Thursday, April 7, 2011

Baldwin I of Jerusalem receives help from King Sigurd and his 10,000 Vikings

After the fall of Jerusalem, a large number of the crusaders returned to Europe, leaving the remainder in a precarious position. On the land they were completely surrounded by hostile Moslems, who viewed the militant Christians as sworn enemies of Islam. To the north and east, the territory of the Seljuk Turks had broken down into city-states but were loosely unified under the sultan in Baghdad. To the south and west, the Fatimid Egyptians had formed an empire with Cairo as its capital. Any unification of the Saracens and Turks under one strong, capable leader could prove to be disastrous, for they greatly outnumbered the Christian soldiers.

Baldwin of Boulogne, second King of Jerusalem

Godfrey of Bouillon was elected King of Jerusalem but refused the title and crown in a city where Christ had worn thorns. His brother Baldwin returned to the County of Edessa which he had carved out earlier. Bohemond, of course, had remained in Antioch, but soon he went to Europe, unsuccessfully seeking after other ambitions. Just to the south of the Norman principality, the Provençals of the contentious Raymond of Toulouse prepared to attack the fortified city of Tripoli and form the county of that name. In theory, the last three vassal states recognized the King of Jerusalem as their suzerain, but the arrogant, grasping nature of most of the princes interfered with any complete cooperation. Only Godfrey made any attempt to practice virtue in his relations with others, but unfortunately he was dead within the year.

The nobles of Jerusalem chose Baldwin to replace his brother. His elevation to the throne brought an amazing transformation of a selfish landowner into a fighting crusader. Anything less than maximum courageous leadership would have brought down the crusader states. When the Rhinelander prince assumed control with only 3,000 fighting men, his power did not extend more than 12 miles outside Jerusalem.

In order to secure his kingdom, Baldwin fought several pitched battles against enormous odds with the surrounding Mohammedans, losing some and winning most. Completely landlocked at the beginning with the exception of the harbor at Jaffa, the dedicated King achieved his greatest success in the capture of the fortified cities along the coast. Arsuf and Caesarea fell in 1101 with the help of a Genoese fleet. Another Genoese fleet aided in the capture of Acre in 1104. The Italian merchantmen received ample commercial concessions for their effort.

The most colorful assistance came from Norway and their King Sigurd, who had taken the Cross. Ten thousand Viking-crusaders in sixty ships followed their King around Spain, fighting many battles with the Moors, and into the eastern sea where they spotted a Moslem fleet blockading Acre. When the Saracens saw the lines of dragon ships moving towards them with their long oars sparkling in the sun, they quickly raised the siege and fled. The Northmen then feasted with their grateful host and went on a pilgrimage to Jerusalem.

Painting by Henry A. (Harry) Payne

After the Norwegians prayed at the Holy Sepulchre and said the Stations of the Cross, they asked Baldwin to name one city he most desired to conquer. He named Sidon, the impregnable ancient citadel. From the sea the Northmen, using ropes and scaffolding, scaled the massive walls and with their fearsome axes cut through the Moslems. Sidon surrendered and the surviving defenders left with their lives and whatever they could carry. Laded with spoils and gratitude, the hearty Norwegians returned home. Along the coast only Ascalon and Tyre remained in Moslem hands when Baldwin died in 1118.

Jeremias Wells, History of Western Civilization (n.p., n.d), pp. 241-242.

Short Stories on Honor, Chivalry, and the World of Nobility—no. 61

Nobility of Birth Seems a Fortuitous Fact, but It Results from a Benevolent Design of Heaven

From the allocution of Leo XIII to the Roman Patriciate and Nobility
on January 21, 1897:

Our heart rejoices to see you here again, united by a concord of ideas and affections that honor you. Our charity knows no partiality, nor ought to know any, yet it is not to be blamed if it takes particular pleasure in you and in the very social rank that was assigned to you in what may seem a fortuitous manner, but was in truth the benign will of heaven. How can one deny special esteem to the prominence of a noble line if the Divine Redeemer manifested the same regard? Of course, during His earthly pilgrimage, He adopted a life of poverty and never wished for the company of riches, yet He chose His own lineage from royal stock.

Coronation of the Virgin by Jacobello del Fiore

We remind you of these things, beloved Children, not to flatter any foolish pride, but rather to give you comfort in works worthy of your rank. Every individual and every class of individuals has its function and its value; from the ordered accord of all is born the harmony of mankind. Nevertheless, it cannot be denied that in the public and private orders the aristocracy of blood is a special force, as are property and talent. And if it were somehow in contradiction to the will of nature, it would never have been what it has been in all ages, one of the moderating laws of human history. Wherefore, judging from the past, it is not illogical to infer that, however the times may evolve, an illustrious name will always have some validity to one who knows how to bear it worthily.

Leonis XIII Pontificis Maximii Acta (Rome: Ex Tipografia Vaticana, 1898), Vol. 17, pp. 357-358 in Plinio Corrêa de Oliveira, Nobility and Analogous Traditional Elites in the Allocutions of Pius XII: A Theme Illuminating American Social History (York, Penn.: The American Society for the Defense of Tradition, Family, and Property, 1993), Documents IV, p. 470.

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The direst poverty is frequently the lack of true and effective leadership.

The Beauty of Life in Social Relationships

April 4, 2011

Written by Plinio Corrêa de Oliveira

Old magazines are often very charming. This is true even when what comes down to us are only loose undated pages that give us glimpses of the remote past.

A Paris journal of the last century, L ‘Illustration, carried an article, “Customs of the Café Valois,” written by A. de Belloy, whose memory has been whisked away by time.

What is the date of these pages? The article gives us only the most vague elements as to the answer. It is safe to place them somewhere in the 1860′s. In any case they have the merit of evoking certain values of the social conduct of old. Values that increasingly disappeared as large cities came into being in the last century, and of which, not even vestiges have remained among the general public of today’s Babels of concrete, steel and asphalt. They were precious values that endowed social relationships with human warmth and that stemmed from the fact that the civilization of yesteryear was centered more around the goods of the soul than those of the body, while later, materialism increasingly shaped customs and institutions.

Here we will quote extensively from the aforementioned article to stimulate reaction against this decay. One that makes so many noble characters suffer and painfully stifles so many healthy initiatives. After evoking the picturesque ambience of the Parisian cafés of the second quarter of the nineteenth century, some of which were centers of a refined social life while others displayed a rich ideological effervescence, the writer laments that they were replaced by new cafes of banal, unstylish luxury and an atmosphere of an establishment whose customers thought only of eating and drinking and whose proprietors only thought of making money.

As a counterpoise to this materialized environment, this article evokes the picturesque customs of the old cafés and the deeply affable and trusting relationships that frequently developed among them.

What took place between the Chevalier de Lautrec and the owner of the Café Valois during the French Revolution faithfully illustrates the sweetness of life that the café ambience once had.

It should be noted that one of the effects of the French Revolution, that devoured aristocratic blood and Catholicity, was to impoverish many of those noble families that survived the Terror. However, in spite of the ravages of one of the most violent revolutions in history, the values of Christian generosity and nobility of soul did not vanish. The following words of Monsieur de Belloy describe one such case.

Farewell, O good old days! Farewell, O affable visage of the proprietor and smiling and respectful reception of the waiters! Farewell, O solemn entries of the Café Valois’ dignified customs, which people were curious to see. Such was the case with the Knight Commander Odoard de La Fere’s arrival.

At exactly noon, the canon of the Palais-Royal heralded his arrival. He would appear on the threshold and pause for a moment to sweep the salon with an affable and self-assured gaze as someone eager to practice a longtime custom. His right hand pressing firmly on the white and blue porcelain handle of his cane, he threw his old faded brown cape over his shoulder with a swing of his left hand. No one ever snickered at this, since not even the most elegant mantle with golden fleur-de-lys embroidery was ever thrown back with a more distinguished movement.
In 1789 the former steward of the Prince of Conti ran the Café Valois; it was rather devoid of political color and local flavor at that time.

Among the frequenters of the place, standing out by his noble manners, stately demeanor and wooden leg, was the Chevalier de Lautrec. He was from the second line of that family, an old brigadier of the king’s army, a Knight of Malta, of Saint Louis, of Saint Maurice and of Saint Lazare.
The Chevalier de Lautrec was a middle-aged man who lived a modest, though very dignified life on his small pension. Though he rarely appeared in society, he could be seen most often at the Palais Royal and the Café Valois. He was a very cultured mind and an assiduous reader of all the newspapers.

Deprived of his pension overnight, it was never known what the Chevalier de Lautrec lived on at a time when it was so difficult to live, and so easy to die. But here we have something that sheds at least a dim light on this mystery.

One morning after finishing a very modest breakfast in the Café Valois, as was his custom, the Chevalier de Lautrec rose from his table, chatted with all naturalness with the proprietress, who stood behind a counter, bid good-day to the master of the café with a slight gesture of the eyes, and walked out majestically saying nothing about the bill.

This scene was repeated the next day, and the next, and on every day for weeks, months and years without the owner of the establishment ever receiving an explanation from the Chevalier or even thinking to ask him for one.

A few days after the first of these singular exits, as the Chevalier directed his gaze to the good proprietor’s son, he said to the father in an unpresuming tone of voice.

“Well, here is a cavalier that will learn very little now that the schools are closed. You should send him to my house everyday between one and four o’clock in the afternoon. I shall teach him elementary mathematics and English, which I speak passably.”

“No doubt this would be useful to him if he is to replace you some day; and besides, I really don’t have anything to occupy my time, so these lessons would help to entertain me.”

“Milord, you are really very good, a thousand times good,” answered the innkeeper. “What you propose would be an invaluable favor to us, especially in these times. But, we would not dare encumber you to the point of…”

“But it would rather be doing me a service, I tell you!” the Chevalier interjected.

Despite the fact that his eyes were so full of authority, he said this with no firmness at all, but the worthy proprietor was indeed perceptive to appreciate this contrast, and he came close to thrusting his son into the Chevalier’s arms.

“Milord,” said the innkeeper, “you are much too generous to us. My son is yours, as well as my whole house, today, tomorrow and always.”
For many years thereafter the boy studied English and mathematics at the house of the impoverished noble.

On the 7th of December, 1817, at eleven o’clock in the morning, that is, exactly 26 years to the day and to the hour after this conversation, the now elderly Chevalier de Lautrec entered into the Café Valois as was his custom. The former owner had died 5 years earlier and was succeeded by his son.

After he had dined with a good appetite the Chevalier, for the first time in 26 years, candidly asked for the check while he paged with all naturality through the Drapeau Blanc (the Monarchist Daily).

Without batting an eyelash, the proprietor exchanged a few words with his young wife. Ten minutes later the Chevalier received a bill in the amount of 16,980 francs for 8,490 dinners at two francs each.

The old nobleman glanced at the total, opened his wallet, took out enough bills for the sum and handed them to the waiter along with the check, telling him to keep the change, which was exactly 520 francs. He rose up from the table, doubtless feeling much lighter, though his expression betrayed nothing of it. He then went over to the counter according to his old habit and conversed with the young mistress of the establishment for a few moments before slowly directing his steps towards the door. Then, with a napkin draped over his arm, the proprietor respectfully stepped aside to allow him to pass by, the old Chevalier gravely took his hand and warmly pressed it between his own.

The silent scene we have just described did not go unnoticed by the Marquis de Rivarol, who was coming in just then after having set his watch to the famous clock of the Palais Royal.

At the time of the Restoration, the Chevalier de Lautrec inherited a small share of the estate of one of his brothers who had died in Coblentz shortly before. Even though it was an appreciable sum, most of it was consumed settling hefty bills that were long overdue. But thanks to the recovery of his pension, he was able to end his days with financial ease and always faithful to the Café Valois for whose advancement he contributed to as we shall explain.

We have seen that the proprietor of that hospitable establishment was a creditor like few are found in any epoch. Few cases as beautiful as the one we have related dignified the life of that good man, with no great harm to his finances. This businessman of ancient stock did not treat everyone indiscriminately. He possessed a clear perception and sensibility of heart.

With the Chevalier de Lautrec’s payment, the proprietor recovered most of what was owed him, and as to the interest on that debt, which he had never contemplated charging, he was generously compensated by the lessons from such a proficient teacher of English, mathematics and, above all, good sentiments.

Furthermore, owing to this noble relationship, the Café Valois won distinguished and selected patrons. It acquired an even greater original character, which was a considerable advantage and almost vital need for such an establishment at that time.

Indeed, the Marquis de Rivarol was not a man who would miss such a good opportunity to be indiscreet for charity’s sake. Since he had many relations among the monarchists of that time, as he would also among those of the future, it became easy for him to serve the interests of his favorite café by making this and other anecdotes well known.

Thanks to him, the owner of the establishment became something of a curiosity and was sought out to the point of aggravation. This was compounded by the fact that although the innkeeper’s political convictions were as vague as they were moderate, his qualities were ascribed to his perceived political fervor, but in reality they lay in innate kindness and paternal tradition. In any case, this was very advantageous to him, for while the Calé Lemblin became the meeting place of the officers of the Empire, now retired or in the reserves, and of some republicans and liberals not belonging to the army, the voltigeurs of Louis XV and the young members of the Guards Corps chose the Cafe Valois.

Pray, sacrifice and light a Fatima Candle in reparation for the promotion of homosexual sin by the Catholic diocese of Saltillo, Mexico

Send a candle of reparation to the shrine of Our Lady of Fatima.


We know Our Lady will triumph. She said so at Fatima, on July 13, 1917:

"Finally, My Immaculate Heart will triumph!"

But this does NOT mean it will be smooth sailing until then, as some would want us to believe. For example, see what is happening in the Catholic diocese of Saltillo, Mexico.

According to Life Site News, the Saltillo diocese promoted a conference titled the 4th FORUM ON SEXUAL, FAMILIY AND RELIGIOUS DIVERSITY by a diocesan homosexualist organization that:

  • condones sodomy
  • approves cross-dressing
  • supports abortion

These are blatant violations of Catholic morals and Natural Law. And it is a terrible offense against God and a public scandal to the faithful.

Such a shocking situation demands serious reparation. So please join other Catholic faithful in:

  • Praying the Rosary, as Our Lady asked at Fatima
  • Doing a Holy Hour of adoration of the Blessed Sacrament
  • Fasting, offering sacrifice, and doing acts of penance

Also, in reparation, please:

Send a candle of reparation to the shrine of Our Lady of Fatima.

Unfortunately, the local ordinary, Bishop Raúl Vera López, celebrated Holy Mass for conference attendees.

According to the Catholic news agency ACI Prensa, a featured speaker for the conference was "Friar" Julián Cruzalta, a man who Catholic authorities have denounced for allowing himself to be falsely presented as a priest and representative of the Dominican order.

He was "chaplain" to "Catholics for the Right to Decide," opposed laws to protect the unborn and supported the homosexual political agenda.

The conference aimed to "eradicate what some sectors of the Church think about homosexuality," according to the informational page on the diocesan website.

Some conference events and lectures titles were:

  • Two Mothers: Virtual Activism
  • Papa, mama, I'm gay
  • Crime for love doesn't pay, but it's comforting

Again, according to Life Site News, the diocesan promotional materials for the conference did NOT echo Catholic teaching that homosexual sin is a "grave evil" and the homosexual inclination is "intrinsically disordered."

For all these reasons, the Catholic faithful must offer prayer and reparation to Our Lord and to Our Lady.

So, please say a Rosary, do adoration of the Blessed Sacrament, offer sacrifices, and, if you'd like:

Send a candle of reparation to the shrine of Our Lady of Fatima.

This is the least we can do to console the Immaculate Heart of Mary.

Tradicioun y Accion