Monday, August 29, 2016

Les Parents de St François de Sales


Sa maman était plus jeune que son papa:

Par une lettre de décembre 1593, saint François de Sales nous apprend qu’à cette date sa mère était dans sa quarante-deuxième année. Ainsi elle était née en l’an du Seigneur 1552, au château de Boisy. Prénommée au baptême Françoise, elle était fille unique de Melchior de Sionnaz, seigneur de la Thuile et de Vallières, et de son épouse damoiselle Bonaventure de Chevron-Viliette. Les Sionnaz descendaient de haute et antique lignée, voire même impériale et royale, s’il faut en croire l’historien Charles-Auguste de Sales. « Voudrais-je, a-t-il écrit, remonter par Albérade de France, je pousserais notre généalogie jusqu’à l’empereur et roi Charlemagne de qui descendirent Louis le Débonnaire, Charles le Chauve, Louis le Bègue, Charles le Simple, Louis d’Outremer qui de Gerberge de Saxe eut notre Albérade. » Françoise de Sionnaz passa sa petite enfance aux « château, terre et seigneurie de Boisy1, estimés mille et huit cents écus d’or ». Et elle n’avait pas encore ses huit ans lorsque, sans qu’elle l’eût cherché bien sûr, il fut décidé de son avenir.

Le 12 mai 1559, un gentilhomme de la contrée, Louis de Sales, seigneur de Brens, convolait en justes noces avec damoiselle Janine de Guasquis. Étaient de la fête une foule de gens nobles, parmi lesquels on distinguait Melchior de Sionnaz et son épouse. Ils avaient amené avec eux leur fille Françoise. Gracieuse et candide, celle-ci fit sensation. Et la noce finie, quelque chose d’inattendu arriva. Le second des fils de Sales, François, cadet du marié, avait observé l’aimable petite dont le charme l’avait soudainement conquis.

Dans une visite qu’il fit peu après aux de Sionnaz, sans prendre de détours, il leur confia son sincère désir d’avoir un jour pour femme leur petite Françoise. Encouragé par un accueil étonné mais cordial, il conta brièvement son histoire. Né au château de Sales en l’Épiphanie de 1522, il était devenu à seize ans page-écuyer de son propre parrain, le prince François de Luxembourg, gouverneur de Savoie et vicomte de Martigues. Six ans plus tard, officier de cavalerie, il prenait part aux côtés du roi de France François 1er à la guerre contre l’empereur Charles-Quint allié du roi Henri VIII d’Angleterre. Et François de Sales ne put cacher qu’il s’était comporté en brave. En effet, assiégé pendant quarante jours par l’empereur Charles dans la place forte de Saint-Dizier-sur-Marne, il avait tenu bon à la tête de sa compagnie. Le siège de Landrecies lui offrait ensuite l’occasion de semblables exploits. Enfin, la paix revenue, il avait rempli des missions importantes, notamment à la cour de France auprès de Sa Majesté Henri II. Après une existence aussi mouvementée, resté célibataire, il s’était retiré, à trente et quelques années, au château familial de Thorens, ne gardant de sa vie militaire qu’une seule fonction : celle de « capitaine de la garnison d’Annecy ». À la guerre, aux va-et-vient et aux intrigues de la diplomatie il préférait sa situation de propriétaire terrien en son domaine de Sales. Sans se flatter, il pouvait se dire heureux de son lot, « le revenu, pour ce seul domaine de Sales, étant de quinze mille livres qui servent autant en Savoie que trente mille en France ».

La grande différence d’âges étonnerait moins quand Françoise de Sionnaz aurait achevé sa croissance. Du côté de la fortune les situations paraissaient égales. Et puis le prétendant était bon catholique : sans être d’une piété très expansive, il pratiquait exactement sa religion.

...

Ce fut quand même un mariage peu ordinaire : ce gentilhomme de quarante-quatre ans et cette adolescente qui approchait de ses quatorze ans. Mais la coutume du temps autorisait dans les familles seigneuriales de telles alliances. La cérémonie eut lieu « à la face de l’Église, » comme dit un témoin de cette époque, au printemps de 1566, et la jeune châtelaine vint habiter le château de Thorens avec le seigneur François de Boisy, son légitime époux.


la maman saint françois de sales - Saint Rémi
saint-remi.fr/es/index.php?controller=attachment&id_attachment=43


Voir aussi: Amazon : Mgr Francis Trochu,... La Maman de saint François de Sales
https://www.amazon.fr/Francis-Trochu-Maman-saint-Fran%C3%A7ois/dp/B0014OLICK


Et si la coutume du temps l'autorisait, le dogme catholique aussi. La loi canonique aussi.

Quand à la qualification "dans les familles seigneuriales", il faut savoir que les autres ne devaient que rarement attendre jusqu'à 44 avant qu'un homme puisse se marier ... à part peut-être dans la haute-bourgeoisie, où également des délais imprévus pouvaient s'installer en termes de questions de carrière. Les paysans et les berger se marièrent plus vite, pas mal, à moins d'être empêchés par pauvreté, assez vite après les 14 ans requis pour les garçons.

Hans Georg Lundahl
BU de Nanterre
Décapitation de St Jean Baptiste
29.VIII.2016

Wednesday, August 24, 2016

Governors, Viceroys and Captains General of India or Portuguese India, from c. 1500 to c. 1650


1) Genealogy, concerning the King of Spain during US War of Independence, Carlos III · 2) Perhaps I should have written abavi instead of atavi in previous ... · 3) Back into the Middle Ages · 4) How Many Died Young Around 1500? · 5) Governors, Viceroys and Captains General of India or Portuguese India, from c. 1500 to c. 1650

In 1509 to 1515, the charge lay on Afonso de Albuquerque, of whom there is an article on Mad Monarchist:

The Mad Monarchist : Soldier of Monarchy: Afonso de Albuquerque
http://madmonarchist.blogspot.com/2016/08/soldier-of-monarchy-afonso-de.html


1505–1509
Francisco de Almeida
(ca. 1450 – 1 March 1510)

1509–1515
Afonso de Albuquerque
(c. 1453 – 16 December 1515)

1515 - 1518
Lopo Soares de Albergaria
(Lisbon, c. 1460 – Torres Vedras, c. 1520)

1518 - 1522
Diogo Lopes de Sequeira
(1465–1530)

1522 - 1524
Duarte de Menezes
(before 1488 - after 1539)

September−December 1524
Vasco da Gama
( c. 1460s – 24 December 1524)

1524 — 1526
Henrique de Meneses
(Lisboa, c. 1496 — Cananor, 2 de fevereiro de 1526)

1526 to 1529
Lopo Vaz de Sampaio
(c. 1480 - 1534)

18 November 1529 September 1538
(!)
Nuno da Cunha
(c. 1487 – March 5, 1539)

14 September 1538 April 1540
Garcia de Noronha
(1479 in Lisbon – 3 April 1540 in Goa)

3 April 1540 May 1542
Estêvão da Gama
(ca. 1505–1576)

8 May 1542 1545
Martim Afonso de Sousa
(c. 1500 – 21 July 1564)

10 September 1545 June 1548
João de Castro
(7 February 1500 – 6 June 1548)

6 June 1548 June 1549
Garcia de Sá
(Porto, ca. 1486 — Goa, 13 de Junho de 1549)

13 June 1549 November 1550
Jorge Cabral
(1500 — ????)

1550 — 1554
Dom Afonso de Noronha
(1510 — ????)

23 September 1554 June 1555
Pedro Mascarenhas
(1470 – 16 June 1555)

16 June 1555 September 1558
Francisco Barreto
(occasionally Francisco de Barreto, 1520 – July 9, 1573)

8 September 1558 September 1561
Constantino of Braganza
(1528–1575)

7 September 1561 19 February 1564
Francisco Coutinho
(1517 — Goa, 19 de fevereiro de 1564)

19 February 1564 September 1564
João de Mendonça Furtado
(1530 — Batalha de Alcácer-Quibir, 4 de Agosto de 1578)

3 September 1564 September 1568
Antão de Noronha
(1520 — 1569)

10 September 1568 September 1571
& 31 August 1578 March 1581
D. Luís de Ataíde, 3.º conde de Atouguia e primeiro e único marquês de Santarém,
(1517 - 10 de março de 1580 em Goa)

6 September 1571 December 1573
António de Noronha o Catarraz
(1510 — 1574)

9 December 1573 September 1576
António Moniz Barreto
(1530 — Lisboa, 1600)

1576
Rui Lourenço de Távora
(c.1490 - perto da Ilha de Moçambique, 1576)

September 1576 August 1578
Diogo de Meneses
(c. 1520 - Cascais, 2 de agosto de 1580)

31 August 1578 March 1581
see above

March 1581 September 1581
Fernão Teles de Meneses
(Santarém, 1530 — Lisboa, 26 de novembro de 1605)

1581 1584
Francisco de Mascarenhas
(c. 1530 - 4 de setembro de 1608)

1584 4 May 1588
Duarte de Meneses
(Tânger, 6 de dezembro de 1537 – Goa, 4 de maio de 1588)

May 1588 1591
Manuel de Sousa Coutinho
(b. 1540 - d. 1591)

1591 1597
Matias de Albuquerque
(1547 — 1609)

1597 1600
& 1622 1628
Francisco da Gama, 4.º Conde da Vidigueira
(1565 — Oropesa, julho de 1632)

1600 1605
Aires de Saldanha
(Santarém, Portugal, May 10th of 1542 - Terceira, August 19th of 1605)

1605 June 1607
D. Martim Afonso de Castro
(falecido em Malaca, 3 de junho de 1607)

June 1607 1609
Archbishop Aleixo de Menezes
or Alexeu de Jesu de Meneses
(25 January 1559 – 3 May 1617)

1609
André Furtado de Mendonça
(1558 – April 1, 1611)

1609 1612
Rui Lourenço de Távora
(1556 — 19 de junho de 1616)

1612 1617
Jerónimo de Azevedo
(1540 – Lisbon, 1625)

1617 1619
João Coutinho
(c. 1540 - 10 de novembro de 1619)

1619
Jerónimo Coutinho
(cerca de 1545 - ????)

1619
Afonso de Noronha
(c. 1550 - depois de 1627, Madrid)

1619 1622
Fernão de Albuquerque
(Barcelos, Martim, 1540 — 29 de janeiro de 1623)

1622 1628
see above

1628 July 1629
Frei Luís de Brito e Meneses, OSA
(cerca de 1570 — Cochim, 29 de julho de 1629)

1629
Governing Council
Nuno Álvares Botelho
(Aldeia Galega do Ribatejo, 1590 - Samatra, 5 de Maio de 1631)

c. D. Lourenço da Cunha e
Gonçalo Pinto da Fonseca

1629 1635
Dom Miguel de Noronha, 4.º Conde de Linhares
(1585 — Madri, 1647)

1635 June 1639
Pero da Silva ou Pedro da Silva
(cerca de 1580 — Goa, 24 de junho de 1639)

1639 1640
António Teles de Meneses, 1.º Conde de Vila Pouca de Aguiar
(cerca de 1600 — julho de 1657)

1640 1644
João da Silva Telo e Meneses, 1.º Conde de Aveiras
(cerca de 1600 — Moçambique, 1651)

1644 1651
Filipe de Mascarenhas
(1580 — ?)

30c41 47 47 48 48 49 51c51c51+51 51 53 53 54c57c58 59c59c60c60 60 60
01 02 03 04 05 06 07 08 09 10 11 12 13 14 15 16 17 18 19 20 21 22 23
61 62 62 62 63 63 63 63c64 64c64c65 67 70 71+71c75 77+78c79 85 85 86
24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46

They were 46 men, and three of unknown age other than those, I avoided a fourth by counting him (Filipe de Mascarenhas) as 71+.

Minimum is c. 30, maximum is 86, median is 60/61.
Lower quartile is 51, higher quartile is 65.

The number of "c." as for circus is high and outweighs the somewhat fewer number of +.

Hans Georg Lundahl
Nanterre UL
St Bartholomew
24.VIII.2016

Tuesday, August 23, 2016

Did the Medievals Think of the Earth as "Most Central" or as Lowest?


C. S. Lewis in his The Discarded Image (see below), cites one Chalcidius as saying that the Earth was put into the centre of the Universe so that angels could have something to dance around. But apart from that, there is a clear tradition of calling Earth "low".

Ussher:

2. On the first day Ge 1:1-5 of the world, on Sunday, October 23rd, God created the highest heaven and the angels. When he finished, as it were, the roof of this building, he started with the foundation of this wonderful fabric of the world. He fashioned this lower most globe, consisting of the deep and of the earth. Therefore all the choir of angels sang together and magnified his name. Job 38:7 When the earth was without form and void and darkness covered the face of the deep, God created light on the very middle of the first day. God divided this from the darkness and called the one "day" and the other "night".


The Annals of the Old Testament
from the Beginning of the World

The First Age of the World

la AM, 710 JP, 4004 BC

St Thomas:

I answer that, Even as in bodies there is gravity or levity whereby they are borne to their own place which is the end of their movement, so in souls there is merit or demerit whereby they reach their reward or punishment, which are the ends of their deeds. Wherefore just as a body is conveyed at once to its place, by its gravity or levity, unless there be an obstacle, so too the soul, the bonds of the flesh being broken, whereby it was detained in the state of the way, receives at once its reward or punishment, unless there be an obstacle. Thus sometimes venial sin, though needing first of all to be cleansed, is an obstacle to the receiving of the reward; the result being that the reward is delayed. And since a place is assigned to souls in keeping with their reward or punishment, as soon as the soul is set free from the body it is either plunged into hell or soars to heaven, unless it be held back by some debt, for which its flight must needs be delayed until the soul is first of all cleansed. This truth is attested by the manifest authority of the canonical Scriptures and the doctrine of the holy Fathers; wherefore the contrary must be judged heretical as stated in Dial. iv, 25, and in De Eccl. Dogm. xlvi.


Summa Theologiae, Question 69. Matters concerning the resurrection, and first of the place where souls are after death
Article 2. Whether souls are conveyed to heaven or hell immediately after death?
Corpus of article.

Note that earth and water are heavy and drawn to Earth / to its centre, and likewise sinful souls are heavy.

Boethius:

While the Mind was thus uttering his plaint and singing this song, Philosophy (that is to say, Reason) watching him with a cheerful eye, in no wise cast down for his melancholy, and she said unto him, 'No sooner did I see thee lamenting thus and sorrowing than I perceived that thou hadst departed from thy native home--that is to say, from my teachings. Thou didst depart from it when thou didst forsake thy firm belief, and bethink thee that Fate ruled this world at her own pleasure, respectless of God's will or leave, or of the deeds of man. I knew that thou hadst departed therefrom, but how far I knew not, until thou thyself didst make all clear to me in thy song of sorrow. But though thou hast indeed wandered farther than ever, yet art thou not utterly banished from thine home, though far astray. No one else hath led thee into error; 'twas thyself alone, by thine own heedlessness; nor would any man be led to expect this of thee if thou wouldst but remember thy birth and citizenship as the world goes, or again, according to the spirit, of what fellowship thou wast in mind and understanding; for thou art one of the righteous and upright in purpose, that are citizens of the heavenly Jerusalem. From hence, that is, from his righteous purpose, no man is ever banished save he himself so chooseth. Wheresoever he be, he hath that ever with him, and having it he is with his own kin and his own fellow-citizens in his own hand, being in the company of the righteous. Whosoever then is worthy to be in their service hath perfect freedom.

'Nor do I shun this lowly and this foul dwelling, if only I find thee wise, nor do I care for walls wrought of gold, as I care for a righteous will in thee. What I seek here is not books, but that which understands books, to wit, thy mind. Very rightly didst thou lament the injustice of Fate, both in the exalted power of the unrighteous and in mine own dishonour and neglect, and in the licence of the wicked as regards the prosperity of this world. But as both thine indignation and thy grief have made thee so desponding, I may not answer thee till the time be come. For whatsoever man shall begin untimely hath no perfect ending.


The Consolation of Philosophy
translated by Walter John Sedgefield ch. V

Note that Philosophy or Reason (i e what Boethius really thought about things when thinking undisturbed, as opposed to his violent queries while in prison calls the abode of Boethius "lowly" and "foul". Perhaps the prison cell was indeed foul, I prefer to think not so, but "lowly" conveys that he is thinking from the perspective of a celestial being finding such and such remarks to be made about a place on ... Earth.

Dante:

I lifted up mine eyes and thought to see
Lucifer in the same way I had left him;
And I beheld him upward hold his legs.

And if I then became disquieted,
Let stolid people think who do not see
What the point is beyond which I had passed.

"Rise up," the Master said, "upon thy feet;
The way is long, and difficult the road,
And now the sun to middle-tierce returns."

It was not any palace corridor
There where we were, but dungeon natural,
With floor uneven and unease of light.

"Ere from the abyss I tear myself away,
My Master," said I when I had arisen,
"To draw me from an error speak a little;

Where is the ice? and how is this one fixed
Thus upside down? and how in such short time
From eve to morn has the sun made his transit?"

And he to me: "Thou still imaginest
Thou art beyond the centre, where I grasped
The hair of the fell worm, who mines the world.

That side thou wast, so long as I descended;
When round I turned me, thou didst pass the point
To which things heavy draw from every side,

And now beneath the hemisphere art come
Opposite that which overhangs the vast
Dry-land, and 'neath whose cope was put to death

The Man who without sin was born and lived.
Thou hast thy feet upon the little sphere
Which makes the other face of the Judecca.

Here it is morn when it is evening there;
And he who with his hair a stairway made us
Still fixed remaineth as he was before.


Inferno, Canto XXXIV
translated by Henry Wadsworth Longfellow

So, obviously, Dante thought Lucifer was in the bary-centre of the Earth.

The Discarded Image:
portalconservador.com/livros/C-S-Lewis-The-Discarded-Image.pdf


We have already seen that all below the Moon is mutable and contingent. We have also seen that each of the celestial spheres is guided by an Intelligence. Since Earth does not move and therefore needs no guidance, it was not generally felt that an Intelligence need be assigned to her. It was left, so far as I know, for Dante to make the brilliant suggestion that she has one after all and that this terrestrial Intelligence is none other than Fortune.


P. 139

This to answer a question like "if all planets have guiding spirits, is Satan that of Earth?" with a resounding no!

The implications of a spherical Earth were fully grasped. What we call gravitation-for the medievals ' kindly enclyning '-was a matter of common knowledge. Vincent of Beauvais expounds it by asking what would happen if there were a hole bored through the globe of Earth so that there was a free passage from the one sky to the other, and someone dropped a stone down it. He answers that it would come to rest at the centre. 1 Temperature and momentum, I understand, would lead to a different result in fact, but Vincent is clearly right in principle.


P. 141

This to answer the pretence that CSL wrote the work to denigrate Catholicism and the Medieval world - a little lower is where I got the reference to Dante from.

At Luna we cross in our descent the great frontier which I have so often had to mention; from aether to air, from ' heaven' to 'nature', from the realm of gods (or angels) to that of daemons, from the realm of necessity to that of contingence, from the incorruptible to the corruptible. Unless this ' great divide' is firmly fixed in our minds, every passage in Donne or Drayton or whom you will that mentions ' translunary' and ' sublunary' will lose its intended force. We shall take ' under the moon' as a vague synonym, like our ' under the sun', for ' everywhere', when in reality it is used with precision.


P. 108

Now we are getting at it. The superlunary realm is clearly nobler than the sublunary realm.

He cites Macrobius and Milton:

Thus, though civilisation in most parts of the Earth is always comparatively recent, the universe has always existed (n, x). If Macrobius describes its formation in terms which imply time, this must be taken merely as a convenience of discourse. Whatever was purest and most limpid (liquidissimum) rose to the highest place and was called aether. That which had less purity and some small degree of weight became air and sank to the second level. That which had still some fluidity but was gross (corpulentum) enough to offer tactual resistance, was gathered together into the stream of water. Finally, out of the whole tumult of matter all that was irreclaimable (vastum) was scraped off and cleansed from the (other) elements (ex defaecatis abrasum elementis), and sank down and settled at the lowest point, plunged in binding and unending cold (I, xxii). Earth is in fact the ' offscourings of creation' , the cosmic dust-bin. This passage may also throw light on one in Milton. In Paradise Lost, vn, the Son has just marked out the spherical area of the Universe with His golden compasses (225). Then the spirit of God

downward purg' d
The black tartareous cold infernal dregs. (237)


Verity takes this to mean that He expelled them from the spherical area, purging them ' down' into chaos, which in Milton, for certain purposes, has an absolute up and down. But ' down' might equally well mean towards the centre of the cosmic sphere, and ' dregs ' would exactly fit the conception of Macrobius.


PP. 62 f.

Macrobius was - unless CSL totally misunderstood the Middle Ages, which I don't think - very seminal for the Middle Ages. Milton (whom I admit to not having read) was, if not totally Medieval, at least largely so, and through poetical purpose more so and less Newtonian than he could have been if he had been in the business of Newton rather than that of Milton.

Note that the ONE voice here against Earth being all around the very bottom of the universe is Ussher who seems to be Flat Earth, thinking the central globe is a water globe with Earth being on one of its surfaces, like a plane - to him Hell was probably below the Earth plane.

Hans Georg Lundahl
Nanterre UL
Vigil of St Bartholomew Apostle
23.VIII.2016

Monday, August 8, 2016

Recommended Reading : How the Holy Cross was Found


How The Holy Cross Was Found: From Event to Medieval Legend - with an appendix of texts
(Bibliotheca Theologiae Practicae - Kyrkovetenskapliga studier 47) Paperback – 1991
by Stephan Borgehammar (Author)
https://www.amazon.com/How-Holy-Cross-Was-Found/dp/B01HF0LLNW/ref=la_B001JXAQOM_1_1/159-1673716-9017426?s=books&ie=UTF8&qid=1470251688&sr=1-1

Bear in Bible Prophecy - Persia or Russia?


Some say "traditionally it was Persia, so it's Persia".

Some say "Russia is the major bear ensign right now, so it's Russia".

I say Russia just got an extra point. Ancient Persia reached into modern Russia:

Darius I stele found in southern Russia may become world sensation
Science & Space
August 05, 4:32 UTC+3
http://tass.ru/en/science/892592


KRASNODAR, August 4. /TASS/. Archeologists doing excavations in the area of antique town of Phanagoria in the Temryuk district of Russia’s southern Krasnodar territory have discovered fragments of a marble stele carrying an inscription of the ancient Persian King Darius I, the press service of the Volnoye Delo foundation said in a press release on Thursday.


So, a Persian king erected a victory stele in Krasnodar?

Well, Krasnodar is in Biblical Persia, then!

Other indication of connexion: in Russian fairy tales, Ivan Czarewic regularly travels through "29 kingdoms and 30 countries" before reaching his goal - usually without linguistic problems.

29 - 30 satrapies were there in the Acamenide Empire. In all of them, Ancient Persian could be used without trouble.

Hans Georg Lundahl
Paris XV
St Severus of Vienne
8.VIII.2016