The Religious 493 ern world. To this general chapter Vives was sent. He impressed Pope Leo XIII who kept him in the Curia and had him near him on his death-bed. He remained in Rome for the rest of his life, entrusted with manifold important business, including the commission about Anglican Orders, In Rome he ran a very successfal Latin American Conference and became a cardinal. Perhaps because they both came from humble backgrounds, he felt that he and Pius X were ‘twin souls’. In his last years the nervous problem returned and he died at the age of only 59.4 Violently ejected from Guatemala, kept out of his homeland for years, forcibly expelled fom Ecuador, then turned out of France— such a career of melodrama was likely to make him respected, especially as he had an organized mind and wrote large textbooks Nothing in his career gave him any chance of understanding French, English, or Italian modernism, yet he was one of the drafters of Pascendi, nor had he any chance of understanding German Catholicism THE BENEDICTINES The reason for the existence of the Benedictines was to worship God through the formal liturgy and psalmody, whatever other works of scholarship, education, or agriculture they might undertake. French Benedictines realized that they had a vocation to teach the Church and the world something about worship. Prosper Guéranger was a warm disciple of Lamennais, almost to the point of adulation, and contributed articles to L’Avenir, but withdrew from the master when Rome condemned him. He thought that what was wrong with France was the antipapal Jansenist Gallican spirit. He was an ultra- montane, not in the least political, but devotional. Solesmes, in the diocese of Le Mans, dated as a monastery from ror0 and was shut at the French Revolution. In 1832 Guéranger bought the property and next year opened a small Benedictine house, the first such revival in France of the nineteenth century. For a time it suffered from debt. Before the revolution Solesmes had about sixty monks, but Guéranger began with very few. He had no previous Benedictine experience except from books, and his customs were odd. The * For Vives y Tuto, see the fine article in DHEE sv. He died at Monte Pozzo in 1913, secking a cure; Capuchin statistics in DIP sv. Cappaceini, 235494 The Religious monks wore brown. There were four hours of worship in the day, seven or eight hours on feast-days, and it was soon splendid both musically and liturgically; at other times the house was filled with silence. The rise in vocations meant that within three decades he was building more accommodation—building, without enough money, very uncomfortable cells. The abbey flourished only with the com- ing of Louis Napoleon and the encouragement to the Church which that meant for France. Guéranger was aware that each French diocese had its own liturgy, usually marked by what he took to be Gallican or Jansenist formulas. There were still more than twenty forms of service in France, a few historic in the old Gallican tradition, more of them due to the Jansenist reforms of the last century. Guéranger wrote the history of the liturgy, learnedly but not critically. The work of an abbot did not prevent him from issuing volume after volume on the history and practice of worship.* It was a protest against ‘undisciplined’ variety in the manner of services, and he argued that it was moral and loyal as ‘well as sensible that everyone should follow the Roman texts of ser~ vices. Many dioceses valued their old customs and resented the idea that they were not loyal. But the drive towards uniformity was relentless. Pope Gregory XVI was openly on its side. He admitted that to go back on such diversity could not be the work ofa moment, but declared that bishops who tried to bring their services to the Roman pattern were to be strongly encouraged. Thus Guéranger and his abbey became the focus of the Romanizing movement in liturgy in France, by which the dioceses surrendered their varieties. The house became a centre of the revival of the Gregorian chant in church music, and acquired a European fame. In France, Benedictines now existed again, though they were ille- gal unless they won a licence from the State for a particular work. ‘They went ahead, taking no notice of the State. The Benedictines of the 1840s and 18505 were proud to wear their habits in the streets of Paris without asking leave from the State. They did not always, have a high opinion of Rome's understanding of their problems. > Important are Les Istturos lugigus (3 vols; Pars, 1840-S1), and L'Anne urine (9 vole? Le Mans, 1841-60, "Gregory XVL to Archbishop Gousse of Rheims 6 Aus. 1842; in A.M. Bernasconi (od), dete Gregori Papae XV i, 334-5, Gousict bd asked about the varity of lcrgis. Unde Pins IX he became cardial andl id all he could fr the Romat bitrgy andthe fight ‘against Jenison ad GaleaismThe Religious 495 Guéranger owed his ability to found Solesmes to the personal deci~ sion of Gregory XVI, who resisted prudent pressures from the Curia that this would be illegal under French law. Yet Guéranger accused Gregory XVI of excessive timidity in the face of modern govern ments—this because he was determined that the house should be ‘exempt from the bishop, and under the pressure of the French State the pope agreed that it should come under the bishop's authority. ‘When Pius IX succeeded as pope, Guéranger was gratefal to him for conceding the exemption that he demanded. Yet his experience made him sure that neither pope nor Curia understood the monastic ideal and its needs. Certainly it was odd that at Guéranger’s death Pius IX should issue a brief (19 March 1875)’ which praised his learning, and fervour, and thanked him for the part he played over the doc trines of the Immaculate Conception and papal infallibility, and men- tioned what he did to persuade French dioceses to accept the Roman liturgy—but only hinted at his true claim to stature, the revival of the Benedictine way of life, both in France and beyond.* ‘The monks of Solesmes were exiled in 1880 and 1882 but were not finally expelled from France until 1901. They settled first at Appuldurcombe House near Wroxall in the Isle of Wight. Then they acquired the estate of Quarr, the site of a medieval Cistercian abbey near Ryde on the island. They recolonized Solesmes after the First World War, but Quarr remained as a Benedictine house. ‘The abbey at Famborough near Aldershot, which owed an impe- tus to the exiled Empress Eugénie, was already planned by 1896 when the Solesmes Benedictine scholar Fernand Cabrol was elected prior. In 1903 he became the first abbot, received more refugee French monks, and with Henri Leclereq tumed the abbey into a centre of historical scholarship. The group that collected at Farnborough could rival the old eighteenth-century school of Saint-Maur: Wilmart, Pérotin, Quentin, Gougaud, and others. They made a superb monas- tic library which lay about the corridors in heaps—a disorder that was only apparent. At Rome the historic Benedictine house was St Paul's outside the Walls, where St Paul was said to be buried. They were brought to nothing in Napoleonic Italy although one of their monks was elected as Pope Pius VII. After 1814 their Benedictine pope instantly set to 7 ASS (875), 375-7. ® CE L, Soltne, Salsmes et Dom Guéraeer (1805-1875) (Si 60, 73,176. Pierre de Solesmes, 1974),496 The Religious work to restore them, which was needed as the abbey was falling down. An expensive work of reconstruction was ended when care- lessness by restorers caused the fire of July 1823 which destroyed almost the whole church. They did not tell the dying pope of the fate of his money and care. They started again. Gregory XVI dedicated the high altar. They were still not complete when the Roman repub- lic of 1849 drove from St Paul’s all the monks but two retained as caretakers, and Mazzini with his triumvirs took their city house of St Callisto in Trastevere as a gaol. During the siege of the city wild men tried to blow up St Paul’s but the French army arrived in time. The monks expressed pleasure with Garibaldi because he retreated, and refused to fight through the city, and therefore saved its monuments and churches from the devastations of a street battle. Pius IX, who loved the abbey and came often, was at last able to rededicate its church in December 1854. After the fight at Porta Pia one of their monks was stabbed in the street in daylight. Since the Pope could no longer visit the abbey, the monks regularly took gifts to him. The 1873 application of the Piedmontese law dissolved the monastery legally, but the State took it over as a historic building, made sure that it was in repair, and allowed the abbot and one monk at least to be its caretakers—and slowly the community gathered again. Cardinal Pitra of Solesmes lived all his later life in the town house of St Paul's. The monks engaged not only in the care of a great house and of the tourists and pilgrims who came, but had a parish out towards Ostia and others up the Tiber valley, and therefore several monks were parish priests. The life of the monks was varied in that seminarists lived there, as did a few secular priests to help with the parishes and the services. That made for an odd situation, and after the 1850s the monks preferred their novices not to be at St Paul’s but to try their vocation at the monastery of San Pietro in Perugia ‘The numbers at St Paul’s in 1786 were: 27 priests, 8 novices, 8 con- vei, and 20 secular clergy. In 1853 (under Abbot Pappalettere): 15 priests (including 2 Benedictines from Solesmes), $ postulants, 5 con- veri, and more than 40 other people including secular clergy and 10 lay servants not conversi. In 1858 there were 20 priests, and a total community of 71 (including 1 Irish, 1 French, 1 English, 5 Prussians, and 1 Pole) ‘There was a big difference between a community such as St Paul's, where the continuity from old times was only broken briefly twice,The Religious 497 and a community such as Solesmes, where its founder had not an hour's Benedictine experience. Guéranger first came to St Paul's four years after he founded Solesmes, to find out what a Benedictine ‘community was like. A house with historic continuity was likely to be more leisured, to the outer eye less zealous, than the newcomer. ‘The monks of St Paul's did not even have a common purse for their moneys till Abbot Pappalettere instituted one in 1855. The old house was more likely to be open-minded in politics than the new. Guéranger was an ultramontane, but at St Paul’s they were not all conservatives. Abbot Pappalettere was turned out of Monte Cassino, where he went after his time at St Paul's, for being friendly to King Victor Emmanuel. Pappalettere’s successor at St Paul's, Pescetelli, was for a time the professor of canon law at Modena but during the rev- olution of 1848 he had to flee from the Duke of Modena’s wrath.? Bishop Pie of Poitiers had the chance of buying St Martin’s historic house at Ligugé. He applied to Guéranger at Solesmes, who said that he could spare neither money nor men. Bishop Pie went ahead nev ertheless, and the first four monks were brought to Ligugé by Guéranger in 1853. They prospered moderately until the expulsion of French monks at the end of the century. They returned to Ligugé in 1923 and made themselves a centre of art, music, and ecumenical study."® To their surprise, the monks of Solesmes discovered German dis- ciples at Beuron. This was an early house in the Upper Danube val- ley founded as Augustinian. It was famous for a pietd of the fifteenth century which drew many pilgrims. In the prosperous decades it acquired fine baroque and rococo buildings. The house was secular ized under Napoleon and the lands passed to the Hohenzollern prince. A Hohenzollern widow met the brothers Wolter, both Benedictines, at St Paul’s outside the Walls, and went with them on pilgrimage to Palestine. In 1863 she bought the estate of Beuron and gave it to the brothers, who, like Guéranger, cared about liturgy— Maurus Wolter went immediately to study at Solesmes. The revived house prospered and made other foundations and so became the mother of the Beuron congregation. Its own famous foundation was Maredsous in the province of Namur in Belgium (1872) to which ® See Giuseppe Turbess's use of the abbey’s intetnal chronicle in “Viea monastica detlbbazi di San Paolo nel secolo XIX’, in RB 3 (1973), 494 © Ligugg, during its years of exile, started the Ree Mall, an important contsibutor to monastic sdies,498 The Religious one of the Wolter brothers, Placidus, went as first abbot. The third abbot of Maredsous was an Irishman, Columba Marmion, whose spiritual writings dominated much monastic thinking in the second quarter of the twentieth century. The German Kulturkampf tamed them out of Beuron (1875-87), first to the Tyrol and then to Bohemia. They happened to attract Anselm Schott, who during the Kulturkampf had fied to Maredsous and whose Messhuch der heiligen Kirche had an enormous circulation and helped to create the modern liturgical movement in German- speaking lands. In the twentieth century Beuron became a centre for study of the Gregorian chant, of the oldest Latin translation of the Bible, of palimpsests, and of ecclesiastical art. ‘A daughter-house of Beuron was Maria Lach near Coblenz; it was of early medieval origin and had at first followed the uses of Cluny. Protected during the Reformation by the Rhineland arch- bishoprics, it continued to flourish. When the French armies of the Revolution occupied the Rhincland it was suppressed and the prop- erties sold, In 1863 the Jesuits bought it, built a library, and turned it into a centre for scholarship which published a learned periodical, Stimmen aus Maria Laach and a collection of Councils which became indispensable to the church historians, especially for the history of the first Vatican Council: Collectio Lacensis. But three years after the end of the Vatican Council the Kulturkampf expelled the Jesuits from Germany and the house was not freed till 1892 when the Beuron congregation was able to take it over as Benedictine. Thus it was not till the twenticth century that Maria Laach became the centre of the Benedictine influence on the liturgical movement. The most cele- brated of their students of worship, Odo Casel, entered Maria Laach at the age of 19 and in his maturity gave an exceptional impulse to the study of the history of church services and the manner in which thar study could affoct modern ways of prayer. ‘The revival based upon Solesmes aimed partly at loyalty to Rome and partly at a more worthy monastic rite; that is, there was little sign at first from these endeavours that the Benedictines were about to start a transformation of the people’s way of worship. The ideal was that each abbey should be independent. The indi- viduality went back thirteen centuries to the Rule of St Benedict and stamped Benedictine spirituality and customs. Built into the philoso- phy of the religious life was the special nature of cach religious fam= ily and the possibility of differences, which was freedom of choice, in‘The Religious 499 vocation and way of contemplation. Some of them ran schools, some revived the old tradition of scholarship. As the Curia took more con- twol it administered the canon law touching monks and nuns in a more uniform way. They thought that it would be better if they were federated. They were still few by 1900, far fewer than in the eigh- teenth century, only about 2,000 monks altogether in some 120 monasteries, which meant some very small communities. There arose the odd-sounding new rank of archabbot, to signify the head of a group of abbeys. ‘With weaker branches of orders—formerly strong but weakened by the modern dissolutions—amalgamation was needed to ensure continuity. The congregation of Montevergine, with its venerated picture of the Madonna, had at its height nineteen abbeys and sixteen priories, mostly in southern Italy and Sicily. In the Napoleonic revo- Tution all vanished. Revived after the Battle of Waterloo, it was sup- pressed by the Italians in the 1860s. Its few surviving members had to amalgamate with an existing Benedictine congregation, so they united to that of the historic house at Subiaco."! The history of this amalgamation shows the turmoil into which an order was put by the actions of the State However historic their mother-house, the congregation of Subiaco was then only seven years old. Pietro Casaretto became a Benedictine in his teens, and at the age of 26 was the prior of a little community of ten monks near Genoa, Hee was young and earnest and had the idea of reviving the authentic Benedictine way of life—the exact observance of the Rule of St Benedict: rising in the middle of the night for the mattins office, stiff asceticism, and absolute com- munity of property. Pius IX admired him. The revolution in Piedmont drove him and his monks out of their house and gave him Subiaco not far from Rome, where five monks hung sadly on. There his northerners joined him and in 1851, after being allowed a sepa- rate Subiaco province distinct from the rest not by its area but by its way of life, the pope pushed the general chapter of Monte Cassino to elect him president of the Cassinese congregation (i.e. the group headed by Monte Cassino, always regarded as the chief of all Benedictine houses). Casaretto had the idea of reforming all the Benedictine world on his austere lines, but that ran counter to the ideals of other men 1 They managed to open a new abbey church at Montevergine in 1961500 The Religious reviving Benedictine life in Germany or France (Guéranger had no use for him) and even more to the ideals of the other Cassinese. They thought in terms of liturgical revival, and how monasteries could teach the Church as a whole to worship better; or they thought in terms of education and scholarship, and how the monasteries could help the mind of the Church in the modern world. Without reject- ing the need for austerity, they had other plans for the future devel- opment of their communities. Casaretto could see only the need for personal self-sacrifice, Other Benedictine houses then joined the rule and the group. Nominally they were still within the federation based upon Monte Cassino. He won over historic houses: Praglia near Trieste, Montserrat near Barcelona. In France he fostered an austere abbey, La Pierre-qui-vire. Therefore he needed to effect the separation of his own group of houses from the Cassinese congregation. In 1867 Pius IX approved the group as ‘the Cassinese monks of the primitive observance’ and five years later Casaretto rose to the summit as abbot- general. The Benedictines were in a state of rumbling disturbance; and when the new Piedmontese laws of dissolution were applied to his houses the plight of che Congregation was beyond him. In 1875 he was forced to resign. Pius IX did not accept the resignation, but for everyone’s sake he needed to be out; he slipped away into a little home near Nice, where he died. In such a way a federation could affect even the spirituality of a sin gle house; by bringing it up against customs, or ideals, or even antipathies, which the old independent abbey would not have met in the same intimate way.” Pope Leo XIII was eager about the federation of Benedictine houses. During the later seventeenth century Sant’Anselmo was opened at Rome as a teaching college for Benedictines of the con- gregation of Monte Cassino, Young monks were sent there for three years to study theology and canon law. The place was closed by Napoleon and afterwards there were too few Benedictines to revive it. Pius IX tried to reopen it but was immediately stopped by the Italian laws. In 1888 Pope Leo XIII caused it to be opened in Rom no longer as a house only for Cassinese, but as a central or even hea house for the entire Benedictine order. A monk from the new abbey of Maredsous, Hildebrand de Hemptinne, who started adult life as a 2 For Care, 83 (1973) 36 DIP, i. col. 6308; DBIs.v. with literature; fill bibliography in RES‘The Religious sor papal zouave, was brought in to organize it on the Aventine Hill and there all the abbots were told to meet to make a Benedictine order. Leo XIII pushed the abbots into electing a chief abbot, or abbot- primate, who should live in Sant’Anselmo, hold office for twelve years, and preside over the confederation.'® All this was contrary to the old characteristics of Benedictinism which gloried in the inde~ pendence of the abbey. Even so it was a compromise between the pope’s desire for good order and the abbeys’ desire to keep their free doms.'* For example, in a federation it was sensible to bring the novices together in a special house for their training. Guéranger was passionate against such a plan; each house should be a family with its own novices. There was dispute over the tenure of abbots. St Benedict and his successors expected a tenure for life after election. The nineteenth century was used to the pensioning of the old in all walks of life Several moder statutes for the monasteries expected an abbot to be elected for a limited tenure. Leo XIII evidently thought that a wise piece of modemity. Guéranger regarded it with extreme hostility: life tenure was for him a constituent of the Benedictine way. He believed, and was not alone in believing, that limited tenures made the abbots more like governors and their monks more like subjects, the life tenure kept the ideal of the father of a family with his sons. The French house at La Pierre-qui-vire was founded on old Cistercian land near a granite rock that moved, hence the name. Father Muard its founder had been a village boy who wanted to be a missionary, and grew to become the head of a group of mission priests at the diocese of Sens. He was troubled in soul and mind by the anticlericalism of France and decided that there was a need for a penitential community living in solitude. He passed the winter of 1848-9—while the revolution raged in Rome—in a hermitage hard by Subiaco, and a few months later began to build at La Pierre-qui- vire. He was a man of strange, mystical experiences. He soon died, and his draft statutes for his ‘order’ were rejected by Rome as too rig orous. The house followed the austere ideals of contemporary Subiaco under Abbot Casaretto and had no interest in liturgical ideals Summum semper, 12 Joly 1893, ASS 26 (3893), 371, DIP vii, 7608. ‘The house was closed during the First World War and became an army hesptal but was soon reopened a the peace Among its professors were found able students of the history of monks: Jean Leclereg, Jean Gribomont, etc. The periodical Studia Ansebaiana dates Rom 1933.02 The Religious or leaming. From 1880 to about 1920 Benedictine life was hardly possible in France; a group came to Buckfast in Devonshire where was the site of a historic abbey; but then La Pierre-qui-vire was revived, with wider perspectives but still with the ideals of austere simplicity and faithfulness to the Rule of St Benedict.'* The most historic of them all was St Benedict's house at Monte Cassino. The monks had been driven out by the Saracens, and by the kings of Naples, and by an earthquake of 1349. During the eighteenth century it was steadily peopled by about seventy monks, which was not quite enough for the buildings. The Napoleonic Revolution abolished the monastery but let the monks stay in the house as priests; and at the restoration they instanely became monks again. In 1867 the Italian government suppressed the house, but again let the monks remain, this time as ‘custodians of the national monument’. They were not only custodians and guides, because Abbot Tosti was an eminent historian, and another monk, Postiglione, an eminent sur- geon in the medical faculty of the university of Naples. The monu= ment was caught in the middle of the Italian war of 1943-5, and was destroyed by Allied bombs on rs February 1944. It was reconstructed as it was before, though the old buildings were hardly well-adapted to modem needs (there were twenty-eight monks in 1979). The small number of monks had to maintain the worship, keep up the buildings, guide visitors, administer the diocese, see that their parishes were looked after, run a diocesan seminary for clergy and a school, and continue the tradition of scholarly publication. No one need think that modern monks were persons with uninterrupted leisure, Before the Revolution the house at Cava near Salerno was one of the richest houses in Europe. Its works of art were splendid and its headship therefore went into commendam to provide incomes for car- dinals. In the Counter-Reformation the abbey was revived as a monastic house though mostly for the younger sons of the nobility This glorious architectural and artistic past preserved the monastery through the modern troubles. The Napoleonic Revolution left twenty-five monks in lay dress to be custodians of the treasure. Afterwards it was restored but then the Italian dissolution left only a few monks for the same purpose. Their life, lived amid magnificence, 15 CE DIP. col. 455, and vi. col. 186-7. In 1933 the congregation was joined by the English community of Pinknash, foray a comsanty of Anglican monks frou the sland ‘of Caldey off the coast of Wales. Not until 1959 did the federation take the name of the Benedictine Congregation of Subiaco.‘The Religious 503 was for a time wretched. Bue thereby Cava was saved, a community rare in remembering a continuous history. Einsiedeln in Switzerland, another historic Benedictine house, was fortunate. Like all houses which lasted over centuries it had its vicis- situdes—in the third quarter of the fifteenth century it was reduced to three monks. During the early eighteenth century the abbot er ated the wonderful buildings which have survived, In che Revolution French troops sacked and suppressed the abbey. Most of the monks took refuge in the Tyrol and the miraculous statue of the Virgin was taken for safe keeping to Trieste. But soon they, and the statue, were allowed back and they revived the school and made it more fimous. The monks of Einsiedeln were under threat twice during the 18305 and had difficulty in surviving during the 1840s, when monastery after monastery suffered forcible closure, and then came the time of the Sonderbund war (see p. 44). But the revival of pilgrimage by modern transport helped their income and their reputation. The pil- grims came mostly from Austria, southern Germany, and Alsace. It was the most continuously untroubled of the historic Benedictine houses. This was due not so much to the wisdom of its abbots as to its siting in that country of Europe which suffered the least political trouble of the modern age." Praglia was a Benedictine abbey not far from Padua. It had a his~ tory of many centuries before Napoleon suppressed it. Twenty years after his fall the monks were brought back by the Austrian emperor. Thirty-two years after that their land was changed from an Austrian possession to an Italian and the Italians promptly suppressed them again; the monks took refuuge at a house given to them by a count in the Istria peninsula, which was still Austrian territory. In 1904 they came back to Praglia and bought part of the buildings from the fam ily which now owned them, and became caretakers of the remain der, which by then had been declared a national monument. They managed to survive as a community. In almost all cases it proved dif- ficult for monks to prosper when their main function was to look afier a historic monument. But the monks of Praglia had the honour during the Second World War of sheltering refugees, and of taking care of the magnificent horses from Constantinople which adorned the fagade of St Mark’s at Venice, and the winged lion of St Mark 26 The pilgsims continued to come: afer the Second World War, when pilgrimage was leven more mixed with tourism than before, some 150,000 a year came, The monke were able to colonize four houses in North America and one inthe Argentine.504 The Religious from the Piazzetta. The remains of the archives, which were ill- treated during the Napoleonic suppression, went to the city archives at Padua. The monks’ library and the archives suffered from the two suppressions of the nineteenth century, but Padua university library preserved parts of the library and some of the manuscripts. The monks of Praglia looked after both a parish and a little hill sanctuary to the Madonna and did not omit to collect a large modern library to replace what they lost. cAaMaLDOLI The historic house at Camaldoli, home of the Camaldolese order of Benedictine hermits, was suppressed by the Italian government in 1866 and lost all the endowments. But, with caution, they kept the place on its mountain. They were divided into three main commu- nities—Camaldoli which practised the hermit life, Murano in the Venice lagoon which practised the community life, and the loosely knit hermitage of Monte Corona near Perugia which had a special attraction for the Poles. Monte Corona had to be abandoned in the Italian dissolution and the headquarters moved near Frascati to be close to Rome.'7 THE OLIVETANS Monte Oliveto was an important abbey not far from Siena in Tuscany, once revered by St Catherine of Siena and later visited as a pilgrim by the Emperor Charles V. It had a fine library. Under it was a chain of priories with at their peak some 1,200 monks. The Napoleonic Revolution suppressed the house. The library was lost. At the fall of Napoleon a few monks came back and found everything in ruin. The Italian Revolution took away the old endowments and left a single monk as the custodian, Gradually other monks collected at Monte Oliveto and in 1928 they again had an abbot. "Pope Pius XI decided that the three branches ought 10 be united as a single (Camaldolese der. To marry monastic way of ie to hermit way of life was not ey The project took fen yeas fo carey through, ia uniting Murano to Cansaldol, ewo obt oF the three branches. The hermits of Monte Corona had in 1975 uine communities of her- zits, of which four were in Kay and twa in Poland. Tn tht Year there were sevengy-ive Hermits inal in the Monte Corona group