{"id":1389,"date":"2023-02-15T18:48:43","date_gmt":"2023-02-15T17:48:43","guid":{"rendered":"https:\/\/www.transnationalhistory.net\/esperanto\/?p=1389"},"modified":"2023-02-15T19:19:25","modified_gmt":"2023-02-15T18:19:25","slug":"francisco-valdomiro-lorenz-hyperpolyglot-and-pioneer-of-the-esperanto-movements-in-bohemia-and-brazil","status":"publish","type":"post","link":"https:\/\/www.transnationalhistory.net\/esperanto\/en\/2023\/02\/15\/francisco-valdomiro-lorenz-hyperpolyglot-and-pioneer-of-the-esperanto-movements-in-bohemia-and-brazil\/","title":{"rendered":"Francisco Valdomiro Lorenz, hyperpolyglot and pioneer of the Esperanto movements in Bohemia and Brazil"},"content":{"rendered":"
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In the small town of Dom Feliciano, 170 kilometres from Porto Alegre in the south of Brazil, the memory of Francisco Valdomiro Lorenz is deeply cherished. The kindhearted instructor, farmer and doctor, with a command of allegedly more than one hundred languages and boundless fields of knowledge, dedicated his life to helping others. A Czech man in a colony of Polish immigrants, Lorenz lived a modest existence, while healing the poor at no cost. A man who \u2018was never lazy\u2019 and a true incarnation of \u2018multiple lives\u2019, Lorenz tells the fascinating story of pioneering Esperanto-movements on two continents, while also intersecting spiritism, revolutionary action, and other languages on the way. <\/span><\/p>\n

Born on the 24<\/span>th<\/span> of December 1872 as a miller\u2019s son in Zbyslav, at that time in the Habsburg Empire, Lorenz was a language aficionado from an early age, who did not hesitate to plunge into the world of constructed languages. As Volap\u00fck took centre stage in the 1880s, Lorenz became a recognised \u2018poedan\u2019 (poet) for composition and translation of poems into this language, also teaching it in Prague. He learned Esperanto, newly created in 1887, and three years later published the first handbook of Esperanto for Czech speakers. In <\/span>Adresaro<\/span><\/i>, the address book of early Esperanto speakers compiled by L. L. Zamenhof, the creator of Esperanto, Lorenz became the Esperantist with the number 1276, being thus one of the earliest known Esperantists. He exchanged letters with Zamenhof and with Richard Geoghegan, a pioneer of Esperanto in the UK and the USA, and also with other Esperantists from Russia, Poland, Bulgaria, Germany, and France, as Lorenz recalls in his memories (Novobilsk\u00fd 2017). <\/span><\/p>\n

\"17-year-old
17-year-old Lorenz<\/figcaption><\/figure>\n

Despite giving courses of Esperanto and publishing the Esperanto learning book, this did not translate directly into the creation of an Esperanto movement in Czech territory at that time. From his students, only two are known: Franti\u0161ek H\u00e1jek, a young boy who would become an activist in the Esperanto workers movement, and B\u011bla Raichlov\u00e1, born Krapkov\u00e1, student of pedagogy and a revolutionary (Ma\u0159\u00edk in <\/span>Starto<\/span><\/i> 1977\/4-5: 9<\/span><\/a>). More people would be reached by Lorenz\u2019 Esperanto learning book in 1900, when his printer in Pardubice remaindered the many remaining copies. One of them was Stanislav Kamar\u00fdt, who would become one of the founders of the organised Czech Esperanto movement (<\/span>Kamar\u00fdt 1983<\/span><\/a>).<\/span><\/p>\n

Lorenz\u2019 incursion into constructed languages was cut short by misadventures forcing him out of his homeland. He would renew his interest in Esperanto many years later, while also toying with Ido, Idiom Neutral, Occidental, Bolak, Nov-Esperanto, and working on his own projects Mundial and Cosmolingua. <\/span><\/p>\n

As an editor of socialist magazines and a proponent of Czech national independence from the Habsburg Empire, Lorenz was a victim of persecution. Ultimately, he had to leave for America, receiving by chance the passport of a young man who was to travel to Brazil but decided not to. In an unpublished autobiographical note, he describes this episode:<\/span><\/p>\n

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I was holding a big conference in a public hotel, when unexpectedly a friend called Ludoviko Chmelik came and whispered in my ear: \u2018Police is arresting all activists who fight for freedom; policemen have already raided your library and carried out anything that they could take; they are searching for you; they have already arrested many; this time it\u2019s serious!\u2019<\/span><\/p>\n

This friend handed me over on the spot a grammar, a dictionary, and a conversation guide in Portuguese, and also a small amount of money. He also handed over to me the passport of a young man my age, whose parents were about to leave for Brazil, but who did not want to emigrate. In this way I took his place, and I avoided being imprisoned.<\/span><\/p>\n

From the hotel I travelled to Lisbon, from which I sent a postcard to my parents reading: \u2018Destiny is carrying me overseas, goodbye!\u2019 <\/span><\/p>\n

[my translation from Esperanto]<\/span><\/i><\/p><\/blockquote>\n

He arrived in Rio de Janeiro in 1893, in the midst of a naval officers’ rebellion and of a federalist revolution against president Floriano Peixoto, which did not allow him for the moment to travel south, as he intended to. For a short period he lived in the states of Rio de Janeiro and Minas Gerais, before finally reaching Rio Grande do Sul. On the 8<\/span>th<\/span> of August 1894 he arrived in Dom Feliciano (at that time named S\u00e3o Feliciano, before changing its name in 1930). He worked there as a school instructor and director (creator of the first school in Dom Feliciano in 1895), as a doctor, and as a farmer, cultivating wheat, corn, potatoes, beans, among others. He described his life in the colony in letters sent to his Czech relatives (Novobilsk\u00fd 2017), with rich details of the Brazilian environment and crops, praising his new homeland as a welcoming land, and a land of freedom above all. <\/span><\/p>\n

Lorenz married Ida Kraschefska, the daughter of a widow by whom he got hosted when he arrived  in Dom Feliciano. Ida was originally from Birkenfeld in East Prussia and her grandfather was Polish. She emigrated to Brazil at the age of seven, and she married Lorenz when she was sixteen and he was twenty-three, in 1895. They had thirteen sons, three of which died prematurely, and adopted eight others. Lorenz is remembered for helping many other children pursue studies, by hosting them in his home, or by buying school supplies out of his own pocket for them. Seeing the lack of literature dedicated to youth, he also wrote <\/span>Ensinos paternos<\/span><\/i> (1910) and <\/span>Contos e ap\u00f3logos<\/span><\/i> (1918).<\/span><\/p>\n

As the descendants of the Polish immigrants in Dom Feliciano showed interest in Polish and Lorenz did not have time to teach it, he engaged another teacher for this task in 1927, whom he paid at his own expense and whom he also hosted. The Czech immigrant also helped Polish in Brazil learn Portuguese by publishing a grammar (1908) and a dictionary (1910). Lorenz is remembered in his community as someone who always lived an extremely modest life, generous and kind hearted. Although he was offered the position of a consular translator by president Vargas, he decided to continue working in his school, and had no interest in leaving Dom Feliciano. <\/span><\/p>\n

Lorenz was writing by hand, often on page margins because of the lack of paper, by candlelight. In 1926, he succeeded in having a typing machine and a kerosene lamp. Electric light would arrive in Dom Feliciano only after 1960. Under harsh conditions, he nevertheless left a vast body of work, taking a particular interest in indigenous languages and cultures, such as: <\/span>A mentalidade amerindia<\/span><\/i> (1938), <\/span>La brazilaj aruakoj <\/span><\/i>(1983), <\/span>Kompleta gramatiko de la tupia lingvo<\/span><\/i> (2015).<\/span><\/p>\n

Further, Lorenz was an important contributor to the association C\u00edrculo Esot\u00e9rico da Comunh\u00e3o do Pensamento. He wrote articles on astronomy and astrology for <\/span>Almanaque do pensamento<\/span><\/i> for decades. He was also named doctor in Kabbala by the Kabbalistic Order of the Rose-Cross. In honour of his activity, a masonic lodge in Porto Alegre took up his name.<\/span><\/p>\n

Engaged in perpetual study and correspondence, Lorenz was remembered by his son Waldomiro for his prolific activity:<\/span><\/p>\n

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Many and many times it was us who carried this voluminous correspondence to the post office. Somebody said: \u2018If it weren\u2019t for the amount of correspondence of professor Lorenz, this post office wouldn\u2019t have survived.\u2019<\/span><\/p>\n

He never complained, nor did he ever make any complaint for working that much! In one of his writings in Esperanto, he said: \u2018Mi neniam pigris.\u2019 (\u2018I was never lazy\u2019) <\/span><\/p>\n

[my translation from Portuguese]<\/span><\/i><\/p><\/blockquote>\n

Lorenz\u2019 activity was multifaceted, including the practice of medicine and homoeopathy, and writing in this field (<\/span>Receitu\u00e1rio dos melhores rem\u00e9dios caseiros<\/span><\/i>, 1910; <\/span>Homeopatia Dom\u00e9stica Brasileira<\/span><\/i>, 1946). Accounts of his deeds are often anecdotal. People in Dom Feliciano recount that he invented a vaccine against the Spanish flu, and that nobody fell ill in the community in that pandemic. <\/span><\/p>\n

Many were the cases in which Lorenz as a medium was said to be involved, and members of his family engaged with the world of the spirits or with reincarnation (extensively documented in Novinski 2020). The story of reincarnation of two children of Lorenz determined psychiatrist Ian Stevenson of University of Virginia to travel to Brazil and discuss with Lorenz\u2019 family in order to document them (chapter \u2018Two cases suggestive of reincarnation in Brazil\u2019, in <\/span>Twenty cases suggestive of reincarnation<\/span><\/i><\/a>, 1974). <\/span><\/p>\n

After the death of his first wife Ida in 1944, Lorenz married in 1949 Francisca Nalepinski Schumann, born in Warsaw in 1882 and widow of a Polish doctor. They moved to Porto Alegre in 1950, to be closer to family. In their old wooden shack in Felic\u00edssimo de Azevedo street, they were visited by local Esperantists among which railway worker Ary Zemora, engineering student Alberto Flores, lieutenant Carlos Henrique Dion\u00edsio, English teachers Wanderley Francisco Gon\u00e7alves and Boris Eston, and also by Esperantists from other states of Brazil (Alberto Flores in <\/span>Almanako Lorenz 2016: 175<\/span><\/a>). Letters were exchanged with spiritist Esperantist Ismael Gomes Braga, with whom Lorenz shared a common interest in the Ido language as well, and in languages in general.<\/span><\/p>\n

Lorenz died on the 24<\/span>th<\/span> of May 1957, at the age of eighty-five, as the oldest Esperantist in the world (<\/span>Esperanto<\/span><\/i> 623\/1957: 160<\/span><\/a>). By that time, he had mastered 104 languages according to his family, and left behind dozens of works, original and translated, including historical and occultist novels, translations of Bhagavad-Gita from Sanskrit into Portuguese and Esperanto, and a collection of poems in Esperanto translated from forty languages. His book <\/span>Esperanto sem mestre<\/span><\/i>, published by the Brazilian Spiritist Federation in 1946, became a key handbook for learning Esperanto.<\/span><\/p>\n

There is no easy way to prove Lorenz\u2019 mastery of the impressive amount of languages he is credited with. The number of 104 languages is mentioned by his son Waldomiro in a handwritten presentation of his father\u2019s work offered to the library of Dom Feliciano in 1988. Waldomiro inventoried Lorenz\u2019 works, drafts, and translations of religious excerpts, and often wrote introductory notes to the opuscules compiled and donated to the library, reiterating his father\u2019s knowledge of more than one hundred languages. Although in Brazil Lorenz is nowadays presented by Esperantists and spiritists as the greatest polyglot ever, wrapped in a mythical aura, he does not usually figure in top lists of polyglots outside these two circles <\/span>\u2013 to which his isolation in Dom Feliciano may have decisively contributed.<\/span><\/p>\n

Although Lorenz was an enthusiastic proponent of Esperanto in Brazil, this did not quite meet his expectations. As his son Waldomiro would later explain in a foreword written in Esperanto to his father\u2019s anthology of translated poetry, efforts to promote the international language were hampered by poverty, the ill-educated rural neighbourhood, and the lack of Esperanto publishers in his vicinity. Lorenz maintained contact with the wider movement through correspondence, and he also instilled the love of Esperanto in Waldomiro, to whom he would send letters in various languages, including the international language. It is to say that Lorenz\u2019 relation to Esperanto was rather sinuous, as he was interested in many constructed languages <\/span>\u2013 with a particularly keen interest in Ido after its emergence in 1907, manifested through the editing of Ido magazines, and the publication of a grammar and a dictionary of Ido. Yet Lorenz\u2019 physical isolation in Dom Feliciano meant that his efforts for either constructed language could only have a limited impact, and often did not cross paths with the evolution of their respective communities.<\/span><\/p>\n

After an original momentum around the turn of the century, decades of steady progress, and a low in the 1930s, the Esperanto movement in Brazil started flourishing again, and kept vivid through encounters and congresses, even though just out of reach for the farmer in Dom Feliciano. Lorenz expressed his special fondness for Esperanto in a letter sent to the 14<\/span>th<\/span> Brazilian Esperanto congress held in Curitiba in 1954, containing a poem that became a commemorative hymn of the event. Praising Esperanto\u2019s work for peace, the poem was conserved in the congress annals, together with letters of good wishes to the congress. One of such greeting messages who got swept into the records came from the Esperanto youth in Ostrava, from Czechoslovakia , where seeds had  been sowed by Lorenz decades ago. \u2018We sow and sow, never tire\u2026\u2019, and Lorenz seemed to obey Zamenhof\u2019s words.<\/span><\/p>\n

In his work <\/span>Inicia\u00e7\u00e3o lingu\u00edstica<\/span><\/i> published in 1929, Lorenz drew on his extensive expertise in natural languages, and in the final part concluded in favour of a constructed language. Analysing Pirro\u2019s Universalglot, Schleyer\u2019s Volap\u00fck, Zamenhof\u2019s Esperanto, Beaufront\u2019s Ido and De Wahl\u2019s Occidental, Lorenz affirmed the supremacy of Esperanto.<\/span><\/p>\n

Part of his work is attributed to his mediumistic gifts. Such is the case of <\/span>Vo\u0109oj de poetoj el la spirita mondo<\/span><\/i>, published in 1944, of which several poems were dictated to Lorenz by spirits, including the spirit of Zamenhof. It is also believed in spiritist circles that Lorenz as a spirit, after disincarnating, dictated his messages about the language problem in the spirit world to Brazil’s greatest medium Francisco C\u00e2ndido Xavier, who in 1959 published the bilingual book <\/span>Esperanto kiel revelacio – O esperanto como revela\u00e7\u00e3o<\/span><\/i>. <\/span><\/p>\n

Lorenz is also viewed as a promoter of the Czech press in Latin America. Member of the association Slavia, the first Czech association in South America founded in 1893, he sought to put to work his experience in editing that he had gained in his homeland. In 1902, he published the first issue of <\/span>Slavia \u2013 Org\u00e1n \u010cech\u016f v Braz\u00edlii<\/span><\/i> (Slavia \u2013 organ of the Czech in Brazil). Most of the copies were inauspiciously confiscated by Brazilian authorities, in what was supposedly a compliance with Austro-Hungarian intriguers in Brazil (<\/span>K\u00e1zeck\u00fd 2009: 181<\/span><\/a>).<\/span><\/p>\n

In 1917, Lorenz published his translation of Comenius\u2019 <\/span>Labyrinth of the world and paradise of the heart <\/span><\/i>into Portuguese. In another work, <\/span>Um ap\u00f3stolo do progresso: p\u00e1ginas da hist\u00f3ria tch\u00e9que<\/span><\/i>, he wrote about the fascinating life of the Czech philosopher. It can also be assumed that Lorenz\u2019 perspective of an international constructed language was infused by the works of Comenius, who had insisted on the imperative of such language and on concrete principles to achieve it.<\/span><\/p>\n

In 1931, Lorenz was invited by the president of the Czech senate to come back to his homeland, but he politely declined, as he had set down profound roots in Brazil. After the conquest of independence, the emancipatory movement in which Lorenz had taken part in his youth years, Omladina (\u2018Youth\u2019), came to be rehabilitated. The celebration of an independent Czechoslovak state fuelled the desire for brotherliness and bridging to the Brazilian people, which Lorenz aimed to accomplish through an anthology of Czech literature translated into Portuguese, co-authored with Jan Vesel\u00fd (1928).<\/span><\/p>\n

In 1940, the first Esperanto learnbook in Czech, that Lorenz had published in his youth, celebrated its 50 years jubilee. As the Czech were suffering under Nazi occupation and Esperanto was persecuted, Esperantists in Santos, in the Brazilian state of S\u00e3o Paulo, honoured the jubilee of the Czech Esperanto book by taking up the name of Lorenz for their local group.<\/span><\/p>\n

Although in his homeland Lorenz is today largely unknown, in Brazil he is the third best known person of Czech origin, after Brazilian president Juscelino Kubitschek and businessman Jan Anton\u00edn Ba\u0165a (according to general consul of Czech Republic in Brazil, Pavel Proch\u00e1zka, as referenced in Novobilsk\u00fd 2017).<\/span><\/p>\n

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A living memory <\/span><\/i><\/p>\n

On the 17<\/span>th<\/span> of December 2022, the municipality of Dom Feliciano organised \u2018the spiritual journey for Lorenz\u2019, on the occasion of 150 years since his birthday. Half a dozen Esperantists from the Gaucho Esperanto Association travelled together from Porto Alegre to join locals, Lorenz\u2019 relatives, and spiritists, in a commemoration that started at the funerary monument of Lorenz and his wife Ida Kraschefska, and continued at the house of Lorenz and the house of one of his sons, with information plaques being unveiled in these places. Then the journey brought the participants to the Cultural House of the Polish Immigrant, where they could enjoy an exhibition on Dom Feliciano and Lorenz, films on Lorenz (<\/span>Muitas Vidas<\/span><\/a> and <\/span>O agricultor que falava mais de 100 l\u00ednguas!<\/span><\/a>), interviews, and a presentation on Lorenz\u2019 Esperanto work. Fernando Lorenz, honorary consul of the Czech Republic in Porto Alegre, also engaged in projects of education for peace with the Institute Professor Francisco Valdomiro Lorenz, gave a talk in the memory of his great-grandfather. <\/span><\/p>\n

\u2018The spiritual journey for Lorenz\u2019 was just the first of its kind, as there are plans to turn it into an annual event. A couple of recordings give us glimpses of the encounter (<\/span>1<\/span><\/a>, <\/span>2<\/span><\/a>, <\/span>3<\/span><\/a>), while an insightful brief in Esperanto by Miguel Bento from Porto Alegre leapt into the pages of Eldonejo Lorenz\u2019 bulletin <\/span>Komunikoj<\/span><\/i><\/a>. <\/span><\/p>\n

A decade earlier, the municipal administration of Dom Feliciano had inaugurated the Memorial Lorenz, the place where the 2022 journey for Lorenz began, in front of the cemetery of Dom Feliciano. Lorenz\u2019 mortal remains were brought from Porto Alegre, and at the request of his family the remains of his first wife were put in the same memorial. The event counted with the support of Lorenz\u2019 grandsons, of several representatives of the Czech Republic in Brazil, and of the director of the local house of culture, Luciana Novinski, who published a book in the memory of Lorenz (<\/span>Francisco Valdomiro Lorenz – Um homem al\u00e9m do seu tempo<\/span><\/i>, 2021).<\/span><\/p>\n

For spiritist Esperantists, Lorenz will continue to be considered one of their leading exponents, proving that Brazilian spiritism and Esperanto became one. Benedicto Silva appraised him as one of the \u2018three classics\u2019 in this field, along with Porto Carreiro Neto and Ismael Gomes Braga. Through his work, Lorenz contributed to emphasising \u2018the overlapping, complementary goals of Esperanto\u2019s <\/span>interna ideo<\/span><\/i> and spiritism\u2019s aspirations for universal community\u2019 (<\/span>Pardue 2001: 24<\/span><\/a>).<\/span><\/p>\n

In the 2022 edition of the Brazilian Esperanto congress in Ribeir\u00e3o Preto, several activities paid tribute to Lorenz, including presentations on his life and on his interest in constructed languages, and a bookstall of the publishing house Lorenz (<\/span>Eldonejo Lorenz<\/span><\/a>), who also publishes an yearly almanack honouring his name.<\/span><\/p>\n

The humble teacher and philosopher will also be remembered by Oomoto believers as a contributor of their magazine <\/span>Oomoto<\/span><\/i> from Japan, directed by Onisaburo Deguchi. <\/span><\/p>\n

Universalist in nature, Lorenz explored wide-ranging areas, from esoterism, astrology, kabbala, to palmistry or hinduism. An incarnation of Zamenhof\u2019s homaranism (humanitism), Lorenz worked to accomplish the brotherliness of humankind, convinced that Esperanto facilitates understanding and creates the foundation for building a better world. A mobile library, Lorenz could help anyone who needed orientation about the most diverse matters, and he could do so in whatever their language was. On the shelves of the library in Dom Feliciano that nowadays bears his name, Lorenz\u2019 knowledge, much of which lies in hand-written notes, gives a vibrant testimony on how a man isolated physically from cultured society was nonetheless the one to make this change, being \u2018a man beyond his time\u2019 (Novinski 2021).<\/span><\/p>\n

 <\/p>\n

References<\/span><\/em><\/p>\n

Bento, Miguel. \u20181-a spirita pilgrimado por Lorenz\u2019. <\/span>Komunikoj<\/span><\/i>, n. 188, 2022.<\/span><\/p>\n

Esperanto<\/span><\/i>. Rotterdam: Universala Esperanto-Asocio, n. 623\/1957.<\/span><\/p>\n

Flores, Alberto. \u2018Iom pri Francisco Valdomiro Lorenz\u2019. <\/span>Almanako Lorenz<\/span><\/i>. Rio de Janeiro: Spiritisma Eldona Asocio F.V. Lorenz, 2016.<\/span><\/p>\n

Kamar\u00fdt, Stanislav. <\/span>Historio de la Esperanto-movado en \u0108e\u0125oslovakio<\/span><\/i>. Prague: \u0108e\u0125a Esperanto-Asocio, 1983.<\/span><\/p>\n

K\u00e1zeck\u00fd, Stanislav. \u201cPublica\u00e7\u00f5es tchecas no Brasil (Contribui\u00e7\u00e3o \u00e0 hist\u00f3ria do jornalismo e imprensa tcheca no Brasil)\u201d. <\/span>Ibero-Americana Pragensia<\/span><\/i>. Prague: Karolinum, vol. 43, n.1, 2009.<\/span><\/p>\n

Lorenz, Franscico Valdomiro. \u2018A\u016dtobiografio de Francisko Valdomiro Lorenz \u2013 postmortaj notoj de la a\u016dtoro\u2019. Donated by Waldomiro Lorenz to the library F.V. Lorenz of Dom Feliciano, unknown year.<\/span><\/p>\n

Lorenz, Waldomiro. \u2018De F.V. Lorenz (Hist\u00f3ria de Dom Feliciano)\u2019 (handwritten). <\/span>Colet\u00e2nea de artigos publicados em revistas por Francisco V. Lorenz<\/span><\/i>. Donated by Waldomiro Lorenz to the library F.V. Lorenz of Dom Feliciano, unknown year.<\/span><\/p>\n

Ma\u0159\u00edk, Jaroslav. \u2018\u0108e la lulilo de Esperanto en \u0108e\u0125oslovakio\u2019. <\/span>Starto<\/span><\/i>, n. 4-5, \u0108e\u0125a Esperanto-Asocio, 1977.<\/span><\/p>\n

Novinski, Luciana. <\/span>Francisco Valdomiro Lorenz – Um homem al\u00e9m do seu tempo<\/span><\/i>. Porto Alegre: Odiss\u00e9ia Gr\u00e1fica e Editora Ltda, 2021.<\/span><\/p>\n

Novobilsk\u00fd, Vlastimil. <\/span>Francisko Valdomiro Lorenz: atesto pri la vivo kaj verko de eksterordinara homo<\/span><\/i>. Trans. Margit Turkov\u00e1. Dob\u0159ichovice: KAVA-PECH, 2017.<\/span><\/p>\n

Pardue, David. \u2018Uma s\u00f3 l\u00edngua, uma s\u00f3 bandeira, um s\u00f3 pastor: Spiritism and Esperanto in Brazil\u2019. <\/span>Esperantologio \/ Esperanto Studies<\/span><\/i> 2, 2001.<\/span><\/p>\n

Stevenson, Ian. \u2018Two cases suggestive of reincarnation in Brazil\u2019. <\/span>Twenty Cases Suggestive of Reincarnation<\/span><\/i>. Charlottesville: University Press of Virginia, 1974 [1<\/span>st<\/span> ed. 1966].<\/span><\/p>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

In the small town of Dom Feliciano, 170 kilometres from Porto Alegre in the south of Brazil, the memory of Francisco Valdomiro Lorenz is deeply cherished. The kindhearted instructor, farmer and doctor, with a command of allegedly more than one hundred languages and boundless fields of knowledge, dedicated his life to helping others. A Czech …<\/p>\n

Francisco Valdomiro Lorenz, hyperpolyglot and pioneer of the Esperanto movements in Bohemia and Brazil<\/span> Read More »<\/a><\/p>\n","protected":false},"author":4,"featured_media":1390,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"bgseo_title":"","bgseo_description":"","bgseo_robots_index":"index","bgseo_robots_follow":"follow","site-sidebar-layout":"default","site-content-layout":"default","ast-site-content-layout":"","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"default","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-gradient":""}},"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[4],"tags":[105,7,61,143],"class_list":["post-1389","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-esperantist-of-the-month","tag-brazil","tag-biography","tag-esperanto-en","tag-habsburg-en"],"jetpack_featured_media_url":"https:\/\/www.transnationalhistory.net\/esperanto\/wp-content\/uploads\/2023\/02\/Foto-Lorenz.png","jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/www.transnationalhistory.net\/esperanto\/wp-json\/wp\/v2\/posts\/1389","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.transnationalhistory.net\/esperanto\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.transnationalhistory.net\/esperanto\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.transnationalhistory.net\/esperanto\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/www.transnationalhistory.net\/esperanto\/wp-json\/wp\/v2\/comments?post=1389"}],"version-history":[{"count":7,"href":"https:\/\/www.transnationalhistory.net\/esperanto\/wp-json\/wp\/v2\/posts\/1389\/revisions"}],"predecessor-version":[{"id":1397,"href":"https:\/\/www.transnationalhistory.net\/esperanto\/wp-json\/wp\/v2\/posts\/1389\/revisions\/1397"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.transnationalhistory.net\/esperanto\/wp-json\/wp\/v2\/media\/1390"}],"wp:attachment":[{"href":"https:\/\/www.transnationalhistory.net\/esperanto\/wp-json\/wp\/v2\/media?parent=1389"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.transnationalhistory.net\/esperanto\/wp-json\/wp\/v2\/categories?post=1389"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.transnationalhistory.net\/esperanto\/wp-json\/wp\/v2\/tags?post=1389"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}