Printed Maps of the District and State of Maine, 1793–1860: An Illustrated and Comparative Study. By Edward V. Thompson

Mapamundi. The Catalan Atlas of the year 1375. Edited with commentary by Georges Grosjean. Dietikon‐Zurich : Urs Graf Verlag, 1978. Colour facsimile on 6 panels. Pp. 93.

Vesconte Maggiolo: Atlante nautico del 1512 (Der Seeatlas vom Jahre 1512). Edited with commentary by Georges Grosjean. Dietikon‐Zurich : Urs Graf Verlag, 1979. Colour facsimile. Pp. 88.

La géographie de la renaissance (1420–1620). By Numa Broc. Paris: Bibliothèque Nationale, 1980. (Comité des Travaux Historiques et Scientifiques: Mémoires de la Section de Géographie, no. 9). Pp. 252.

Wall‐maps of the 16th and 17th centuries. A series of full‐size facsimiles of wall‐maps published in the Low Countries. Edited by Günther Schilder. Amsterdam: Nico Israel, 1977‐. 1: The world map of 1624 by Willem Jansz. Blaeu and Jodocus Hondius (1977). Pp. 17, pl. A‐U. 2: The world map of 1669 by Jodocus Hondius the elder and Nicolaas Visscher (1978). Pp. 35, pl. 20.

The compleat plattmaker. Essays on chart, map, and globe making in England in the seventeenth and eighteenth centuries. Edited by Norman]. W. Thrower. Berkeley: University of California Press, 1978. Pp. 241.

County atlases of the British Isles 1579–1810. A bibliography compiled by ?R. A. Skelton. Folkestone: Dawson, 1978. Pp. viii+262.

Christopher Saxton and Tudor map‐making. By Sarah Tyacke and John Huddy. London: The British Library, 1980. Pp.64.

The A to Z of Elizabethan London. Compiled by Adrian Prockter and Robert Taylor. Introductory notes by John Fisher. Lympne: Harry Margary, in association with the Guildhall Library, London, 1979. Pp. 62.

Plan of the parish of St. Marylebone in the county of Middlesex, by Peter Potter, c. 1832. London: Westminster City Libraries in association with the St. Marylebone Society, 1979. Pp. 2, 6 sheets.

Yorkshire maps and map‐makers. By Arthur Raistrick. Clapham, North Yorkshire: Dalesman Books, 1979. Pp. 72.

Ireland from maps. Dublin: National Library of Ireland, 1980. Pp. 20, 16 sheets.

Abriss der Kartographie des Fürstentums Kalmbach‐Bayreuth. By Hans Vollet. Kulmbach: Stadtarchiv, 1977. Pp. 175. (Die Plassenburg. Schriften für Heimatforschung und Kulturpflege in Ostfranken, vol. 38).

Die Pläne von Berlin von den Anfängen bis 1950. By Paul Clauswitz and Lothar Zögner in collaboration with Elke Günther and Gudrun K. Zögner. Berlin: Verlag Richard Seitz, 1977. Pp. 241.

Romancero del topónimo fueguino. By Juan E. Belza. Buenos Aires: Instituto de Investigaciones historicas Tierra del Fuego, 1978. Pp. 239.

[Agrave] la découvert de la terre. Dix siécles de cartographie. Trèsors du Départment des Cartes et Plans (mai‐juillet 1979). Paris, Bibliothèque Nationale, 1979. Pp. xvi + 122. Ill.     

“We knew no North,no South”: U.S.–Mexican War Veterans and the Construction of Public Memory in the Post-Civil War United States, 1874–1897

In 1874, American veterans of the U.S.–Mexican War 1846–1848 formed the National Association of Veterans of the Mexican War (NAVMW). Until the organization’s demise in 1897, NAVMW members crafted and celebrated a vision of their war with Mexico as a national triumph which had united Americans from all sections of the Union in a common cause. This article examines how, by promoting this particular memory of the war to the American public, NAVMW members sought to remind their countrymen of their shared national history, and so aid the process of reconciliation between North and South in the post-Civil War era.     

A Russian Version of Christian Realism: Spiritual Wisdom and Politics in the Thought of S. L. Frank (1877–1950)

Christian realism is a concept normally associated with the US theologian and ethicist Reinhold Niebuhr. However, Niebuhr was not alone in warning Christians of the dangers of utopianism and trying to promote a religiously inspired political realism; thinkers from a number of countries had similar aspirations. In this context, the Russian philosopher Semyon Liudvigovich Frank (1877–1950) deserves particular attention. A Marxist in his youth, Frank became disillusioned with revolutionary ideas before and after the 1905 revolution, and was drawn away from politics to philosophy. However, he remained interested in political questions, both while he was in Russia and after he was forced into exile in 1922. This found expression in the 1940s in a form of Christian realism. Frank rejected the doctrine ‘the end justifies the means.’ But he was a gradualist in his approach to social change, believing that politicians needed to have a pragmatic attitude of mind. A distinctive feature of Frank's approach was the connection he made between spiritual inwardness on the one hand and effective decision-making on the other, although he also saw spirituality as arising in a social context. Ultimately, there was a mystical dimension to Frank's Christian realism that was absent in Niebuhr's doctrine.