Test Bank for Professional Event Coordination, 2nd Edition by Silvers

Test Bank for Professional Event Coordination, 2nd Edition by

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Description
A must-have resource for every event planner, manager, caterer, and student,
this in-depth guide covers all aspects of the event planning process. Written by
expert event manager Julia Rutherford Silvers, the book outlines the tools and
strategies to effectively procure, organize, implement, and monitor all the
products, vendors, and services needed to bring an event to life. Enhanced
throughout with useful checklists, tables, and sample forms, the book includes
chapters on everything from Developing the Event Site and Providing the Event
Infrastructure to Ancillary Programs, Food and Beverage Operations, and Vendors
and Volunteers. The practical information is supplemented throughout the book
by "On-Site Insights" featuring real-world examples from successful event
planners, as well as chapter objectives, discussion questions, and exercises in
professional event coordination to help readers build key skills and test their
knowledge. From weddings to corporate conferences and from intimate events to
huge festivals, Professional Event Coordination is a versatile guide to planning
events of all kinds.

About the Author

JULIA RUTHERFORD SILVERS, CSEP, a former adjunct faculty member at the
University of Nevada, Las Vegas, and UNLV Singapore Ltd., has served as an
industry consultant for The George Washington University Event Management
Certificate Program, the Professional Convention Management Association, and
the Canadian Tourism Human Resource Council. A four-time International Special
Events Society Esprit Award winner, she lectures all over the world on
professional event management practices, is a founding director of the
International Event Management Body of Knowledge (EMBOK) Executive, and is
an advisor to the Event Management International Competency Standards.
Product details
 Publisher : Wiley; 2nd edition (January 24, 2012)
 Language : English
 Hardcover : 512 pages
 ISBN-10 : 0470560711
 ISBN-13 : 978-0470560716
 Item Weight : 2.2 pounds
 Dimensions : 7.8 x 1.3 x 9.2 inches
 Best Sellers Rank: #624,857 in Books
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Leaping to his feet he poured out his anger in bitter but righteous words.
Vainly the landlord fawned and cringed and protested that he was innocent.
Saint Nicholas simply walked over to the tub where the bodies of the
children had been salted down. All he had to do was to make the sign of the
cross over the tub, and lo! three little boys, who had been missing for days,
arose alive and well, and, coming out of the tub, knelt at the feet of the
saint.

St. Nicholas resuscitating the schoolboys.

Old Neapolitan print.
All the other guests of the inn were struck dumb at the miracle. The
children were restored to their mother, who was a widow. As to the
landlord, he was taken out and stoned to death, as he richly deserved to be.
Another of St. Nicholas’ miracles shows that he had a kind heart for grown-
ups as well as for the young folk. A revolt having broken out in Phrygia,
Emperor Constantine sent a number of his tribunes to quell it. When they
had reached Myra, the bishop invited them to his table so that they would
not quarter themselves on poorer citizens, who might be ill able to afford
their keep.
A grand banquet was served up to them. As host and guests were preparing
to sit down, news was brought into the hall that the prefect of the city had
condemned three men to death, on a false accusation that they were rebels.
They had just been led to execution and the whole city was in a ferment of
excitement over this terrible act of injustice.
Nicholas rose at once from the table. Followed by his guests he ran to the
place of execution. There he found the three men kneeling on the ground,
their eyes bound with bandages, and the executioner standing over them
waving his bared sword in the air. Nicholas snatched the sword out of his
hand. Then he ordered the men to be unbound. No one dared to disobey
him. Even the prefect fell upon his knees and humbly craved forgiveness,
which was granted with some reluctance.
Meanwhile the tribunes, looking on at the scene, were filled with wonder
and admiration. They, too, cast themselves at the feet of the holy man and
besought his blessing. Then, having feasted their fill on the banquet that had
been provided for them, the tribunes continued their journey to Phrygia.
They, too, it was decreed were to fall under the ban of a false accusation.
During their absence from Constantinople, Constantine’s mind had been
poisoned against them by their enemies. Immediately on their return he cast
them into prison. They were tried and condemned to death as traitors. From
the dungeon into which they had been cast to await the carrying out of this
sentence they sent out a piteous prayer to St. Nicholas for assistance.
Though he was hundreds of miles away, he heard them.
And that same night he appeared to Constantine in a dream, commanding
him to release these men and to declare them innocent,—threatening him at
the same time with the wrath of God if he refused. Constantine did not
refuse. He took the saint’s word for their innocence, pardoned them, and set
them free. Next morning he despatched them to Myra to thank Saint
Nicholas in person for their happy deliverance. As a thank offering they
bore him a copy of the gospels, written in letters of gold, and bound in a
cover embossed with pearls and precious stones.

Bishop Nicholas.
From old Italian print.

Nor did the saint’s miracles end with his life. Even after death he listened
from his high place in heaven to the prayers of the humblest and gladly
hastened to their assistance when they asked for help in the right spirit and
at the right time.
Here are three legends which have been especially popular in literature and
art.
A Jew of Calabria, hearing of the wonderful miracles which had been
performed by Saint Nicholas, stole his image out of the parish church and
bore it away to his home. There he placed it in his parlor. And when, next
day, he had made ready to go out for the morning he commended all his
treasures to the care of the saint, impudently threatening that his image
would be soundly thrashed if he failed in his trust. No sooner was the Jew’s
back turned, however, than robbers broke into the house and carried off all
its treasures. Great was the Jew’s wrath when he returned. Bitter were the
reproaches he hurled at the saint. Many and fierce were the whacks he
bestowed upon the image.
That very night Saint Nicholas, all bruised and bleeding, appeared to the
robbers, and commanded them immediately to restore what they had taken.
Terrified at the vision they leaped to their feet, collected the plunder, and
brought it back to the Jew’s house. The Jew was so astonished at the
miracle that he was easily converted to Christianity and baptized.
There was a wealthy man who, though married, had no son to inherit his
estate. This man vowed that if Saint Nicholas would provide him with an
heir he would present a cup of gold to the saint’s altar at Myra. Saint
Nicholas heard the prayer and, through his intercession, God sent the
childless man a son. At once the father ordered the cup of gold to be
prepared. When it was finished, however, it seemed so beautiful in his eyes
that he decided to keep it for himself and offer the saint a meaner one made
of silver. When this, too, was finished, the merchant with his son set out to
make the presentation. On the journey he stopped by a river to quench his
thirst. Taking out the golden cup he bade the son fetch him some water. In
obeying the child fell into the river and was drowned.
Weeping bitter tears of repentance the merchant appeared in the church of
Saint Nicholas and there made his offering of the silver cup. But the cup
would not stay where it was put. Once, twice, thrice, it fell off the altar.
While all the people stared with astonishment, behold the drowned boy
appeared before them,—standing on the steps of the altar with the golden
cup in his hand. Full of joy and gratitude, the father offered both the cups to
the saint and bore his son home with thanksgivings to God and to His saint.

St. Nicholas of Bari.

Old Italian print.

A certain rich merchant, himself a Christian, dwelt on the borders of a

heathen country. He cultivated a special devotion to Saint Nicholas. One
day his only son was taken captive by some of the wicked neighbors across
the boundary line and sold into slavery. The lad finally became the property
of the pagan king, and served him as his cup-bearer.
One day, while filling the royal cup at dinner he suddenly remembered that
it was December 6, and the feast of Saint Nicholas. He burst into tears at the
thought that his family were even then gathered around the dinner table in
honor of their patron.
“Why weepest thou?” testily asked the king. “Seest thou not that thy tears
fall into my cup and spoil my wine?”
And the boy answered through his sobs:
“This is the day when my parents and my kindred are met together in great
joy to honor our good Saint Nicholas; and I, alas! am far away from them.”
Then the pagan blasphemer swore a good round oath and said:
“Great as is thy Saint Nicholas, he cannot save thee from my hand!”
Hardly were the words out of his mouth when a whirlwind shook the
palace. A flash of lightning was followed by a loud peal of thunder and lo!
Saint Nicholas himself stood in the midst of the affrighted feasters. He
caught the youth up by the hair of his head so suddenly that he had no time
to drop the royal cup, and whirled him through the air at a prodigious speed
until, a few moments later, he landed him in his home. The family were
gathered in the dining room when saint and boy made their appearance,—
the father being even then engaged in distributing the banquet to the poor,
beseeching in return that they would offer up their prayers in behalf of his
captive son.
 CHAPTER II
STRANGE ADVENTURES OF THE SAINT’S
BODY
S .N , as I have said, died in the year 342 and was buried with great
honor in the cathedral at Myra.
Being the patron saint of such roving folk as sailors, merchants and
travellers it was only natural that his body should have lain in perpetual
peril from thievish hands. The relics of saints were highly prized because it
was held that they performed miracles on behalf of the townsfolk and of the
strangers who visited their shrines. Of course the relics of so great and
popular a saint as Nicholas were especially coveted, and most so by the
classes of whom he was the patron.
In those rude days it was believed that no saint was greatly troubled by the
manner in which his body was procured. Even if it were stolen and reburied
elsewhere by the robbers themselves the body worked miracles in its new
abode as cheerfully as it had done in the old one. Moreover it drew trade
and custom to any city in which it was enshrined and so brought wealth to
the people of the entire neighborhood.
In fact pilgrims from various parts of the world came in crowds to the
shrine at Myra. As the fame of Saint Nicholas increased so did the value of
his relics. At various times during the first six centuries after his burial
attempts were made to carry off his body by force or by fraud.
None of these attempts was successful until, in the year 1084, certain
merchants from the city of Bari, in southeastern Italy, landed at Myra to
find that the entire countryside had been laid waste by an invasion of the
Turks. All the men who could bear arms had gathered together and were
now gone in pursuit of the invaders. Three monks only had been left behind
to stand guard over the shrine of Saint Nicholas.
It was an easy task for the merchants of Bari to overpower these monks,
break open the coffin which contained the body and bear it away with them
to their own city.
Here it was received with great joy. A fine new church was built on the site
of an old one which had been dedicated to Saint Stephen and which was
now torn down to make room for its successor. This was to serve as a shrine
for the stolen body. The new church is still standing and though it is now
old it is still magnificent. In a crypt or vault under its high altar lies all that
was mortal of the one-time Bishop of Myra. On the very day of the re-
burial, so it is said, no less than thirty people who attended the ceremony
were cured of their various ailments.

Heads of the Christ-child.

Selected from Raphael’s pictures.

Such is the story that is generally accepted. But another story was and is
told by the people of Venice. They, too, claim that they possess the body of
Saint Nicholas, and insist that it was taken from Myra by Venetian
merchants in the year 1100, and reburied in Venice by the citizens.
They do not accept the story told by the Bari merchants, but declare that the
latter carried off from another spot the body of another saint, possibly of the
same name, which they palmed off upon their fellow citizens as the body of
the former Bishop of Myra.
The true body, they claim, is that which lies to-day, as it has lain for
centuries, in the church of St. Nicholas on the Lido. The Lido is a bank of
sand which projects, promontory fashion, out of the Grand Canal in Venice
into the Adriatic Sea.
The fame of a holy man so closely connected with two great trading ports
of the Middle Ages was sure to spread wider and wider among the nations
of Europe. And, indeed, we find that everywhere sailors acknowledged him
as their special guide and protector and sang his praises wherever they
landed.
Both at Bari and at Venice the churches dedicated in his honor stand close
to the mouth of the harbor. Venetian crews on their way out to sea would
land at the Lido and proceed to the church of St. Nicholas, there to ask for a
blessing on their voyage. There also they would stop on their home-coming
to give thanks for a safe return. Sailors of Bari would in the same way
honor the shrine in which lay what they claimed was the true body of Saint
Nicholas.
Many tales of miraculous escapes from shipwreck, due to the intercession
of their patron, were related by seamen and travellers, not only at home, but
at the various ports where they stopped, so that the name and fame of the
good Saint Nicholas grew more resplendent every year. Churches erected in
his honor abound in the fishing villages and harbors of Europe.
In England alone, before the Reformation, there were 376 churches which
bore his name. The largest parish church in the entire land is that of St.
Nicholas at Yarmouth, which was built in the twelfth century and retains
that name to the present day. Some of the other churches were rebaptized by
the Protestants.
The churches dedicated to Saint Nicholas in Catholic countries are
especially dear to people who make their living out of the sea. Sailors and
fishermen when ashore frequent them, and if they have just escaped from
any of the perils of the deep they show gratitude to their patron by hanging
up on the church walls what are known as votive pictures. These are either
prints of the saint or sketches, rudely drawn by local artists, which represent
the danger that the sailors had run and the manner in which they had
escaped. Often a figure of Saint Nicholas appears in the darkened heavens
to calm the fears of the imperilled mariners.
It is fishermen and sailors also who take the chief part in the great festival
in honor of Saint Nicholas that is celebrated at Bari on the fifth and sixth of
December in every year.
Bari, it may be well to explain, is a very old and still a very important
seaport on the eastern coast of southern Italy. It is situated on a small
peninsula projecting into the Adriatic. From very early days the city has
been the official seat of an archbishop and hence possesses a grand old
cathedral.
Grand, however, as is this cathedral, it is eclipsed both in beauty and in
popular regard by the church of Saint Nicholas which I have already
mentioned as containing the bones of the saint. These repose in a sepulchre,
or huge tomb, that stands in a magnificent crypt some twenty feet beneath
the high altar. Water trickles out through the native rock which forms the
tomb. It is collected by the priests on a sponge attached to a reed, is
squeezed into bottles, and sold or given away under the name of “Manna of
Saint Nicholas” as a cure for many ailments.
On the eve of Saint Nicholas’ Day, that is on the day before it (December
5th) the city of Bari is overrun by hosts of pilgrims from the neighboring
cities, as well as others from the furthest corners of Italy and even from
Mediterranean France and Spain and Adriatic Austria. All Catholic
mariners whose ships happen to be lying in port at the time are sure to join
the throng.
The pilgrims carry staffs decorated with olive, palm or pine branches. From
each staff depends a water bottle, which is to be filled with the manna of
Saint Nicholas. Most of the pilgrims are barefoot. All are clad in the
picturesque costumes in use in their native places on holiday occasions.
On entering the church the pilgrims may, if they choose, make a complete
circuit of it, moving around on their knees with their foreheads pressed
every now and then against the marble pavement. Often a little child leads
them by means of a string or handkerchief, one end being held in the mouth
of the pilgrim.
Next day, December 6th,—the actual feast of Saint Nicholas,—is celebrated
by a procession of the seafaring men of Bari. Rising at daybreak they enter
the church early in the morning. The priests, who have assembled to greet
them, take down from the altar a wooden image of Saint Nicholas, clad in
the robes of a bishop. This is handed over to the care of the paraders for the
rest of the day. The priests may accompany the image only as far as the
outer gate of the church. The procession, with the image in the hands of its
leaders, files out into the street and, followed by the populace, visits the
cathedral and other sacred or public places. Then the leaders take Saint
Nicholas out to sea in a boat. Hundreds of other boats accommodate their
fellow paraders, as also such of the citizens as can afford the luxury, and
follow Saint Nicholas over the waves.

The Christ-child surrounded by angels.

Painting by Rubens.

The shore meanwhile is lined with the bulk of the populace of Bari and the
pilgrim visitors who eagerly await the return of the image at night-fall.
Bonfires are then burned, rockets are shot off, everybody who possesses a
candle or torch lights it and the people fall in line with the paraders to
restore the sacred image to its guardians at the church.
 CHAPTER III
CHRIST-KINKLE AND CHRIST-KINDLEIN
I now told you all that is known of the story of Saint Nicholas during
his lifetime and even after his death. I think you will agree that we have not
yet gone very far in identifying Santa Klaus, the modern Saint Nicholas,
with the historic saint who was once Bishop of Myra.
It is true that some learned men have thought to find in the legend of the
three maidens an answer to a couple of problems that bother the inquiring
mind.
First they explain that the three purses of gold, which, in pictures by the old
Italian masters, figure as three golden balls, and which were looked upon as
the special symbol or sign of the charitable Saint Nicholas, are the origin of
those three gilt balls which swing over a pawnbroker’s shop in token of that
well-spring of human kindness which has earned for him the affectionate
title of “uncle.”
 “Suffer little children to come unto me.”
Painting by B. Plockhorst.

If you have a fine sense of humor you will see that the last sentence is
sarcasm. And if you have small love for clever explanations that don’t
explain, you will reject this theory of the origin of the pawnbroker’s sign
and prefer to believe that it sprang from the gilt pills which adorned the
shield of the great Medici family of Italy. Medici means doctors. Both the
name and the shield were reminders that the family earned their first fame
as physicians many years before they became the greatest princes and
money changers of Europe.
But the other theory, what of that? The other theory is more to the point. It
assumes that the Saint Nicholas who was Bishop of Myra is the Santa Klaus
of modern Christmas, whom he pre-figured in the fact that he appeared in
the night-time and secretly made valuable presents to the children of a
certain household.
Here is some appearance of truth. In the first place there can be no doubt
that Santa Klaus and Saint Nicholas are the same name. Indeed to this day
our Christmas saint is known either as Santa Klaus or Saint Nicholas, Klaus
in Dutch being “short and sweet” for Nicholaus, and, as such, the same as
our Nick for Nicholas.
But, after all, there seems to be little likeness in other respects between the
saint of the legend and the modern patron of the Christmas season. What
connection is there between a single case of charity, performed at no
particular time, with the splendid and widespread generosity of Santa
Klaus, who every Christmas eve loads himself down with presents for the
little ones he loves, and finds means to distribute them all over the land in a
single night?
As the answer is not apparent on the surface, let us turn to the other legend.
We shall have to confess however that the story of the three schoolboys
miraculously restored to life after they had been cut up and salted down,
helps us even less than does the story of the three purses. It is simply one of
a whole group of stories wherein Saint Nicholas appears as the friend and
benefactor of children. In this respect only does he resemble our Santa
Klaus.
In all the characteristics which modern painters and story tellers, in
America, in Holland and in Germany, have bestowed upon the jolly saint of
the Christmas season he differs entirely from the slender and even
emaciated Nicholas, clad in the robes of a bishop, with a mitre on his head
and a crozier in his hand, whom the early painters were fond of depicting.
So the legends of Saint Nicholas afford but a slight clew to the origin of
Santa Klaus,—alike, indeed, in name but so unlike in all other respects.
Let us turn elsewhere. In Germany and to a certain extent in America the
name Christ-Kinkle or Kriss-Kingle is looked upon as another name for
Santa Klaus. But in fact history teaches us that is a far different Being,
though the two have been welded into one in the popular imagination.

Christ the giver.

Painting by Murillo.

A very small knowledge of German reveals the fact that Christ-Kinkle is

simply a “corruption” or mistaken pronunciation of the German word
Christ-Kindlein which in English means Christ-child. Now the connection
of the Christ-child with the gift-giving season is obvious enough. In the first
place He is the hero of Christmas day itself. Born a human child He ever
preserved a great love for young people.
“Suffer little children to come unto me,” He said, “for of such is the
kingdom of Heaven.”
The old masters were fond of painting Him as a child among children. In
nearly all the famous pictures which Raphael, the greatest of Italian artists,
painted of the Holy Family or of the Madonna and Child, the infant Jesus is
accompanied by the infant Saint John as friend and playmate.
 CHAPTER IV
THE EVOLUTION OF CHRISTMAS
N I must own that at first sight it is difficult to explain how the Christ-
child of the past—the Holy One whose birth is remembered and honored in
that feast which we call Christmas, should gradually have been changed
into the white-haired, white-bearded, merry-hearted and kindly old pagan
whom we sometimes call Christ-Kinkle but more frequently Santa Klaus.
Yet at the very moment when we come face to face with this difficult
problem we have reached the explanation which seemed impossible when
we strove to understand the much less startling transformation of Saint
Nicholas, Bishop of Myra, into Santa Klaus, patron of the Christmas
season.
We remember that the Christmas festival of to-day is a gradual evolution
from times that long antedated the Christian period. We remember that
though it celebrates the mightiest event in the history of Christendom, it
was overlaid upon heathen festivals, and many of its observances are only
adaptations of pagan to Christian ceremonial.
 Christmas presents.
Painting by F. Defregger.

This was no mere accident. It was a necessary measure at a time when the
new religion was forcing itself upon a deeply superstitious people. In order
to reconcile fresh converts to the new faith, and to make the breaking of old
ties as painless as possible, these relics of paganism were retained under
modified forms, in the same way that antique columns, transferred from
pagan temples, became parts of the new churches built by Christians in
honor of their God and his saints.
Thus we find that when Pope Gregory sent Saint Augustine as a missionary
to convert Anglo-Saxon England he directed that so far as possible the saint
should accommodate the new and strange Christian rites to the heathen ones
with which the natives had been familiar from their birth. For example, he
advised Saint Augustine to allow his converts on certain festivals to eat and
kill a great number of oxen to the glory of God the Father, as formerly they
had done this in honor of the devil. All pagan gods, it should be explained,
were looked upon as devils by the early Christians.
On the very Christmas after his arrival in England Saint Augustine baptized
many thousands of converts and permitted their usual December celebration
under the new name and with the new meaning. He forbade only the
mingling together of Christians and pagans in the dances.
From these early pagan-Christian ceremonies are derived many of the
English holiday customs that have survived to our day.
Now get clearly into your head one very important fact. Although at the
time when Augustine visited England the date of Christmas had been fixed
upon as December 25 there is no biblical reason why this should be so. The
gospels say nothing about the season of the year when Christ was born. On
the other hand they do tell us that shepherds were then guarding their flocks
in the open air. Hence many of the early fathers of the Church considered it
most likely that the Nativity took place either in the late summer or the
early fall. The point was of no great moment to them, as the early Church
made more fuss over the death day of a great or holy person than over his
birthday. The birthday is only the day when man is born into mortality, the
death day chronicles his birth into immortality.
The important fact then which I have asked you to get clearly into your
head is that the fixing of the date as December 25th was a compromise with
paganism.
For countless centuries before the Christian era pagan Europe, through all
its various tribes and peoples, had been accustomed to celebrate its chief
festival at the time of the winter solstice, the turning point when winter,
having reached its apogee, has also reached the point when it must begin to
decline again towards spring.