Professional Documents
Culture Documents
https://testbankfan.com/download/business-statistics-2nd-edition-sharpe-test-bank/
3. Two of the questions asked in the survey of employees are shown below.
4. A consumer research group is interested in how older drivers view hybrid cars.
Specifically, they wish to assess the percentage of drivers in the U.S. 50 years of age or
older who intend to purchase a hybrid in the next two years. They used a list of AARP
(American Association of Retired Persons) members as the sampling frame. Based on a
systematic sample, they estimated the percentage to be 17%.
Stratified.
c. Randomly select a school within the university (e.g., Business School) and survey all
of the individuals (administration, faculty, professional staff, clerical and maintenance)
who work in that school.
Cluster.
d. The HR Department has an alphabetized list of newly hired employees (hired within
the last five years). After starting the process by randomly selecting an employee from
the list, then every 5th name is chosen to be included in the sample.
Systematic.
Depending on the time during which individuals are surveyed, undercoverage may be an
issue. For example, different categories of employees have different levels of flexibility
(clerical and maintenance workers don’t have as much flexibility in their work days as do
administration, faculty and professional staff). In addition, persons other than employees
would presumably enter Starbucks, although a screening question can be used to make
sure those interviewed are employees.
3. Two of the questions asked in the survey of employees are shown below.
• Since exercise is so important to good health, would you be willing to participate
in organized walks during lunch hour?
• Would you attend a “low fat cooking” demonstration?
The second question is more neutral because it does not lead to a yes response.
4. A consumer research group is interested in how older drivers view hybrid cars.
Specifically, they wish to assess the percentage of drivers in the U.S. 50 years of age or
older who intend to purchase a hybrid in the next two years. They used a list of AARP
(American Association of Retired Persons) members as the sampling frame. Based on a
systematic sample, they estimated the percentage to be 17%.
The sampling frame does not include all U.S. drivers 50 or older (not everyone 50 or
older is a member of AARP).
[Let no one through all ages who wishes to have any part with
Gallus (the Saint or the Abbey) remove (or purloin) this book.]
In a Sacramentary of the ninth century given to St. Bénoît-sur-
Loire, the donor, having sent the volume as a present from across
seas, devotes to destruction like to that which came upon Judas,
Ananias, and Caiaphas any person who should remove the book
from the monastery.[109] In a manuscript of S. Augustine, now in the
Bodleian Library is written: “This book belongs to S. Mary of Robert’s
Bridge; whosoever shall steal it or sell it, or in any way alienate it
from this house, or mutilate it, let him be anathema maranatha.
Amen.” A later owner had found himself sufficiently troubled by this
imprecation to write beneath: “I, John, Bishop of Exeter, know not
where the aforesaid house is, nor did I steal this book, but acquired it
in a lawful way.”[110]
In an exhortation to his monks, delivered in 1486, by John of
Trittenheim (or Trithemius), Abbot of Sponheim, the abbot, after
rebuking the monks for their sloth and negligence, goes on to say: “I
have diminished your labours out of the monastery, lest by working
badly you should only add to your sins; and have enjoined on you
the manual labour of writing and binding books.... There is, in my
opinion, no labour more becoming a monk than the writing of
ecclesiastical books, and preparing what is needful for others who
write them, for this holy labour will generally admit of being
interrupted by prayer and of watching for the food of the soul no less
than of the body. Need also urges us to labour diligently in writing
books if we desire to have at hand the means of usefully employing
ourselves in spiritual studies. For you will recall that all the library of
this monastery, which formerly was so fine and complete, had been
dissipated, sold, and made away with by the disorderly monks before
us, so that when I came here, I found but fourteen volumes. It is true
that the industry of the printing art, lately, in our own day, discovered
at Mentz, produces many volumes every day; but depressed as we
are by poverty, it is impossible for us to buy them all.”[111]
It was certainly the case that, after the invention of printing, there
was a time during which manuscripts came to be undervalued,
neglected, and even destroyed by wholesale, but Maitland is of
opinion that this time had been prepared for by a long period of
gradually increasing laxity of discipline and morals in many monastic
institutions. This view is borne out by the history of the Reformation,
the popular feeling in regard to which was undoubtedly very much
furthered by the demoralisation of the monasteries, a demoralisation
which naturally carried with it a breaking down of literary interests
and pursuits. There had, for some time, been less multiplication, less
care, and less use of books, and many a fine collection had
mouldered away. According to Martene and Mabillon, the destruction
due to the heedlessness of the monks themselves was largely a
matter of the later times, that is, of the fifteenth century and the last
half of the fourteenth century.
Maitland is of the opinion that in the later portions of the Middle
Ages the work of the monastic scribes was more frequently carried
on not in a general writing-room, but in separate apartments or cells,
which were not usually large enough to contain more than one
person. Owing to the fact that writing was the chief and almost only
in-doors business of a monk not engaged in religious service, and
because of the great quantity of work that was done and the number
of cells devoted to it, these small rooms came to be generally
referred to as scriptoria, even when not actually used or particularly
intended for the purpose of writing. Thus we are told that Arnold,
Abbot of Villers in Brabant, from 1240 to 1250, when he resigned his
office, occupied a scriptorium (he called it a scriptoriolum or little
writing cell), where he lived as a private person in his own
apartment.[112] These separate cells were usually colder and in other
ways less comfortable than the common scriptorium. Lewis, a monk
of Wessobrunn in Bavaria, in an inscription addressed to the reader,
in a copy he had prepared of Jerome’s Commentary on Daniel, says:
Dum scripsit friguit, et quod cum lumine solis scribere non potuit,
perfecit lumine noctis.[113] (He was stiff with cold, while he wrote,
and what he could not write by the light of the sun, he completed by
the light of night.) There is evidence, however, in some of the better
equipped monasteries, of the warming of the cells by hot air from the
stove in the calefactory. Martene mentions that when S. Bernard,
owing to the illness produced by his early austerities, was compelled
by the Bishop of Chalons to retire to a cell, he could not be
persuaded to relax the severity of his asceticism so far as to permit
the introduction of any fireplace or other means of warming it. His
friends, however, contrived, with pious fraud, to heat his cell without
his knowledge, by introducing hot air through the stone floor under
the bed.[114]
The scriptorium of earlier times was, however, as previously
described, an apartment specially set aside as a general workroom
and capable of containing many workers, and in which many
persons did, in fact, work together, usually under the direction of a
librarius or chief scribe, in a very business-like manner, in the
transcription of books. Maitland quotes from a document, which is,
he states, one of the very few existing specimens of French
Visigothic manuscripts in the uncial character, and which dates from
the eighth century, the following form of consecration or benediction,
entitled (in monastic Latin) Orationem in scriptorio: “Vouchsafe, O
Lord, to bless this scriptorium of Thy servants and all that work
therein: that whatsoever sacred writings shall be here read or written
by them, they may receive with understanding and may bring the
same to good effect.”[115] (see also page 61).
In the more carefully constructed monasteries, the scriptorium was
placed to adjoin the calefactory, which simplified the problem of the
introduction of hot air.
A further evidence, if such were needed, that the larger literary
undertakings were carried on in a scriptorium common room and not
in separate cells, is given by the regulation of the general Chapter of
the Cistercian Order in 1134, which directs that the same silence
should be maintained in the scriptorium as in the cloister: In omnibus
scriptoriis ubicunque ex consuetudine monachi scribunt, silentium
teneatur sicut in claustro.[116]
Odo, who in 1093 became Abbot of S. Martin at Tournai, writes
that he confided the management of the outside work of the
monastery to Ralph, the prior. This left the abbot free to devote
himself to reading and to supervising the work in his scriptorium.
Odo exulted in the number of writers whom the Lord had given to
him. “If you had gone into the cloister during the working hours, you
would have seen a dozen scribes writing, in perfect silence, at tables
constructed for the purpose.” Odo caused to be transcribed all of
Jerome’s Commentaries on the Prophets, all the works of S.
Gregory, and all the works that he could find of S. Augustine, S.
Ambrose, Bishop Isidore, the Venerable Bede, and Anselm, then
Abbot of Bec and afterwards Archbishop of Canterbury. Odo’s
successor, Heriman, who gives this account, says with pride that
such a library as Odo brought together in S. Martin could hardly be
paralleled in any monastery in the country, and that other
monasteries were begging for texts from S. Martin’s with which to
collate and correct their own copies.[117]
Maitland mentions that certain of the manuscripts written in Odo’s
scriptorium, including the fourth volume of the Gregorialis of Alulfus,
were (in 1845) in the library of Dr. Todd, of Trinity College,
Dublin.[118]
In estimating the extent of book production of the manuscript
period, we may very easily place too large a comparative weight on
the productive power of the Press. Maitland points out that although
the power of multiplication of literary productions was, of course,
during the Dark Ages infinitely below that which now exists, and
while the entire book production of the two periods may not be
compared, yet as regards those books which were considered as the
standard works in sacred literature and in the approved secular
literature, the difference was not so extreme as may easily be
supposed. He enquires, to emphasise his point, what proportion the
copies of Augustine’s City of God and of Gregory’s Morals, printed
between the years 1700 and 1800, bear to those written between the
years 1100 and 1200.[119]
I think, with Maitland, that, according to the evidence on record, for
books such as those given above as typical examples, the written
production during the century selected would probably have
exceeded the number of copies of the same books turned out by the
printing-presses during the eighteenth century. We must recall to
ourselves that for a term of six or seven centuries, writing was a
business, and was also a religious duty; an occupation taken up by
choice and pursued with a degree of zeal, persistence, and
enthusiasm for which in the present day there is no parallel.
Mabillon speaks of a volume by Othlonus, a monk of S.
Emmeram’s at Ratisbon, who was born about the year 1013. In this
book, which is entitled De ipsius tentationibus, varia fortuna, et
scriptis, the monk gives an account of his literary labours and of the
circumstances which led to his writing the various works bearing his
name.
“For the same reason, I think proper to add an account of the great
knowledge and capacity for writing which was given me by the Lord
in my childhood. When as yet a little child, I was sent to school and
quickly learned my letters, and I began, long before the usual time of
learning and without any order from the master, to learn the art of
writing. Undertaking this in a furtive and unusual manner, and
without any teacher, I got a habit of holding my pen wrongly, nor
were any of my teachers afterwards able to correct me on that point;
for I had become too much accustomed to it to be able to change.
Those who saw my earlier work unanimously decided that I should
never write well. After a short time the facility came to me, and while
I was in the monastery of Tegernsee (in Bavaria) I wrote many
books.... Being sent to Franconia while I was yet a boy, I worked so
hard at writing that before I returned I had nearly lost my sight....
After I became a monk in the monastery of S. Emmeram, I was
appointed the schoolmaster. The duties of this office so fully
occupied my time, that I was able to do the transcribing in which I
was interested only by night and on holidays.... I was, however, able,
in addition to writing the books which I had myself composed, and
the copies of which I gave away for the edification of those who
asked for them, to prepare nineteen missals (ten for the abbots and
monks in our own monastery, four for the brethren at Fulda, and five
for those in other places), three books of the Gospels, and two with
the Epistles and Gospels, which are called Lectionaries; besides
which, I wrote four service-books for matins. I wrote in addition a
good many books for the brethren at Fulda, for the monks at
Hirschfeld and at Amerbach, for the Abbot of Lorsch, for certain
friends at Passau, and for other friends in Bohemia, for the
monastery of Tegernsee, for the monastery of Pryel, for the
monastery of Obermünster and for that of Niedermünster, and for my
sister’s son. Moreover, to many others I gave or sent, at different
times, sermons, proverbs, and edifying writings.... Afterwards, old
age’s infirmity of various kinds hindered me.”[120]
If there were many hundred scribes of the diligence of Othlonus,
the mass of literature produced in the scriptorium may very easily
have rivalled the later output of the printing-presses. The labours of
Othlonus were, if the records are to be trusted, eclipsed by those of
the nun Diemude or Diemudis of the monastery of Wessobrunn. An
anonymous monk of this monastery, writing in the year 1513, says:
“Diemudis was formerly a most devout nun of this our monastery
of Wessobrunn. [Pez states that Diemudis lived in the time of
Gregory VII., who became Pope in 1073. She was, therefore, though
probably somewhat younger, a contemporary of the monk Othlonus
of Ratisbon.] For our monastery was formerly double or divided into
two parts; that is to say, of monks and nuns. The place of the monks
was where it now is; but that of the nuns, where the parish church
now stands. This virgin was most skilful in the art of writing: for
though she is not known to have composed any work, yet she wrote
with her own hand many volumes in a most beautiful and legible
character, both for divine service and for the public library of the
monastery. Of these books she has left a list in a certain
plenarius.[121] The titles are as follows:
A Missal, with the Gradual and Sequences. Another Missal, with
the Gradual and Sequences, given to the Bishop of Trèves. Another
Missal, with the Epistles, Gospels, Graduals, and Sequences.
Another Missal, with the Epistles and Gospels for the year, the
Gradual and Sequences, and the entire service for baptism. A
Missal, with Epistles and Gospels. A Book of Offices. Another Book
of Offices, with the baptismal service (given to the Bishop of
Augsburg). A Book, with the Gospels and Lessons. A Book, with the
Gospels. A Book, with the Epistles. A Bible, in two volumes, given for
the estate in Pisinberch. A Bible, in three volumes. S. Gregory ad
regaredum. S. Gregory on Ezekiel. Sermons and Homilies of certain
ancient Doctors, three volumes. Origen on the Old Testament.
Origen on the Canticles. Augustine on the Psalms, three volumes.
Augustine on the Gospels and on the First Epistle of S. John, two
volumes. Augustine, Epistles, to the number of lxxv. Augustine,
Treatises. S. Jerome’s Epistles, to the number of clxiv. The Tripartite
History of Cassiodorus. The Ecclesiastical History of Eusebius. S.
Augustine, Fifty Sermons. The Life of S. Silvester. Jerome against
Vigilantius. Jerome, De Consolatione Mortuorum. The Life of S.
Blasius. The Life of John the Almoner, Patriarch of Alexandria early
in the seventh century. Paschasius on the Body and Blood of Christ.
The Conflict of Lanfranc with Berengarius. The Martyrdom of S.
Dionysius. The Life of S. Adrian. S. Jerome, De Hebraicis
Quæstionibus. S. Augustine, Confessions. Canons. Glossa per A. B.
C. Composita (i. e., a Gloss alphabetically arranged).
These are the volumes written with her own hand by the aforesaid
handmaid of God, Diemudis, to the praise of God and of the holy
Apostles Peter and Paul, the patrons of the monastery.”[122]
The same writer says that Diemudis (whom he calls exaratrix
diligentissima) carried on a correspondence by very sweet letters
(epistolæ suaves valde) with Herluca, who was for thirty-six years a
nun at Eppach, and that the letters were in his time (1513), that is
four and a half centuries later, extant in the monastery of Bernried.