Writers’ Night Symposium Proceedings - Aquinas College

44 Pages·2014·0.66 MB·English

Aquinas College
Writers’ Night Symposium Proceedings

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April 25 , 2014
Cover image: Conversation Piece (G.K. Chesterton; Maurice Baring; Hilaire Belloc) by Sir
Herbert James Gunn, oil on canvas, 1932. The idea for the portrait came to Gunn during a
dinner celebration Belloc's 60th birthday. The completed work was shown at the Royal Academy
in 1932. It currently resides at the National Portrait Gallery, St. Martin's Place, London.

The Writers’ Night Symposium is the culmination of the Writer’s Night Essay Contest, a
campus wide event sponsored by the Write Reason Plan.

The Write Reason Plan at Aquinas College aims to strengthen writing and logical thinking habits
among the student population. Write Reason is the effective expression of clear, organized, and
accurate ideas that are stated convincingly according to the objective standards of truth and
reality, as established in the Trivium of grammar, logic, and rhetoric, which is the foundation of a
liberal arts education.
Habits of mind (logic) and habits of expression through language (grammar and rhetoric) are the
foundation of a college level education. Through these habits we come to know the truth and
express ourselves responsibly according to what we know of reality. The Write Reason Plan aims
not only at improving writing and critical thinking skills, it considers the whole person as an
individual, a member of society, a citizen, a future professional, and made in the image of God.
To think according to the standards of logic and objective truth and to express ourselves clearly
is the end of all education and the vocation of every human person.
The Write Reason Plan at Aquinas College presents the fourth annual

Writers’ Night Symposium

Friday April 25, 2014
6:00 – 8:00pm

Introductory Remarks

Dr. Aaron Urbanczyk, Write Reason Director

2014 Writers’ Night Contest Winners

“The People You Never Heard About: A review of Matthew Restall's Seven Myths of the
Spanish Conquest”
– Jonathan Allen
“Virtue Through Trial as Discovered in The Dream of the Rood” – Mary Horne
“From God and Woman” – Joseph Grossheim
“Henry V: King of Rhetoric” – John Paul Pagan
“Meaning Beyond Matter: Natural and Supernatural Elements of The Dream of the Rood”
– Sr. Marie Genevieve Robertson, O.P.

2014 Writers’ Night Nominees

Cindy Buss
Sr. Susanna Edmunds, O.P.
Lily Fisher
Stephen Lanham
Kelsey Nipper
Sr. Josemaria Pence, O.P.

2014 Writers’ Night Judges

Sister Mary Dominic Pitts O.P., Professor of English
Aaron Urbanczyk, Write Reason Plan Director
and Dean of the School of Arts & Sciences
Table of Contents

"The People You Never Heard About" by Jonathan Allen 1

"Virtue Through Trial as Discovered in The Dream of the Rood" by Mary Horne 5

"From God and Woman" by Joseph Grossheim 15

"Henry V: King of Rhetoric" John Paul Pagan 23

"Meaning Beyond Matter: Natural and Supernatural Elements 30
of The Dream of the Rood" by Sr. Marie Genevieve Robertson, O.P.
"The People You Never Heard About"
Jonathan Allen
IDS 110: College Learning in the Dominican Tradition
Instructor: Dr. Vince Ryan
The Seven Myths of the Spanish Conquest by Matthew Restall looks at some of the most
curious myths of the Spanish Conquest. This paper will look into the myth of the invisible
warriors. Restall sets about in his book to debunk several myths, and in chapter 3 he debunks the
myth that the conquistadors conquered New Spain with little to no help. Restall discusses the
Conquistadors’ use of Indians and Africans. One African conquistador that will be discussed is
Juan Valiente, who made a great mark in the Spanish Conquest. Restall also looks at various
Indian tribes, like the Tlaxcalans who were allies with the Conquistadors. The myths that plague
the history of the Spanish Conquest are many, but Restall sheds light on the truth in his book the
Seven Myths of the Spanish Conquest.
The myth of the invisible warriors is the myth that the Spanish Conquistadors almost
single-handedly conquered New Spain. Restall, however, points out various tribes and people
that helped the Conquistadors rise victorious. In the history of the Spanish Conquistadors it is
often said that they were outnumbered by their native enemies (Restall 45). However, what is
often ignored or overlooked is that they were also outnumbered by their native allies. In a letter
to Cortes, Alvarado talks about how his force was “comprised of 250 Spaniards and five to six
thousand friendly Indians” (45). One of the major groups of Indians that helped the
Conquistadors were the Tlaxclans; this group was able to maintain independence despite the
growing Mexica Empire (46). Although at first, the Tlaxclans were hostile to Cortes and his men
but after several encounters with the Spanish, the Tlaxclans realized that with the assistance of
the Spaniards, they would be able to destroy the Mexica Empire (46). Cortes often had at the
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least 6,000 such native allies at his command (47). At his final siege of the Mexica capital, he
had 200,000 native allies fighting alongside him (47). However, the Tlaxcalans “went virtually
unacknowledged and certainly unrewarded” (47). On top of that, Cortes claimed that the role
played by the Tlaxcalan was a result of a “strategy of his own devising” (48). This is another
example of the Conquistadors not giving the proper recognition to the Indians.
The Conquistadors not only had help from the Indians but also Africans especially
African slaves. Restall discusses one African in particular by the name of Juan Valiente, who
was the slave of Alonso Valiente. Juan Valiente was born, most likely, in West Africa around
1505 (53). In 1533, he was able to convince his owner to let him pursue being a conquistador for
four years, “providing that he kept an account of [his earnings] and bring it all back to me [his
owner]” (53). When he arrived in Guatemala, he was able to join Pedro de Alvarado’s expedition
to Peru (53). Juan, later, joined Almagro where he was fighting down in Chile (53). The
mortality rate was very high but the few who survived saw an increase of wealth (53). In 1540,
Juan was back in Chile as a captain, horseman, and vested partner in Juan de Valdivia’s company
(53). His ongoing campaigns led to many more rewards, such as an estate outside Santiago (53).
In 1550, Juan Valiente tried to buy his freedom but was unsuccessful (54). Juan was a unique
slave who was successful in his assistance in the Spanish conquest but like the Indians, he was
given no credit. Juan’s life is proof that the myth that the Spaniards were solely responsible for
the conquest of New Spain is false.
An excerpt from The Conquest of New Spain by Bernal Diaz undermines Restall’s
debunking of the myth. Bernal Diaz constantly makes several references to the Tlaxcalans, or
Tlascalans as spelled in this excerpt. Diaz comments on the aid the Tlascalans give Cortes and
his men. For example, Diaz talks about how the Tlascalans helped clear a path in a forest for
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Cortes and his men allowing them to advance (Diaz 312). Another example that Diaz provides is
that the Tlascalans carried off fowl and anything they could steal (313). The hostile natives
begged Cortes to not let his men or the Tlascalans harm their country (314). Later, Diaz refers to
a battle in which he says, “our Tlascalans allies, charged them like mad dogs” (317). The
excerpt, The Conquest of New Spain, reinforces the important role of the Tlaxcalans as
previously mentioned. Here it is clear that the Tlaxcalans were vital to Cortes and his men.
Without the Tlaxcalans, Cortes would not have been able to advance and fully conquer New
Spain. This is why one could argue the Tlaxcalans played the most important role in the Spanish
Conquest.
The Spanish Conquest is a blurred time in history. Matthew Restall, however, in his book
Seven Myths of the Spanish Conquest strives to shed light on the truth of this valuable part of
history. Because of the greed of the Spaniards, modern day society does not realize how
important Indians and Africans were to the Spanish Conquest. Here one sees that the natives of
New Spain, like the Tlaxcalans, were responsible for the conquest because they provided the
necessary manpower for the conquistadors. As well as Africans, such as Juan Valiente, who
fought bravely for their Spanish masters. Reading this chapter, one will gain a new appreciation
for the tribes of Indians who through history have been portrayed as savages. However, the
excerpt from Bernal Diaz’s The Conquest of New Spain shows a brief and rare example of the
Spanish Conquistadors giving a little credit to their Indian allies. This shows that, even though
most credit was taken by the Spaniards, the role of the Tlaxcalans was so great that they had to
mention their native allies. The Seven Myths of the Spanish Conquest serves as a modern day
acknowledgement to the Indians and Africans who played an undeniable role in the Spanish
Conquest.
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Works Cited
Diaz, Bernal. The Conquest of New Spain., Trans. J. M. Cochen. Longdon: Penguin, 1963.
Restall, Matthew. Seven Myths of the Spanish Conquest. Oxford: Oxford U P, 2003

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"Virtue through Trial: As Discovered in The Dream of the Rood"
Mary Horne
ENG 213: Composition I
Instructor: Dr. Katherine Haynes
The Dream of the Rood tells the story of Christ’s passion from the viewpoint of the
Cross, or rood. The rood relates this story to the Dreamer, or visionary of this dream, who in turn
expresses his admiration for the rood and longing for heaven. Although the author is unknown,
The Dream of the Rood was most likely written before the ninth-century by an Anglo-Saxon
Christian, and exemplifies a blending of Christian values with Anglo-Saxon culture (Thieme
108-109). Consequently, the depiction of Christ and his relationship with those around him,
particularly the rood, are such that the Anglo-Saxon audience would likely have easily identified
with them (Thieme 111). Much of the poem is told from the standpoint of the rood, so it
naturally plays a prominent role throughout the story, and the poet may have used the rood as an
example of both a person possessing fortitude, an important virtue for the Anglo-Saxon people,
as well as perhaps even a representation of the virtue itself.
When the Christian evangelists wanted to present an image of Christianity to the native
Anglo-Saxon people, they wished to do it in such a way that it would appeal to the Anglo-
Saxons’ culture (Boenig 7). These fierce and hardy people would hardly have been swayed to
practice a religion that only emphasized peace and meekness, so the Christian missionaries to
Britain developed a way to present Christianity that would appeal to the Anglo-Saxon society
(Boenig 7). This method consisted in emphasizing the parts of Christianity that the Germanic
people would recognize and appreciate, such as the more “heroic” virtues (i.e. courage and
fortitude) (Thieme 111). Their method largely worked, as the Anglo-Saxons accepted
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Christianity relatively easily (Boenig 30), and the religion became fairly popular in Britain
(Lamdin and Lamdin 1).
Besides making Christianity popular, one result of the missionaries’ method of
evangelization was that “[the Anglo-Saxons] saw their religion through the lens of their heroic
past, depicting apostles and saints as thanes of their leader, Christ” (Boenig xi). The Dream of
the Rood poem exemplifies of this depiction of the Christian faith through an Anglo-Saxon
“lens”. As Thieme states, Christ and the rood are portrayed in the poem in a way that likely
appealed to the people living in Britain at the time:
Christ is not the merciful, loving, meek man of affliction whose victory over sin and
death seem to be a defeat rather than a triumph. Instead, he is cast in the role of a bold,
strong, courageous king whose salvific act seems to be a deed of heroic prowess. The
cross itself is portrayed as his lord’s retainer whose most outstanding characteristic is that
of unwavering loyalty. (108)
Elsewhere, Thieme explains that the author of the Dream of the Rood portrayed the characters in
the poem in this way “in order to accentuate that the values with which his people were familiar
in a pre-Christian, secular world are basically identical with those in a Christian setting” (109).
So the poet depicted Christ and the rood as persons with whom the Anglo-Saxon people
would readily identify. To do this, the poet deliberately described the rood as an ordinary tree
(Irvine 437) that shows honor and submission to Christ, who is described as “a mighty king”
(“Dream of the Rood” line 44) and “[a] famous lord” (70). Concerning the relationship depicted
between Christ and the rood, Ó Carragáin says that the allegiance that the thane owed his lord
was “to defend and protect [his] lord even at the cost of [his] life” (2). This explains the rood’s
staunch resolve to obey Christ, when it says that it “did not dare || act against the Lord’s word”
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