When Christian culture came to America, with the Conquest and colonization, there was a splendid flowering of Indo-Spanish art on the continent. Inspired by faith and religious exaltation, American artists raised temples, carved images, painted canvases. The rock of the Pichincha quarries was plastic material from which the hands of the Ecuadorean artists created the grandeur of San Francisco, the subtle detail of the Jesuit Church, or the stone roses of the Cathedral door-incomparable architectural jewels of your historic capital. "During the colonial period, the synthesis of Hispanic sculpture was found in Quito," the great authority Jaén Morente has said. Representative of that age is Caspicara, the 18th-century Indian sculptor of marvelous altarpieces and beautiful images. This art was characterized by a blending of Spanish realism and Indian tradition that stamped its creations with individuality and brought a new feeling to Christian architecture.

In the 18th century, Miguel de Santiago and Manuel Samaniego distinguished themselves in an era of painting that is notable in the spiritual and esthetic development of the continent. Canvases and polychrome sculptures travelled beyond Quito to find a place in the private collections of art lovers and in public museums. To the

study and interpretation of history, the significance and value of such an extraordinary creative age, your famous art critic José Gabriel Navarro has devoted masterly writings and books that do honor to American culture.

Standing on the heights of the American intellectual panorama of the past are your geographer Pedro Vicente Maldonado, known and admired in the learned societies of Europe, and Juan de Velasco, of Riobamba, author of the magnificent History of the Kingdom of Quito, in which are closely interwoven erudition, legend, and poetry, a brilliant forerunner of the Ecuadorean histories among which the General History of the Republic of Ecuador, by the scholarly Archbishop Federico González Suárez, occupies a prominent position.

Toward the end of the 18th century, the sharp and biting political dialogues of Francisco Eugenio Espejo made him an inspiration and guide of the American liberal and democratic movement. Librarian of the city of Quito, founder of La Concordia School, he had gathered about him disciples and friends who formed the pro-emancipation nucleus of the first Sovereign Governmental Council. And at the Cortes of Cádiz in 1812, your compatriot José Mejía, and Vicente Morales Duárez of Lima, were the spokesmen of America's hopes. Mejía was at that time the

most eloquent champion of liberty of conscience. Yours was the lofty poet who sang of Bolívar and the victory of Junín in the immortal verses of The Patriot of Guayas-José Joaquin Olmedo, defender of independence along with Jimena and Roca, member of the Revolutionary Council, and Provisional President of Guayaquil in 1820. In Vicente Rocafuerte America admires the untiring and inspirational teacher, who chose education as the noble guiding force of his life. The seed he broadcast bore fruit in the lives and works of many of your country's illustrious men. His unswerving faith in education and in its power to change men and nations and forge their destinies is expressed in these powerful words of his: "The only force, the only tool that can open this stony road, blocked by precipices and overgrown with weeds, is education-the drop of water that wears down the rocks."

Montalvo, the great essayist and champion of liberty, democracy, and justice, envisioned a world in tragic contrast to reality; his genius looked ahead to the picture of America's future. His fiery words were directed to all the youth and to all the nations of the continent. He wanted an America that loved and lived moral freedom, true and creative freedom, in which there were no debased or oppressed races; a promised land of equal human rights before God and justice. In his fine eulogy, Rodó says that Montalvo "loved liberty with the love of a heart attuned to justice and of an intelligence pledged to one purpose." Of the union and solidarity of America, Montalvo wrote with inspired eloquence, "In all respects Americans are one: blood, interests, history, aspirations make us a single nation. America is our common home; in it we live and shall live; let us protect it and defend it."

One cannot discuss briefly the broad perspective of Ecuadorean culture. In our time a rich and varied literary movement, the expression of a fine esthetic sensibility, limpid intelligence, and interest in American subjects and social themes, has crossed the borders of your country and become known in translation and in anthologies, while painting, its subjects and forms of expression also reinvigorated, has followers of unusual personality and influence.

The well-known critic Van Wyck Brooks, writing of trends in United States literature and recognizing that European influence has not entirely disappeared, affirms that with its decline we have become more aware of ourselves, and hat as a result America's attraction for her sons has increased considerably. While we hope that

Europe, which still has much to say to us, may once again revive her cultural message, we hail with rejoicing this affirmation of the American that is becoming so evident in the arts and sciences of the continent.

Inter-American cooperation in tasks of the intellect, in the arts, and in education, offers great and unlimited possibilities. Nothing can be more helpful to the future of Pan Americanism than this desire for cultural and intellectual collaboration, this enthusiasm for everything that deals with the spirit and beauty that bring together so many Americans. The true substance of Pan Americanism must be fed with sympathy, knowledge, and profound mutual understanding of the culture of every nation on the continent.

In its program, the Pan American Union plans to promote intensively inter-American cultural cooperation. To stimulate, guide, and coordinate it, the Organic Pact of the Inter-American System includes the principles that inspire such cooperation and proposes the creation of a council and a permanent committee. We are also preparing the necessary expansion of our Division of Intellectual Cooperation, with the conviction that accomplishment of this program will be one of the greatest possible services to the culture, progress, and unity of the Americas.

I should like to close with some illuminating thoughts of the great and wise American Leo Stanton Rowe, whose words are like a familiar and beloved echo within these walls: "Let us endeavor to bring men nearer to each other, and to achieve a closer accord among our peoples in the field of spiritual relations. America has a wonderful fertility and diversity of ideas. Let us live ever closer to those ideas which we share; let us bring about more often a meeting of our minds; let us build each day more solid foundations and a more lofty structure for the joint abode of our Pan American spirit. Joint action will always grow out of the high and steadfast community of thought of the American nations. Let us bend all our efforts to that end, and we shall have made our greatest contribution to peace and happiness, and given the greatest impetus to the advance of our American civilization."

In a spirit of gratitude for the homage rendered him by the representatives of the American States, Dr. Parra replied:

MR. CHAIRMAN, Gentlemen of the Board, Mr. DIRECTOR GENERAL:

It is a great honor for me to be thus received at this special meeting of the Governing Board of

the Pan American Union, "home"-as you have so aptly said, Mr. Chairman-"of American solidarity."

I should like to thank the Board for this homage to Ecuador, whose foreign policy has always, since the dawn of independence, been characterized by adherence to the principles of fraternity and solidarity among the peoples of America.

I thank you, Mr. Chairman, for your generous praise of me, and I appreciate it the more because it comes from such an eminent jurist, brilliant professor, and learned diplomat.

Permit me to thank you again, profoundly and with deep emotion, for all that you have said about my country; with the generous hand of a master, you have painted a vivid picture of its spirit, its soul, and its culture.

It is, actually, in cultural aspects that we must seek the greatness of our peoples. It is by means of culture and esthetic feeling that we can exert a beneficent influence on the destiny of the world.

As you have so well said, "Inter-American cooperation in the tasks of the intelligence, in the arts, and in education, offers great and unlimited possibilities... The true substance of Pan Americanism must be fed with sympathy, knowledge, and profound mutual understanding of the culture of every nation on the continent."

So that the Inter-American System may develop, and its work be productive of good for the States that compose it and for the world in general, I believe that in the attainment of its ends it should keep in mind certain principles of policy, that I call inclusiveness, universality, and particularity.

As for inclusiveness, the Inter-American System should be really continental. We must see to it that the System embraces all the geographically linked States of the hemisphere. This means that Canada too should participate in the InterAmerican System, and that it should be enriched eventually by the cooperation of other peoples of the hemsiphere as they achieve sovereignty.

The principle of universality should be pursued by taking care that the American regional system interferes in no way with full development of the world organization: regional systems ought to act, in an effective manner, within the framework of the United Nations, whose progress should be of fundamental interest to all of us, and whose bases should not be weakened in any way.

And as for the principle of particularity, the Inter-American System must realize the special

solidarity and interdependence that, for historic reasons, characterize certain nations of the continent: I refer here to the ties of common language, origin, and culture that unite indissolubly the Spanish American peoples.

The Inter-American System will be strengthened as it takes into account these principles I have just mentioned, and as it remains faithful to the basic fundamentals of its constitution, as an instrument of peace, justice, cooperation, and solidarity.

At a luncheon given by the members of the Governing Board in the Hall of Heroes of the Union following the special meeting, the Ambassador of Ecuador and various members of the Embassy staff were present, as well as the Director General, Assistant Director, and Chiefs of Department of the Pan American Union.

During the unofficial visit of Dr. Parra, who arrived in Washington on January 5, he stayed at the Blair-Lee House by invitation of the United States Government and was accorded the honors merited by his high rank. Dr. Parra was received, on the day of his arrival, by President Truman and was guest of honor at a luncheon given by Undersecretary of State Robert A. Lovett. Other guests included several Latin American Ambassadors in Washington, the Special Representative of Ecuador on the Governing Board of the Pan American Union, members of the United States Congress, officials of the Department of State, and United States Army and Navy officers.

THE inhabitants of the Republic of Guatemala have a rich background of tradition. Their willingness to start on a pilgrimage at any time is an inherited right. Their ancestors, the Maya Indians, were addicted to pilgrimages, especially in times of stress, when great trouble came to their lands. Then the chiefs would send out runners to call together their people and to gather the best the land offered in precious articles of gold, ceramics, and jades, and above all, to choose as beautiful a virgin as could be found, to be sacrificed to the rain-deities at the sacred well in Chichén-Itzá.

Enormous preparations and great enthusiasm of the people to join in the pilgrimage were the keynotes, for surely this pilgrimage would placate the deity so that he would allow rain to fall on a land so dry and parched that famine threatened everyone.

It was an imposing spectacle. The king, the chiefs, and high dignitaries of their

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pagan worship were carried on muchdecorated litters, preceded by trumpeters announcing the coming of the multitude and clearing the way. The royal highway was well paved with cobble-stones; at intervals along it shrines had been erected on which offerings were laid. There a brief pause was made for rest and food.

On arriving at Chichén-Itzá the pilgrims were received in state. Early the next morning, as the sun came up, the victim was anointed with herbs and dressed in her most splendid garments, her hair entwined with flowers, and her arms and ears bedecked with jewels. Two bronzed youths took the maiden in their arms, and with a powerful motion swung her far out into the cavernous pool, while the multitude gathered offerings and threw them after her. The drums beat and the cries of the people echoed back from the forest, and so the sacrifice was consummated. Surely the god would grant the people their petitions and favor their

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MAP OF CENTRAL AND SOUTHERN GUATEMALA Places of pilgrimage mentioned In this article: 1, Esquipulas; 2, Chiantla; 3, San Felipe; 4, Chajul; 5, Tactic; 6, Ayutla; 7, Taxisco. 8 indicates Guatemala City as a point of reference.

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Courtesy of Lilly de Jongh Osborne

lands, for so magnificent an offering could not fail to please.

The pilgrims tarried briefly, only long enough to witness some rites in honor of the deity, while each one continued to plead for mercy and happiness. They left the sacred spot with their souls filled with peace and their hair entwined with the pale blossoms of the xmehen nacales which flowered along the route.

This was merely one of the many pilgrimages the pre-Columbian Indians. made during their year. Now we must turn to the present pilgrimages which the devout Guatemalans are wont to make.

Esquipulas

As in other times so it is at present. The yearly pilgrimage to the distant sanctuary wherein is housed the Black Christ of Esquipulas is one of the most important events in the life of all classes of Guatemalan citizens. To be a proper pilgrim, it is the thing to start after midnight mass at the cathedral in Guatemala City. Groups of congenial people gather ready for the journey; they have large palm-leaf hats to shade the eyes; candles protected by bamboo splinters; merchandise of all kinds to sell or barter at the fair; and last, not least, food for the trip. One amongst the many, a cofrade (member of a cofradia for the worship of the Christ of Esquipulas), carries a small glass case wherein a replica of the Esquipulas Christ is placed and carefully covered from the dust of the road by handwoven textiles.

Many are the stop-overs on the road; many the visits to the churches en route, but nevertheless the group arrives in time for the celebrations of Esquipulas during the week beginning January 8.

Esquipulas was a pre-Columbian stronghold governed by a chief of that name, who did not oppose the Spanish conquest. It was also a place of worship of Indian

idols. The friars changed this and built a Christian church, an edifice now known as El Calvario. The converted Indians grew cotton to pay their part for the image, which the priests ordered to be made by the renowned sculptor Quirio Cataño. In 1595 the sacred image was ready, carved out of balsam wood; its dark patina made it akin to the humble Indians. Every year thousands of candles in the church help to darken the patina further. However, it was not until 1737 that the fame of this image passed beyond the frontiers of the village.

At this time the Bishop of Guatemala, Fray Pedro Pardo de Figueroa, was suffering from acute ill health and undertook to visit Esquipulas and plead for his cure. A miracle was performed, and the grateful Bishop erected the church (completed in 1758), wherein at the present time the miracle-working Christ is housed. Under the main altar the good Bishop is buried.

It is a breath-taking sight to behold the maimed and the crippled, the sick and the old arrive in this valley. The first view of the temple from all the mountain tops. from all the surrounding hills, is the sign for the pilgrims to stop and salute it reverently. High mass is celebrated on January 15 by the Archbishop of Guatemala and his assistants. The devout participate with candles in their hands. After mass they visit the sacred image on their knees and kiss it; surely such faith will have its recompense.

Thousands of reliquias-small silver, gold, or wax replicas of the part of the physical body which has been cured-adorn the walls of the temple, side by side with ancient paintings. It is the proper thing to visit the shrine at some time during one's life, and if any vow to do so has not been fulfilled, it is a sin of sins which will be punished in the other world. Thus it is