A letter from Baron Corvo

An undated  Baron Corvo letter (1889-1890) about the artworks in the church of St Cuthbert with Matthias in Earl's Court, London. Rather short but with classic Corvine nuances.

Written to the vicar Father Westall shortly after the first 2 or 3 pictures of the Stations of the Cross were hung in the London church, from the Collegio Suizzera, Rome (Scots College). There is much online about this splendid church (and Fr. Westall) but no mention of the Guido Reni (sold/ stolen?) The letter was published in the Autumn 1966 Philbeach Quarterly, a magazine somewhat in advance of the usual parish newsletter - it had a poem by Betjeman ('Anglo Catholic Congresses') a good piece on the Arts and Crafts figure William Bainbridge Reynolds + John Heath-Stubbs and Michael De-La-Noy were on the editorial board.The enigmatic self-styled Baron Corvo, Frederick Rolfe (rhymes with loaf*) writes:

Dear Sir,
May I be allowed to ask the name of the painter of the Stations of the Cross in your church, and history of the very fine copy of Guido Reni's San Sebastian, which also hangs there?
Though I do not suppose any weight attaches to my opinion, I feel bound to say that your Stations are far more beautiful than any I have seen, even here, and the Guido, too, is the best representation of the original I know, though perhaps a little "skied."
Your obedient servant,
Frederick William Rolfe,
Clerk.

*The late Donald Weeks' pronunciation, presumably researched and authenticated by him.


Chesterton, Belloc, Baring

Found in the vast Jimmy Kanga collection a work on three of his favourite writers. Nearly 10% of his 20,000 books are by or are related to this British Catholic triumvirate, many in multiples... The book is Chesterton, Belloc, Baring by Raymond Las Vergnas (Sheed & Ward, London 1938.) The jacket shows  Sir (Herbert) James Gunn's oil painting Conversation Piece (G.K. Chesterton; Maurice Baring; Hilaire Belloc). The picture resides at the National Portrait Gallery with this note in the catalogue:'The idea for the portrait came to Gunn at a dinner to celebrate Belloc's 60th birthday ; the completed work was shown at the Royal Academy in 1932.'

From the foreword to the book :

Inside d/w blurb

It is quite true that the three authors whose portraits we have here tried to sketch were, first and foremost, highly individual. Each had his characteristic temperament, and a vigourous, undisguised originality. In Chesterton, exuberance predominates: lucidity in Belloc: limpidity in Maurice Baring. A taste for paradox seems, at first sight, to be common to all three: yet paradox itself is found to be, in them, susceptible of very varied hues. Chesterton's shouts of laughter hardly suggest the guarded irony of Belloc or the Attic salt of Baring. Moreover, their dominant inclinations took them in different directions. A critic, even-to-day, seems justified fastening on Chesterton primarily as essayist; Belloc, as historian; Baring, as novelist.

Yet they meet and fuse in a deep and powerful unity. They were born at much the same time; their active careers were at least parallel, and to this they owed, first, acquaintance; then, a mutual esteem; then, a close friendship. The same problems fascinated them: the same ideal directed them: they met in the Communion of a self-same Faith. The Catholic Faith did indeed provide one and the self-same inspiration not only to their work, but to their very being. Against the general background of after-war English letters, one sees them standing out ever more clearly as a trinity. Yes; they are 'the Three Catholics,' indeed, the 'Three Great Papists,' as not a few have already liked to nick-name them.

Further still;, we find united together in their love for France,a love that they have always sought to express with so much culture and alertness, and so effectively. All three sought with an equal ardour to present France under her true aspects to English eyes. One of these three 'Friends of France,' Chesterton, has died. On the morrow of so grave a loss to Anglo-French literature, it seems to us not only right, but a duty, to associate with his great memory the greatness of those other two who toil at the self-same task.

We can pray for no worthier justification of this book.

Rayond Las Vergnas December, 1936

An Appreciation of a Life

This typed memorial appreciation fell out of a small Book of Common Prayer. It is a model of its kind and worth preserving. The little prayer book was from the library of the playwright John Osborne (1929 - 1994) and probably belonged to the parents of his fourth wife Helen Dawson, who had connections in the Sunderland area. Osborne himself, on the evidence of the books, was a churchgoer in later life and  on at least one occasion read the lesson in his local church. This piece commemorates John Hall Robinson, a businessman and Methodist preacher who was probably born in the 1860s.

Rev. W. Foster Elves,
48, Otto Terrace,
Sunderland.

An appreciation of Mr. J. H. Robinson delivered in Ewesley Road Methodist Church on Wednesday, December 9th 1942.

It is my high privilege, though my sad duty to pay testimony to the life and influence of John Hall Robinson. I must not take up much time, not that his memory does not warrant it but because he himself would not have wished it. That was his way. He did his work with devotion and love and found his satisfaction, not in the praise of men though that was given, but in the memory of a task completed as best he could. 

It is not for me to speak of the uprightness and zeal that he brought to his business life. Men who met him in his office, men who had commercial dealings with him will witness to and remember those qualities. They have said that he was as straight as a dye, honest even to the smallest detail and, only yesterday a traveller said to me, "it was a pleasure to have dealings with him". I do not think any higher tribute could be paid to a man's character than that.

It was with his spiritual life that I was more intimate, though in him it was difficult to discern where his business life ended and the spiritual began. He brought to the one the inspiration and the guidance of the other.

In his youth Mr Robinson was an athlete of considerable skill - into his Christian life he brought some of his athletic prowess. There was a quiet robustness about him one felt, a reserve of strength, a confidence in his faith and a readiness to stand firmly for his principles. He never lost his youthful spirit and one reason that we feel his loss so keenly is that we were never able to realise he was more than 70 years of age.

For 31 years he was a Methodist Local Preacher. His visits to the churches well welcomed. He was fearless in his denunciations but generous in his praises, he had no time for the half-hearted but would spare neither time nor energy to help those finding life difficult. 

Sunderland Methodism will miss him sorely. How then shall I describe the loss sustained at King's Hall? The church in which he was to all a big brother, the church in which, with distinction he was class-leader, choirmaster, brotherhood official, and trustee. But he is not lost - John Robinson cannot die for those who knew him - we have him still, an inspiration and a help. He will be for us, in that little church, always a man of tenderness, a large sympathy, a sweet and gracious courtesy infinitely attractive and endearing. 

To Mrs Robinson and her family we give our sympathy, sympathy too deep and sacred for words. We share with you your loss. We do for you all that we can do, we commend you to the care of Him whom your loved one loved and served so faithfully.

John Hall Robinson, we thank God for every remembrance of you, may we be worthy of knowing you and loving you. John Robinson, "Well done!".

‘Today’s Sound’ – learning from rock music (1970)

From Tony Jasper's Today's Sound (Galliard, Great Yarmouth, England 1970) a Christian teaching book. The teacher is encouraged to use rock songs and their lyrics to discuss contemporary morals, behaviour and ways of being. Thus we get some of the lyrics of  Martha and the Vandella's Dancing in the Street, transcribed thus, and followed with topics for discussion:

Cryin out in the world,
Are you ready for a brand new beat?
Summer's here and the time is right
For dancin' in the street.
They'e dancin' in Chicago, down in New Orleans
In New York City
All we need is music, sweet music,
There'll be music everywhere
There'll be swinging and swaying and records playing
Dancing in the street

Oh -- it doesn't matter what you wear,
Just as long as you are there.
So come on every guy, grab a girl,
Everywhere, around the world

Dancing in the street….

Describe the aspects of the present youth culture bought out in this song. Live out the song through movement, reduce the world, sing to it, love it, touch it, it's yours.

Take out a tape recorder, a camera, film camera and capture life as it's happening now. Think of ways and communicating the spirit of this song, your experiencings to the Other  generation.

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The Legend of the Romsey Nuns

This is from Folklore Legends and Superstitious Customs in Connection with Andover and Neighbourhood  by M Gillett (Andover 1917.) A shortish book with were wolves, ghosts, shadows of the firstborn and the Glastonbury holy thorn. This dramatic tale shows how legends are made...

The following legend I admit is rather hard to believe, but I have heard it from two quite different sources, and I relate it as follows:

 When the Danes ravaged Wessex, they marched up to Romsey Abbey, pillaging as they went. The nuns,  terrified at the barbarous and heathen hordes, fled, and supposing Winchester to have shared the same fate, journeyed on to Wherwell Abbey - now Wherwell Priory. But before they arrived at the nunnery they got lost in the woods, which still remain, and many of them perished from exposure and starvation. Tradition says that the nuns sat down in despair, and  in their hopelessness began to abuse the Almighty  and angered Him to such an extent that when they died their souls became wild cats.

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St. Francis the second Son of God

From the now rare book Elizabethan Demonology (Chatto, London 1880) by Thomas Alfred Spalding, this piece about an attempt to deify St. Vitus and, more importantly, Francis of Assisi. The book, which is dedicated to Robert Browning, mainly deals with mystical allusions in Shakespeare but has a certain amount on polytheism including this:

...the Roman Catholic form of Christianity, representing the oldest undisturbed evolution of a strictly monotheistic doctrine, is undeniably polytheistic. Apart from the Virgin Mary, there is a whole hierarchy of inferior deities, saints, and angels, subordinate to the One Supreme Being. This may possibly be denied by the authorized expounders of the doctrine of the Church of Rome; but it is nevertheless certain that it is the view taken by the uneducated classes, with whom the saints are much more present and definite deities than even the Almighty Himself.

It is worth noting, that during the dancing mania of 1418, not God, or Christ, or the Virgin Mary, but St. Vitus, was prayed to by the populace to stop the epidemic that was afterwards known by his name...

The posthumous history of Francis of Assisi affords a striking illustration of this strange tendency towards polytheism.

This extraordinary man received no little reverence and adulation during his lifetime; but it was not until after his death that the process of deification commenced. It was then discovered that the stigmata were not the only points of resemblance between the departed saint and the Divine Master he professed to follow; that his birth had been foretold by the prophets; that, like Christ, he underwent transfiguration; and that he had worked miracles during his life. The climax of the apotheosis was reached in 1486, when a monk, preaching at Paris, seriously maintained that St. Francis was in very truth a second Christ, the second Son of God; and that after his death he descended into purgatory, and liberated all the spirits confined there who had the good fortune to be arrayed in the Franciscan garb.

Spalding cites Maury, Histoire de la Magie, p. 354 as his source for this.

Bibliomancy

BIBLIOMANCY


Found in A.E. Waite's Occult Sciences (1891) between Belomancy and Capnomancy (divination by smoke) this method of detecting witches and sorcerers and also using a Bible for prediction etc., Belomancy, by the way, is divination by arrows...

Occasionally the forms of divination exceeded the bounds of superstition, and passed into the region of frantic madness. There was a short way the sorcerers which was probably the most potent discoverer of witchcraft which any ingenuity could devise. A large Bible was deposited on one side of a pair of weighing scales. The person suspected of magical practices was set on the opposite side. If he outweighed the Bible he was innocent; in the other case, he was held guilty. In the days of this mystical weighing and measuring, the scales may be truly said to have fallen from the eyes of a bewizarded generation, and to have revealed " sorcery and enchantment everywhere."

Bibliomancy, however, included a more harmless practice, and one of an exceedingly simple character. This was the opening of the Bible with a golden pin, and drawing an omen from the first passage which presented itself. Books like the Scriptures, the "Following of Christ," and similar works, abound in suggestive and pertinent passages which all men may apply to temporal affairs, but declares that he had recourse to it in all cases of spiritual difficulty. The appeal to chance is, however, essentially superstitious.

Bay Psalm Book, 1640

This is an edited  reposting from our sister site Bookride first posted in June 2007. Sotheby's NY is selling a copy in November 2013 and expecting $30 million. It is about to go on a tour of America. Sadly our archive does not have a copy although it is worth noting that the same printing press (shipped over by the pilgrims) also produced some ephemera...

"...we have therefore done our endeavor to make a plain and familiar translation of the psalms and words of David into English metre, and have not so much as presumed to paraphrase to give the sense of his meaning in other words; we have therefore attended herein as our chief guide the original, shunning all additions, except such as even the best translators of them in prose supply, avoiding all material detractions from words or sense." From the introduction to the Bay Psalm Book, 1640.

THE WHOLE BOOKE OF PSALMES. Faithfully translated into English Metre. (The Bay Psalm Book.) [Cambridge, Mass.] : Imprinted by S. Daye, 1640. Compiled and translated by John Cotton; Richard Mather; John Eliot; Thomas Weld; Stephen Day; Matthew Day; Adrian Van Sinderen.

The Bay Psalm Book was the common hymnal of the Massachusetts Bay colony. An American icon, a piece of heroic history - it was both the first book printed in the Colonies and it was also the first book entirely written in the Colonies. Printed 20 years after the first arrivals in Plymouth in 1620 on the first printing press in New England which was purchased and imported from London specifically to print this book. In 1639 the press printed first the Freeman’s Oath and then an almanac, no copies of which are extant. The mind boggles at the value that could be attached to these.

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