Education of your children, as we pointed out it last year, is a work which is common for us: neither you nor we can achieve it separately, a fortiori in opposition or competition. What explains why having already said all we still find ourselves to improve if possible this agreement on essence for the largest good of your children. It is true that if the principles on education, like all the principles, are immutable, nonsensitive to the modes but factors of continuity, the circumstances of this education, they, vary with the liking of the times like with the liking of our personal stories. As for much of other things the specificity of the man, his originality, consists in making coincide the particular circumstances of its life with the principles which light them and which inspire them, which gives them their direction and their value also, it is healthy casuistry: the application of the general principle to particular cases! Easy to state, less easy to put into practice, one needs for it a training and a practice, fruit precisely of an education: education of the intelligence to be accustomed to truth, education of the will to accustom to the good; - truth to be distinguished, recognize, the good to be liked and thus to choose - That also supposes a precise glance of each one on the life and its direction - on the relationship, of the human beings between them in space and time i.e. in the history and the company. Do we live alone, without true relationship with the others? Do the generations only follow one another, without relationship between them? Even if we do not think of it voluntarily, consciously and sufficiently, the design of all that influences us, influence our life in an implicit and explicit way. An aspect unceasingly present is that which one could call that of the rupture: rupture with the past, rupture with others, rupture with God; we are, is necessary it it to point out, wire and girls of the Revolution, victims certainly, but completely being unaware of what is a harmonious social life because subjected to the divine order. This fact the man was insulated, more only than ever because the revolution, one and single, that it is 1789, from 1917 or 1968 extended its devastations everywhere, even where it was not awaited, i.e. in the Church. And the poor human being is reduced to decide just like absolute monarch, like a god - since one released it from any subjection and that one made him believe that its freedom was without any limit. We are with the antipodes not only Christian world but even of the ancient world. After others we could say that a word summarizes essential quality, the fundamental attitude of the ancient man: it is piety. Like other terms, it is a term which it is necessary to vacuum-clean and widen, it is not a question, one suspects it, to indicate only one whole of gestures or attitudes of devotion, more external than major and sometimes more material than inspired. It is about an eminently human attitude because it expresses reverence and tender with what exist and its laws, apart from we and in we, who exceeds us, which does not depend on us, does not need us to be and raises us towards his author. Piety, the attitude of wrongfully condemned Socrate. The Socrat, most astonishing of the men of antiquity by his love of truth, his humility, his direction of fidelity to a mission received from in top which will make him sacrifice its life and accept its judgment as it will say it itself to his judges: "Athenian, I greet you well and I love you! But I will obey rather the god than with you: to my last breath and as long as I of it will be able, you do not wait only I cease philosophizing, to send recommendations to you, to show what is with such of you who, on each occasion, will be on my way, by speaking the language to him even as I have habit to hold... (29, d)... death, except your respect, I do not have cure less world, while to make anything which is unjust or impious, it is there what makes all my concern "(32, d) (Plato - Apology for Socrate) preferring to obey rather the eternal law of the gods than to the human law at the price of its own life. If Socrate is a historical character that Plato, his disciple, makes known to us already old, famous for its ugliness, Antigone is a heroin of Sophocle. Free with us to imagine it in the flower of its youth and its beauty, the day before its marriage, attached to its country. It is however quite as untameable as Socrate and without fear, vis-a-vis Créon her uncle, head from the city in which it answers: "I did not believe that your edicts were enough powerful to give licence to a simple mortal to trample the laws which the gods carried out of any code and of very reached. It is not today, of yesterday, it is of any eternity that they live, and null does not know where their origin goes up. These laws, I was not going to let me intimidate by any human claim so that they condemn me to the court of the gods! "(Sophocle - Antigone) Piety, the attitude of Enée saving his/her Anchise father of the flames of Troy by overriding its back to the vessels, and of so much of others at all events their errors or their faults. Because It appears with him, God clarifies the piety of the people of Israel and Incarnation of the Verb, reopening the locks of the grace, allowed this piety natural to become supernatural. Piety by which the man lived in his place and knew which was this place: that a being which receives initially and primarily very from God, to be it, the life, which also receives what it is of his family and the ground on which it saw the day i.e. his fatherland. Constituted radically by this gift the man is forever debtor, incompetent to return in justice what it receives, debtor insolvent, Aristote had already indicated it: "It is impossible to discharge entirely in all the circumstances, as it is the case for the honors which we return to the gods and to the parents... It is right that obliged renders the services which it received: the son, no matter what it does, will never discharge the benefits whose his/her father filled and its debt will always remain "(Aristote - Ethics with Nicomaque) This debtor condition is with the starting point of the reflexion of Maurras on civilization: "the individual who comes in the world in a" civilization "finds incomparably more than it does not bring. A disproportion which should be called infinite is established between the proper value of each individual and the accumulation of the values in the medium of which it emerges. More one civilization thrives and becomes complicated, plus these last values increase (...). It follows from there that a civilization has two supports. It is initially a capital, it is then a transmitted capital (...). the individual is overpowered by the sum of the goods which are not him and from which however he profits in a more or less wide measurement. Does poor, noble rich person or or churl, it bathe in an atmosphere which is not of rough nature, but of human nature, which it did not make, and which is the philosopher's stone of its direct and side predecessors, or rather of their fertile association and their useful and right community (...). Of all these individuals, most insolvent is undoubtedly that which belongs to the richest civilization and most invaluable (...). (Maurras - What civilization?) Recognizing however, by having and spontaneous movement, it is not strict justice, since it supposes the equality, which will govern its duties but piety: "justice implies that one returns to others what is owe him and so as to establish an equality (...). the man cannot return to God only it does not owe him: but never it will not equalize its debt (...). One cannot more return to the parents the equivalent of what one owes them. In this situation where justice is out of our range, the religion defines our attitude with regard to God; piety defines our attitude with regard to the men, it is a certain expression of the love towards the parents and the fatherland "(Holy Thomas d' Aquin - Summa Theologica) a humble attitude, full with gratitude and of opening, receptive - merry as, filled of enthusiasm to be thus the object of the attention of larger as oneself, instead of in being overpowered like Faust the character of Paul Valéry" and I am exceeded to be a creature ", or like the demon itself jealous of God until preferring impossible nothing with the dependence of the creature - because there is no intermediary that which is not God is a creature i.e. it receives to be it of him, it depends on him, but does not make him competition, God is only with being God. And if pride pushes to want to be God it does not prevent from knowing that it is impossible as it is impossible to turn over in his nothing of origin. However at the beginning of humanity, it is well the argument of the tempter "you will be as gods" who consolidates the decision of our first parents. Decision which will plunge them in misfortune by separating them from God, while making them even enemy of God by the sin, by disorganizing their nature created in the harmony and the grace. And from generation to generation the men inherit this nature pecheress and desharmonized, dramatic result of this paradoxical attitude of our first parents whom the Revolution almost will institutionalize: to want to be god when one is only one man. So that we all are contaminated by miasmas of the revolutionary behavior all the more easily as the companies to which we belong - the family - the political company - the Church - are themselves victims of the Revolution. Which to some extent "grew rich" during centuries particularly since 1968. The family, this basic cell of the company, such as we can see it around us, is not any more that the caricature of itself. That goes up far and Rousseau was the craftsman of choice of this revolution: "the only practice which one must let take to the child is to contract some no... prepare by far the reign of its freedom. That it does not know what it is only obedience when it acts... Let us pose for undeniable maxim that the first movements of nature are always right: there is original perversity in the human heart. That it does not know anything because you said it to him, but because it included/understood it itself; that it does not learn by science, that it invents it... "(Rousseau - Emile) Far from being this sanctuary whose speaks the pontifical lesson, where the father exerts a received authority of God, where the mother reigns by her softness and its devotion, where the children make the training of the life in the mutual affection and the union by imitating the examples offered by their parents, the family, when she still exists, is too often only one temporary association where already the personal interest, selfishness, introduced individualism. Misused by harmful ideologies the parents claim to replace their authority by a copinage of bad quality and without effect. (Without speaking about the morals errors which destroy in its base even the natural and divine institution of the family: divorce, cohabitation, trial marriage, monoparentality, abortion, contraception etc...) Because these attacks with the family are not without effect on us: the revolutionary rupture contaminates us. It is not said us that times changed, that what was yesterday cannot any more be today, which the parent-children ratios evolved/moved! He thus would be exceeded or badly has just required children of the respect, good behaviour, courtesy. As if these elementary virtues were going to make disappear the affection, the intimacy, spontaneousness. It is their absence on the contrary which installs a climate of impiété, a kind of revolt latent or declared asserting an equality against-nature and impossible between all the members of the family. Nothing will never make that the children did not receive the life of their parents, and some difficult that it can be sometimes, it will remain always the initial benefit of which they are indebted for them. Benefit on which the attitude of the children is based, of their birth to the dead one - that of one or that of the others - attitude which, of course, will change according to the periods of their life, passing from pure and simple obedience to a very significant help often according to the needs for the growing old parents, not excluding very profitable judgements or exchanges when the child became in their turn of the adults. In the prolongation of the family and collaborating with it, as we pointed out it last year, one finds the school. There still the report is tragic: with some exceptions, the pupils do not have anything to receive from their Masters and owe them neither respect nor recognition, it is little to say. The recourse to old, with those which know by knowledge and by experiment, which was the compost of all ancient civilizations and a so significant element of their piety is ignored and refused a priori. What is old is obsolete, obsolete, therefore sans.valor and without interest - only what is young, which is à.la.mode because contemporary is appreciable and worthy of some consideration. Do we know still how much the childish spirits need confidence and docility to learn, to be formed, to open with truth? Aren't the doubt, criticism about their Masters, of their teaching, their methods a participation in impiété contemporary? A rodent germ introduced into the spirit of those which have very to learn and receive, impotent that they are to be discovered the knowledge by themselves? And in addition this teaching itself will be formative insofar as it puts the children and the young hearts in contact with the treasures of humanity which offer to us the last centuries: literature, philosophy, history, art. Just as one present does not exist without past, the spirit cannot truly think without the assistance of those which preceded it. If on the one hand to think however does not consist in being satisfied to learn what the others thought, on the other hand there is not to think that the spirit will wake up all alone and will manufacture its own reflexion all alone. The consideration of the lesson passed, ancient, show us the children entrusted to a Master and learning Iliade or Odyssée, Enéide, the speakers, the historians, the philosophers - learning i.e. learning by heart but also meditating, ruminant, deepening. It is still as one proceeded to the Middle Ages and, at all events variations, during the centuries which followed. The richnesses of humanity being thus transmitted were not lost and could be seen increased and enriched by the best and the most endowed with each generation. "In philosophy, morals, art and the common direction, youth was looked, from Antiquity to our days, like an age of natural imperfection and of moral imperfection (...). By the instability of a reason not strengthened yet, the young person is" cereus in vitium flecti "("flexible with vice like wax", poetic Horace Art 163), and his minority claims a regent, a director and a Master. It indeed needs a light to recognize the moral destination of the life and a practical help to change and model on the rational order the natural inclination of its person. This design was posed with the base of catholic pedagogy by all the large teachers, of Benoit de Nurcie with Ignace de Loyola, of Joseph Calasanz in Jean-baptiste of the Room and Jean Bosco. The young person is a subject in possession of freedom and must be trained to exert his freedom in such kind that, choosing to achieve his duty (the religion does not give of another goal to the life) it is determined by itself with this unum to choose that one even which gave him freedom. The delicacy of the educational action comes from what it has for object a being which is a subject, and like end the perfection of this subject. It is, all things considered, an action on the human freedom which does not limit it but not produced freedom. In this respect, the educational action is an imitation of the divine causality, which according to the theory thomist, produces the free action of the man, precisely because it is free (...). youth being the life beginner, it is necessary that she represents herself and that the whole of the life is represented to him, and thus the goal where virtualities of the beginner must be achieved, the form in which the power must be spread. The life is difficult, or, if it is preferred, serious thing (...). That the human life either combat and tiredness, it was a commonplace of ancient education Today (...)., the life is presented at the young people, in a very unrealistic way, like a joy, by taking the joy in hope which clears up the heart in the course of road, in via, for the full joy which brings satisfaction to him only at the end of the course, in termino. The roughness of the human life, more frequently described formerly in the speeches like a vale of tears, is denied or dissimulated. And since by this exchange the happiness is presented like the normal state of the man, and thus due to the man, the ideal is to prepare with the young people a way "a free road of any obstacle and stopping" (Purg., XXXIII, 42). Also any obstacle to be crossed it is taken by the young people for an injustice, and the barred road it is looked not like a test but like a scandal. The adults repudiated the exercise of the authority by the desire to like, believing to be able to be liked if they do not cherish and do not like. The warning of the prophet is appropriate to them: "Misfortune with those which bend cushions on all the balustrades and make pillows with the heads of any age" (Ezéchiel, XIII, 18). (Romano Amério - Iota Unum) It is the same for the native soil. It is not by chance that we are wire of a country then of an area, of large then of a small fatherland. To have opened the eyes on such or such horizon, to have breathed this air and not another, to have learned how to speak such or such language, to have honoured the aïeux ones which cultivated, defended, transmitted such ground, it is that which did to us what we are. It is that only which by working us will enable us to have enough consistency to know the others, to exchange with them, to receive them. We also announced that piety is exerted with regard to God - since we did not have anything to give him in exchange of what It gives us. And because it is about God our piety is called then religion. The virtue of religion is attached to the virtue of justice because it is right to return to God what we owe him, which we owe him all and that we cannot give him. Thus adore it we to return the honor to him which it deserves, we thank it because It fills us its benefits and we obey him because it is nothing more just than to achieve its will. Sons of God while being wire of the Church we can only be afflicted in front of the state with this so holy mother insulted since years. Our children do not have the easy life but they can have the mass, of the schools, the families organized in resistance, the religious Congregations in which to if required carry out their vocations and many other richnesses. On the one hand that requires recognition and gratitude and on the other hand fidelity and generosity - one cannot be satisfied to receive, it is necessary to give in his turn, to work with the apostolate without folding up itself frileusement on oneself. Perhaps this is the moment to recall to which point Providence, it there has thirty years, came to assistance of our Mothers - whose decision was very whole act of piety. Act of piety because act of fidelity: as any life the religious life is a tradition, i.e. a transmission received before being a given transmission. Tradition, gasoline even of this devoted life (as testifies some the Dominican dress) of poverty, chastity, obedience, this life of prayer in its liturgical form (mass - breviary - rosary) or in its personal form of contemplation and worship, and in our case, of teaching life too. And maintaining it is with all those which profit from our work to receive it in this same state of mind. In July 1975, we were not twenty to gather us with Clearness-God, in the village of Fanjeaux, arrivals of several houses of our Congregation of Toulouse. We were accomodated by a young lady who spent her holidays in the village and led to it the summer some of the children to which it made the class during the school year in the Paris area. Common knowledge had put to us in contact and the business had been concluded enabling us to have a roof on the head. It had been already a year that the intervention of the bishops of France and Roman authorities had made deposit Mère Anne-Marie General Mère then, that the Congregation was controlled by a helped "apostolic administrator" of two assistants, named directly by Rome while waiting for that is held finally the General Chapter. A first departure of Sisters supported by Mère Anne-Marie had taken place towards Brignoles and one saw well that nothing was regulated. We had to make much steps to try to obtain to remain faithful, with our religious life, our teaching life, with the Church, all showed refusal. And no bishop agreed to especially receive us in his diocese after having consulted the archbishop of Toulouse. But all was so serious that we did not have any more that to leave, start again to zero with a small house and forty pupils whose parents trusted us, helped us, encouraged us. Thus we could remain out of dress, to continue to say the Latin office, to assist with the mass of Black and white Saint V, to maintain a teaching literary and traditional and very quickly the number of the pupils grew, very quickly it was necessary to seek to move, very quickly also the vocations joined us and it was necessary to think of opening other houses since the families claimed us: Saint-Macaire, Romagne, Cressia to replace Unieux placed at our disposal during a few years per Monseigneur Lefèbvre, Saint-Manvieu, Post Falls in the North-West of the U.S.A. then Kernabat, it y eight years already. Of nineteen Sisters at the beginning we find ourselves more than one hundred fifty, without counting eleven Sisters with the sky. With teaching the complete management of the house was added: cook, household, wash-house, etc... With the education of the girls was added one moment that of the boys, to begin the brothers of our pupils (houses rented in the village of Fanjeaux, Clearness-God lent after removal to Cammazou) then some others before Monseigneur Lefèbvre yielding to our authorities does not acquire the property of the Carmelite friars to install theSaint-Joseph school gradually there taken of load by Fraternity Saint-Pie X (the first generation of final received his course of Philosophy of one of our Sisters going each day to the school of the boys - and they are several to have followed 9°, 8°, 7°, 6° or 5° with our Sisters. There is evil, tens of years later, to carry out what was this period of revolution and persecution where one was put at the round of applause of the Church: we saw the struck religious institutes of a wind of madness. In fact the clothes are simplified in theory but for the majority removed, they are the convents or large houses which are sold and the Sisters will live to three or four in apartment, it is the breviary which is replaced by "Prayer of the time present", it is Latin which is replaced by the vernacular languages, the Gregorian one by ditties. It is the confession which is replaced by "pénitentielles ceremonies", the mass by concélébrées eucharisties, catechism, by the Funds Obligatory in 1967 and Alive Pierres in 1982. It is the Scriptures which are translated in an erroneous way. Then it is the new mass manufactured jointly by catholics and Protestants, intercommunion - it is not known where that will stop and in fact that did not stop yet. But there were reactions and the Tradition took extension: there are structures and especially, especially the mass was saved. "During the Council, a monk Benedictine returning from Indo-China gave me, after a few days only in Rome, his impression or his intuitions: - one passed from the theocentrism to an anthropocentrism - That, isn't this is called? a revolution copernician - the man, from now on in the center, is not even the natural man of law. It is, on the contrary, that of the primacy of the action on contemplation. And they are democratic calculations taking the step on the divine revelation, pastoral become more invaluable than the dogmatic one, the sociological one overriding the monk, the world cash more than the sky. Such is the "crisis of the Church", such is, initially in the Church, the "general dechristianization". "(Jean Madiran - the Revolution copernician in the Church) do Our children measure at which point they are rescapées, at which point they can be grateful with the Providence which kept to them the channels of the Grace and the Faith? with their families? with their Masters? Sometimes one doubts it - and some behave in an absolutely unconscious way. One will say that one cannot make the reproach with children of it, it is sure however, that one can - and that one must - their give a serious direction of the life, the stake is too serious: it is not a question less than of the treasure of the Faith and that of Eternity. No doubt the practice of serious, meditation, the thanksgiving, the direction of eternity is all at the same time fruit and generator of this piety which we evoke. We live for a long time already in a world to which the word "thank you" skins the mouth and, undoubtedly this not enough saying is that, because if this word does not arrive at being expressed it is that the bottom to be it itself is in revolt and refusal and that the proud claim irritated by the multiform desire overrides any other feeling. It would not be regrettable only your children if spoiled by Providence (to know still where is the light in such a world of darkness, truth within such errors and the good in the medium of so much difficulties) are not with the height of what is offered to them! what the influence of the world carries it in them on that of the grace and which impiété the piety chokes which germinates in it like a plant of choice? Isn't it like this talent of the Gospel that the Master their entrusted, and entrusted to us, to make bear fruit? There is then only one joy to wait, that of the word of the Master opening his door for eternity by saying "it is quite good and trusty servant, enters the joy of your Master" But ici-bas, initially, piety must encourage with the recognition more still in action than in word. Of course it is significant to know to express it this recognition, which supposes the awakening of the received benefit, and we will never learn how enough to our children to make it - (it is not by convention that one writes to his professors, with his relationship, it is a way of expressing which one knows what one received and with which one must). But the true proof of this recognition is in the behavior, generosity, the need to transmit and spread what one had the grace to receive: all this direction of truth, the good, beautiful about which we spoke while starting. This direction to which our pupils are so easily sensitive when they are open and flexible with the teaching which is exempted to them. That one judges some by listening to this duty of a pupil of Philosophy of the one of our houses. The subject was: "man which knows that it goes to die, and who however faces the destiny here is" because it is beautiful to act thus ", the purest type of the Greek hero. He is worth the sorrow that it is admired "A the reading of these words of the Festugière Father immediately presents at your spirit the memory of an ancient hero, which? Present it (or evoke it) at the moment when it must choose between living and dying. "Hector" with the étincelant helmet "goes down by the beautiful streets towards its house, haven of peace in the fury of the combat, where it can find the wife" which it paid of so rich present ", Andromaque "with the white arms", and with her, her son, which Troyens name Astyanax, because he will succèdera with his father as head and guard of Troy. But the irreproachable wife is not there. As of the dawn with the fingers of pink, it is assembled on the rampart, so much it fears for her husband. Here the, resplendent one in the sun, which comes towards him, crying and laughing, and with it, his/her son, carried by his nurse "with the beautiful belt". How misfortune seems far from them, while they intertwine! How the fury of the engagements, the cries, carnage and death appear suddenly quiet in front of this love which fills them! But already the gods are jealous of this happiness, and "cruel Junon" wants the death of Troy and all that saw there. However, one moment, the soft smile of Andromaque and its tender presence had dissipated the dark cloud of the Destiny "... Not, make neither of tone wire an orphan, nor of your wife a widow... " Tender and painful cry of the wounded wife who revives the sorrow "of the magnanime Hector" which sees already Hadès making him sign while Parks it section the wire, and whereas it holds against him his young wife, life. Can it give up it? Can its love give up it? Or even, to deprive it of him? And this wire, this child, who will know only the tears of his mother... Is this possible, that a so great sacrifice can be requested from human? Not, it is impossible, it was so happy, one moment ago, which it cannot die, that he cannot separate from her, nor she of him. Will he die for a cause lost in advance? The Achaens with the good leggings are with the crowned doors of Troy... Is it necessary to give up this faithful wife that he likes over all with their cruel rage? Ah, yes, that the ground of a tomb covers it before hearing its cries and its tears, and before seeing it trailed in serfdom because it will have lost "the man between all able to draw aside (of it) the day of the constraint". But the tank of the sun which continues to go up throws a ray of its light on the helmet posed with ground, and the glare of bronze comes to strike the eye of the magnanime Hector which looks at, one moment, étincelant metal and the brush crimson which surmounts it. And of the same Andromaque of which the eyes embuent tears which come, with one to place itself in the folds of its dress. Yes, death is always present, but death with the combat, haloed glory, that which gently inclines the brush, at the rate/rhythm of the breeze, "the only death which is worthy of a hero" like him has one says, child, and as he wanted to say it to his son. But this death remains all the same death, the disastrous and painful death which already made bend the knees of so many warriors, so much of heroes to the strong lance who fell under the walls from Troy, or in front of the tents of wire of the Achaens. How can one ask a man to give up what he likes, which he cherishes more than all, for the unknown? Though say some the wise men, the residences of Hadès will never have the glare of the smile of a young wife near whom the life is soft and pleasant after the burning fever of the engagements. But will it be says that valiant Hector will have known to prefer an unworthy life with a glorious death? Will the death of Patrocle is worth to him the hatred of loved Achilles of Zeus, be says that it will have fled the anger of the son of Pélée? The death which bends the knees terrifies the men, but an unworthy life, the death of its honor, its heroic nature terrifies certainly more Priamide. "glory is one second life, a terrestrial eternity for the hero who can deserve it" had him one says when, any young person, it learned how to handle the fatal sword and the strong lance. Yes, it will be able to keep it this glory acquired with the combat killer of men, it will be worthy of its blood and its row... The inconsolable widow will not have to redden when one says: "Here the woman of Hector, that which died whereas one fought in front of Ilion". How the gods bless his son! That one can say, by seeing it with work: "It is even larger than his father" and than his/her mother is delighted by her exploits. Andromaque looks it with a laughter in tears... Isn't it strange that any sound being of warrior is due so much to this so fragile being which, straight, still clings to him in the pressure of a last good-bye? Ah! "to support absolute of the kisses"... and to leave, quickly, while hiding confused, in overflowing eyes of quiet tears, with the dust of the ground, and the gold of the sky "the stake is of importance. Like Gustave Thibon says it: "All that one reproaches the permanent values - to imprison the man, to mutilate its destiny, to bar its future, etc. - it is found, in a degraded form and infinitely more oppressive, in the new values which one substitutes for the eternal principles. The fainding of the man follows the deification of the man as the fire is solved in ashes." By teaching, by education, can our children continue to walk on the way of piety and wisdom. "This wisdom which founded on the knowledge of the invariants of nature and the destiny, invites us to a new going beyond - that which leads us of" God of the philosophers and the scientists ", author of nature and present in its work, with "God of Abraham, of Isaac and Jacob", author of the grace and present in the loneliness of the hearts. It is in this direction which Simone Weil said that the study is useless if it is not prolonged in prayer. With this light, the invariants of the creation which discovers us the culture seem signals towards incréé: they are beacons marking out a ground of take-off which is prolonged in the sky "(Gustave Thibon) Mother Marie-Genevieve Rivière, General P

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