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More than forty years ago this journal published an article under the title "Mind, Mountain, and History."' It attempted to show the evolution of the attitudes which Western man evinced with regard to mountains and to probe his mentality from classical to modern times. They led from religious awe to medieval otherworldliness, to revolutionary Renaissance world view, to the rational approach of the Enlightenment, to the aetheticism of the romantic age, to Darwinian concepts in times of growing materialism and advancement in technical thinking, and to a period when mountains became an object, for sport and business, to be "conquered." Even nationalism and collectivism entered in the attitudes of man toward mountains. The picture which the article gave with regard to Western mentality and mountains, a picture typical of a trend in various areas of Western man's life, now needs supplementation both backward and forward, for historical knowledge gained since has broadened our perspective. It is the discovery of the Otzi which directs our minds backward beyond classical times; it is the ascent of Mount Everest which challenges us to direct our minds also forward beyond modernity. Once we are ready for this extension of our investigation, we may come to realize that what has appeared to be an evolution from "primitive" to "modern" makes room for a broader view which questions such historical assumption of an evolution. When in 1991 the Otzi, a human skeleton some 5200 years old, was found in the ice of the glaciers above the Otztal in Austria and when archaeologists could identify, despite the damage done to the site, the corpse, the implements, the tools, the hair, and some of the food the Otzi carried with him, the question obviously arose what type of a man could possibly have dared venture into so forbidding regions.2 It is not known whether or not the Otzi was alone, but indications are that the trek across the mountains, notwithstanding actual and mythical dangers, was frequented regularly by

Whoever has visited the collections of the Kaiser Friedrich Museum, now housed in Berlin-Dahlem, may remember the painting by Rembrandt of the Mennonite who instructs a lady in the faith. The Mennonite elder is clad in black, reflecting the modesty, simplicity, and humility demanded by society in the age of Calvin and the Council of Trent; but he also wears fine fur on his gown, indicating his status and credit worthiness. The painting shows vividly that, as Max Weber in his Protestant Ethics and the Spirit of Capitalism points out, the Anabaptists were "proverbial" not only for their piety but also for their wealth. This observation raises questions about the Anabaptists-their history, economy, and the treatment they received during the late Renaissance-that have not been adequately considered and that are worthy of additional investigation. For the primarily theological approach of earlier investigators has failed to take the politicoeconomic factors into due account. Regional studies have brought worthwhile results for particular areas but have tended to lead to generalizations, and these have found entrance into general history books and do not do justice to the many variations which existed and which only comparative studies can demonstrate. Political studies have relied too much on legal data and have neglected the concrete situation which economic sources divulge. And socialist historians, who recently have been attracted to the study of the Anabaptist movement because of its revolutionary character, have been bound by ideological patterns and predetermined conclusions and have given the movement a class character which is by no means as convincing as it has been made out to be. Significantly, in a recent book, The New Left and Christian Radicalism by Arthur G. Gish (1970), one chapter is also devoted to Anabaptism. It, too, emphasizes the ideological, revolutionary aspects, and it tries to draw analogies between Anabaptism and present-day student radicalism. All these studies will benefit future research, but only comparative studies, undertaken without "revisionist" intent, will lead to a more

FERDINAND, the great Duke of Alba, is known to the world as the tyrant of the Netherlands. It is generally unknown that fifty-three out of fifty-nine years of his services to his country and dynasty were devoted to other work and were connected with the most important political events of the period. Three great political tasks faced the men of the sixteenth century; to all three his life was dedicated, He fulfilled them with that sense of dignity and that devotion to duty which the concepts of the times, of the church, and of the government prescribed. In the threefold task, the defense of Christian Europe against the infidel, the fight for the holy Catholic faith against the heretic, the struggle of Habsburg might for the preservation of its supremacy and the unity of all Christendom, he proved that loyalty which he understood and took for his supreme duty, a loyalty however under which real humanity not infrequently suffered.

As a challenge for further research and analysis, Professor Kirchner suggests some of the cultural differences encountered by Western businessmen in Russia which significantly shaped their conduct of trade.