwob humor provides a case in point. There
exists a demur about themselves, yet their complexities
indicate a depth of personhood. Their breath of humor and
philosophers offer evidence of their self-esteem and
individuality.
Swabian humor reflects pride in
and calls attention to
typical Swabian attributes: thrift, hard work,
love of
domesticity, saying very little (when the occasion
might
warrent more being said), yet thoroughly enjoying
gossip,
and coarseness. (1 25)
Before going on the the Swabian
philosophers, a
summary of a Schwob can be made as follows -
The true Schwob...is well
known for the firmness of
his will....he is equally noted for his dogged
persistence, his steadfast stick-to-it-tiveness....
(1 45)
I don't think the Schwob culture
as being as
chauvenist as the above quotes first indicate. From knowing
my Schwob Beauty, I can attest that, at least in her mind,
these descriptions apply, in general, to both men and women
of the Swabian state.
The Schwob shun high German and
in the same spirit
their philosophers are not immediately apparent as a topic
of everyday discussion or debate. Yet some heavy philosophy
Swabian
Theory W a281
was born from the Swabian heritage - specifically the 19th
century ideas of Schelling, Hegel, and Holderlin.
Schelling was born in Leonburg
of a Lutheran minister
who was a professor of Oriental languages (1 78). Hegel
was
born in Stuttgart of a ducal civil servant who was expelled
from Austria in the course of the Counter Reformation
(3 sv). Holderlin was born in Lauffen on the Neckar (1
151)
of a parson's daughter, twice widowed, who, in simple and
rather narrow piety, wanted Hegel to be a minister (4 sv).
His step-father was the mayor of Nurtingen. All three were
brought together at the theogogical seminary in Tubingen -
The Tubinger Stift, with its rigid
and demanding
intellectual regimen, produced more poets and
philosophers than it did Protestant pastors, perhaps
because its curriculum induced them to question
theology
rather than profess it. (1 81)
Perhaps the Stift curriculum designers
intimately
understood the questioning essence of natural learning.
Thus Schelling, Hegel, and Holderlin learned. And in turn,
they produced scholarly works. And for those that see the
technical aspect of scholarship -
The word tufteln means to puzzle
or mull over a
technical problem until a solution is found.
The
Swabians, just like the Yankees, have a long association
with and affinity for this art, which is called
"tinkering" or "puttering..."
Schelling and Hegel carried this
Swabian mulling to a
grand scale.
Swabian
Theory W a282
Table F42 - Schelling's time hierarchy
___________________________________________________________
Year Age Work
____ ___ __________________________________________________
1854 79 Died in Switzerland as the forerunner of modern
existentialism.
1841 66 Privy councilor in Prussia, lecturer at the Univ.
of Berlin, and
member of the Berlin Academy.
1827 52 Professor at University of Munich.
1806 31 Government posts provided time to lecture Erlangen
and Stuttgart.
1803 28 Co-editor with Hegel of the "Critical journal of
philosophy."
Appointed at University of Wurzburg.
1802 27 Schelling held the role of the Absolute as the
keystone of
philosophy, whereas Fichte held the
ego. The
break with Fichte was complete.
1800 25 "System of transcendental idealism."
1798 23 "On the world soul, a hypothesis of advanced physics
for the interpretation
of the general organism."
1797 22 "Ideas toward a philosophy of nature."
1796 21 "Of the ego as a principle of philosophy."
"Philosophical letters
on dogmatism and criticism."
Worked as a
private tutor. Began break from Fichte
yet became a
close friend.
1794 19 "On the possibility & form of philosophy in general"
under the critical
approval of Fichte.
___________________________________________________________
Note: (1 78-80).
Swabian
Theory W a283
Table F43 - Hegel's time hierarchy
___________________________________________________________
Year Age Work
____ ___ __________________________________________________
1831 61 Died of cholera in Berlin.
1818 48 Professor at University of Berlin.
1817 47 "Encyclopedia of the philosophical sciences in
outline."
1816 46 Became professor of philosophy at Heidelberg
University based
on two volume "Science of logic."
1808 38 Director of Numberg secondary school.
1807 37 "Phenomenology of mind" attacks Schelling's system.
Editor of the
Bamberger Zeitung.
1803 33 Co-editor with Schelling of the "Critical journal
of philosophy."
"Methods of scientific
treatment of the law of
nature."
1802 32 "Belief and knowledge."
1801 31 Book comparing Fiche and Schelling.
1800 30 Teacher at University of Jena based on his
dissertation
"De Orbitis Planetarum."
___________________________________________________________
Note: (1 80-1).
For Hegel, philosophy is the science
of the
development of absolute mind (Giest, in German)
in all
its manifestations, past and present. According
to
Hegel, it is the function of the philosopher to
make men
conscious of what art and politics, commerce and
religionare so that mind can exert itself to its
utmost
capability and thus become absolute. Hegel's
philosophic
system encompasses part of logic, of the philosophy
of
nature, and of the philosophy of the mind, with
logic
supreme. Another feature is the philosophy
of history,
which Hegel viewed as man's intellectual development
as
well as external events.
Hegel was the philosopher who
developed the dialectic
method of thesis-antithesis-and synthesis.
(1 81-2)
Swabian
Theory W a284
Table F44 - Holderlin's time hierarchy
___________________________________________________________
Year Age Work
____ ___ __________________________________________________
1843 73 Seemingly dies of old age in Tubingen.
1806 36 Given three years to live of nervous irritability
and profound
melancoly.
1804 34 Librarian.
Traveled.
1799 29 Second volume - "Hyperion."
1797 27 First volume - "Hyperion."
1796 26 Took job as tutor.
1795 25 Traveled extensively.
1793 23 Took job as tutor.
1792 22 First poems published - in Musenalmanach.
1790 20 Received masters but declined Lutheran ministry.
___________________________________________________________
Note: (1 151-2).
Hesse wrote of Holderlin's last
poem -
The pleasures of this world were mine to know,
My childhood days passed by, long, long ago.
The summer months, how quickly did they fly!
I'm nothing now. I only wish to die. (1 154)
Hesse shared a kinship with the
Stift threesome.
He suffered from the same discipline
in the Protestant
theological seminary at Cloister Maulbronn, as did
Holderlin [and Hegel and Schelling] a century earlier.
(1 162)
Hesse was the Nobel Prize and
the Goethe Prize for
Literature in 1946 and the peace prize of the German
book
trade in 1955. He died in...Switzerland....[at
85]
(1 164)
Thus Swabia speaks. Yet
I would have never heard, had
I not met a Swabian lady - born and raised in Swabia. She
provided books to assist my understanding of her by
understanding her heritage. I was impressed. And
in return
Swabian
Theory W a285
I express my appreciation and write these notes of a memory
worth saving.
Section F2 - A beauty to behold
Evidence of beauty has many manifestations.
The
proverb, "Beauty is in the eye of the beholder," applies
here.
Yet, in differentiation, the eye
of scholarship
usually lends more credibility to the evidence of beauty.
Thus we proceed.
From the top down. Some
incidentals - my neighbor has
brown hair, brown eyes, and thin lips. She wears little
makeup, wears earrings of gold or silver, and her hair falls
almost to the shoulders when not in a ponytail. Her mind,
I
think, portrays rational thought - yet at a less prolific
documentation activity then I. There are hints that when
time and choice would permit, either written, mathmatical,
or analytical evidence could be produced.
Her oral manifestations of the
Schwob talk-to-thyself
characteristic takes on more of a just-plain-talk mode -
especially to German speaking friends. Yet there exists
a
contemplative silent mode. Thought, then action.
The talk
mode provides many friends, and, in general, a friendly
aura. That aura or quality of life, displays enthusiasm
- a
catching attribute. Thus to be with her provides a certain
excitement.
Swabian
Theory W a286
The body of my neighbor provides
a trim profile. Some
would, perhaps, describe it as skinny. Yet I believe that
to not be the case. The body provides a dancing partner's
dream - resistant for following leads, flexible for close
quarters and fast action, and light for dipping - the kind
where the ladies hair touches the floor.
Legs are long, look great in short
skirts and short
shorts, and provide the locomotion for the waltz, fox trot,
east coast swing, west coast swing, cha cha, ten step, four
corners, two step, polka, cotton-eyed joe, or just plain
weight shifting. Her height provides for cheek-to-cheek
closeness for those slow dances.
The feet are particularly special
- during several
dances I caught.... [never finished]
Swabian
Theory W a287
Section F3 - The future reality
People do change, or perhaps our
understanding
changes.
Note the difference between the
scholastic method and
the scientific method. Many scholars, even at the
university, do not get onto the deeper meaning of the
scholar - call it the difference between a mature PhD and
not, if you will. But the point cannot be to degrade PhD
maturity, only to point through to the essence, in my mind,
of a scholar - those five evidenced attitudes quoted below.
In differentiation, scientific
method, by design and
purpose, supports scholarship - and a very essential
support.
Scientific method. [never finished]
Scholar. 1a:one who attends
a school or studies under
a teacher :PUPIL, STUDENT. 2b:a learned person;
esp.one
who has the attitudes (as curiosity, perseverance,
initiative, originality, integrity) considered essential
for learning. (6 sv)
Summary. A Schwob brings
with them a rich learning
tradition - as everyone might. They are curious.
Apparently my Swabian neighbor was curious about American
servicemen - specifically Edgar and Terry. So curious that
she married the latter and satisfied her curiousity about
American.
They are persevering, as the chapter
1 references
about wine, cars, houses, and property indicate.
Swabian
Theory W a288
They have initiative. Perhaps
this attaches to
curiousity. However, many people are curious, yet do not
take the initiative to action.
They are original. The choice
to action perhaps leads
directly to creativity, originality, and synergism. Many
people act in terms of work, yet do not add the mental
effort of originality.
They have integrity. Industry
has been attracted to
Swabia - their quality of work and thus quality of life has
earned the respect and patronage of industrial firms.
Thus I find my Swabian neighbor
as a scholar.
Now I return to my scholarly quest,
specifically the
dissertation. And this paper was also a scholarly endeavor
to better my life - and hopefully, Ingrid's life.
Table F45 - Lingering - a poem
____________________________________________________________
When we are childlike, we impulsively stop and play,
Letting the world provide what may.
Then as we linger, something usually comes,
And our energy and attention, once again runs.
As out inner child comes back to the ways of the adult,
A thing called organization provides sort of a cult.
Be it religion, family, or business,
that organization thing demands attention,
And then lingering, many times, dissapears without mention.
Out of those busiest of lives,
there are moments, perhaps so few,
When the mind begins to chew,
And sometimes puts on a slow fester, like a brew.
Swabian
Theory W a289
This malady comes along with the becoming-life
of being so busy,
Thus good business, good family, and good religion,
seems to make us dizzy.
Even our health - mental and physical,
May become critical.
We may even be forced through sickness to linger a while,
To then rest and put some rough life-edges to the file.
You then see that life is not so straight,
even for a single mile.
Effective organization however,
purports to be ever so straight,
So why then, can't an individual be ever so straight?
And why does an individual have cause,
to linger along life's way?
Be they waiting? And for what?
Or are they just staying out of the fray?
No matter what the answer be,
It is only for each, their own life-phase to see.
Thus when our child lingers in a family,
they grow and think,
And when we go into business,
we build a product, link by link,
And when in retirement,
of life's fruit do we hopefully drink.
On this short way of life, we can and do linger,
Yet we seem pushed, again and again, by growth's finger.
Then somewhere in between - being called lazy,
And continually rushing frantically,
as if we were in a craze,
We choose and organize for that next life-phase.
We linger no more,
We enthusiastically go to the fore.
That is, only til life once again becomes a chore,
Then we can linger once more,
For lingering, just as breathing, is at life's core.
Swabian
Theory W a290
Works Cited with annotations
1 B.Larson (1980) Your Swabian neighbor. Charlottenplatz,
Stuttgart :Verlag Schwaben International.
2 G.Kleemann & E.vanHoorick (1982) Die Schwabische
alb.
Wurzburg :Sturtz Verlag. A narrated picture
book.
3 Collier's Encyclopedia (1981).
4 Britannica (1987).
5 K.W.Jauss (1989) Holzhauser heimatbuch. Ebersbach/Fils:
Bechtel Druck GmbH.
6 J.Thaller (1986) Stuttgart 87. Stuttgarter Messe.
61 Webster's third new international dictionary of the
English language (1961,1986).
