Monthly Archives: July 2010

If Cordelia Vorkosigan Does It in a Story, It’s Feminist and Cool.

And Mama Grizzly. (And it ends up on the cover of that sf book.)

If a CSI guy has to do it because it’s an emergency, he’s justified as an officer of the court.

If Kipling’s characters do it, it’s just one of those things.

If a Gurkha does it in real life, he’s in trouble?

I mean, obviously heads must roll, but generally Gurkhas are the roll-er, not the roll-ee.

I’m not saying “Let’s all abuse corpses”. But in war, some awfully weird things happen. This certainly seems to be making a federal case out of something the local commander could have dealt with himself.

But let’s be cheerful and look at the nice Vorkosigan graphic novel that will never ever actually come to Amazon Canada instead. And a video of the superpowered Bronte sisters.


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Puppets That Traditionalists Will Like… Probably.

Usually, traditionally minded folks don’t like to see puppets or plays in church, but I think potentially they’d make an exception for this. 🙂

A) Formal and respectful.
B) Focused squarely on God and the Gospel.
C) Not during Mass.

I was going to say that it wasn’t up in the sanctuary… but apparently it was, at least some little bit of the time… unless the presentation was over to the side a bit, which it might have been. (I almost think it was in the area of the lectern on the priest’s side, the epistle side. It’s hard to tell with all that darkness.)

I guess the altar must be portable, because it apparently was put away during all this. (Which is obviously better than crawling all over the altar, though it’s a shame to have a big huge church like this with an altar that’s not really permanent.) So there was still something to be improved, back in 2008 or whenever; but the basic concept was sound.

Here’s an article about the man who came up with this, and why Jesus is played in that certain tone of voice at a certain part of the video.

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Tunes Bishop Baraga Used for Ojibwa/Chippewa Hymns

Because YouTube makes this sort of thing possible!

1. Noel-Nagamowin, to the tune of “Nouvelle Agréable”.

4. Nagomowin negamong api kitchitwa Marie gijigong ijad, ttto “Autour de nos sacrés autels” (Tune score is #64.).

5. Nagamowin, kakina ketchiwa-wendagosidjig gijigong ebidjig wi-manadjiindwa.
Ttto “Tu vas remplir le voeu de ta tendresse” (tune score).

6. Apitchi kijewadisi, ttto “Jésus est la bonté même”.

7. Kije-Manito. Ttto “Troupe innocente”. (Tune score).

8. Kitchi apitendagwad, ttto “O digne objet de mes chants”. UPDATE! Apparently, this goes to the tune “Ah! vous dirai-je maman”, better known as… “Twinkle, Twinkle, Little Star”!!!!

11. Anwenindisowin. Ttto “O saint autel qu’ environnent les Anges“.

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Translation: Ecce Fulget Clarissima (Medieval Hymn to St. Patrick)

I was going to do some more Aurelius stuff, but my Canty CD of a medieval office for St. Patrick came yesterday. So suddenly, it’s March 17th in July! (It’s also been recorded on Schola Gregoriana Maynooth’s album Saints and Scholars.)

“Ecce fulget clarissima” is a fairly widespread hymn in medieval lit books, but I had never heard the melody before. It’s an interesting one. Push it one way and it sounds like a medieval dance tune; push it the other way and it’s an Irish ballad tune or slow air. A lot of medieval chant hymns are like this — a bit catchier than other sorts of chant, and probably composed more for popular use rather than as a strictly monastery product.

Canty’s literal translation seems to be based on the Wright and Stokes one in The Writings of St. Patrick, which is fine. But I had a few different ideas about it, most notably that “baptismate” is not to be translated in this case as Baptism, but as Flood. The water motif in the poem seems strongly tied to St. Patrick’s famous kidnapping and enslavement by Irish raiders; whereas his Baptism is not famous at all. I also saw some Biblical references, so I wasn’t shy about pointing them out. You’ll also notice a couple places where I merged two verses into one, in the translation. There’s no point spinning out a song that’s this long already.

Ecce fulget clarissima
Patricii solemnitas,
in qua carne deposita
felix transcendit sidera.

Behold, the brightest solemnity:
St. Patrick’s Day shines brilliantly.
Happy, he left his flesh today,
And past the stars he slipped away.

Hic felici prosapia
ortus est in Britannia
perceptoque baptismate
studet ad alta tendere.

Born to a happy family,
Risen from Britain by the sea,
Swept off by slavers on the flood,
He strove to reach the heights in snow and mud.

Qui mox a pueritia
divina plenus gratia
vitam cepit diligere
dignitatis angelice.

Soon as he passed from boyhood’s days,
He was full of divine grace,
Taking a life up that he came to love —
Worthy of angels up above.

Sed futurorum prescius,
clemens et rectus Dominus
hunc direxit apostolum
Hybernie ad populum.

But the Lord, knowing what would be,
The Ruler who guides mercif’lly,
Brought this apostle by His Hand
Back to the people of Ireland.

Erat namque hec insula
bonis terre fructifera,
sed cultore ydolatra
mergebatur ad infima.

Oh, for that island was full of good ground,
Ready to bear fruit when seed had been found.
But it was drowned deep in idolatry;
That turned it to the worst ground that could be.

Ad hanc doctor egregius
adveniens Patricius
predicabat gentilibus,
quod tenebat operibus.

Confluebat gentilitas
ad ejus sacra monita
et respuens diabolum
colebat regem omnium.

Patrick came out to the peoples to teach
And practice all of the good works he would preach.
To hear holy prophecy, clans came flowing,
To spit out the Devil and take God as King.

Gaudebatque se liberam
remeare ad patriam,
qua serpentis astutia
olim expulsa fuerat.

And he rejoiced to see Ireland free,
As he went home to the Father’s country.
The old serpent’s cunning and subtlety
He’d driven out of Ireland already.

Qua propter, dilectissimi,
huius in laude presulis
psallamus Christo cordibus
alternantes et vocibus.

Ut illius suffragio
liberati a vitio
perfruamur in gloria
uisione angelica.

So, most beloved, in this prelate’s praise,
Let’s sing to Christ — heart and voice in turn raise.
So, when from vice by his prayers we’re set free,
The angelic vision we’ll know in glory.

Laus sit patri in filio
cum spiritu paraclito,
qui suo dono gratie
misertus est hybernie.

Praise to the Father and to the Son
And to the Spirit, the Three in One.
His gift of grace from His Own Hand
Has shown His mercy to Ireland.

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I Hope I’m Not Alienating People Here

I tend to post about weird stuff that’s interesting to me. I realize that this can be a little offputting.

I do respect you folks who read this thing. I’m just not very good at explanations and framing of stories. (If I were, I’d be one of those pay bloggers.) 🙂

But my standard way of absorbing things is just to… well, absorb them. There are a vast number of things about which I have no particular opinion, because I haven’t absorbed enough data yet to have any particular thought on the matter. But there’s always something interesting out there, whether or not I’m ready to have an opinion yet; and I collect some of those things for you to read.

So to be perfectly clear, I don’t expect anybody to exactly imitate any particular Cordoban martyr. I think they are interesting people, and that St. Eulogius is an interesting author, and that it’s interesting to have a look at the Cordoban Caliphate under the notorious Abd-er-Rahman II (who’s also the subject of modern ghost and monster stories in the Pyrenees). If you find something useful or interesting to remember or use, that’s good. If you don’t, there’s always more data in the world for you to absorb, and there will be different posts tomorrow. And if you have a strong opinion about what you read, that’s good too, and I’m glad to hear about it from you.


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More Translations for July 27, Ss. Aurelius, Sabigotho, Felix, Liliosa, and George

More stuff from the horse’s mouth — okay, St. Eulogius of Cordoba’s mouth. What turned a happy bunch of people living in “security through obscurity” into notorious public Christians?


5. Therefore, not many years ended before it happened that venerable Aurelius went to the forum, on the day when that John, whom we noted earlier in the book, bleeding to the point of murder from a flogging given him out of hatred for Christ’s name, was conveyed out backwards on a donkey colt and bound with chains of immense weight, so that he was bent back over the beast of burden into the trash on the street, hanging there by his legs. Mocking heralds went before him, while helpful accomplices led him around the whole city as a show for the crowd. And when reproachful voices rang out because of this, saying that he had paid a totally unworthy penalty for the crime, of course they did not respect such reverence, attacking it with violent mocking pantomime. Rather, they agreed to beat him to death most disgustingly.

Immediately he was goaded with warlike love of martyrdom, in such a way that a heavenly wind breathed upon him, so that he might believe the spectacle had been done for him, and as an admonition and revelation for his sake. Of course one should not dread those who butcher the body, with no worry of soul for those who can carry it off; but one should be terrified of those who can destroy body and soul, and send them to Gehenna. [See Luke 12:4.]

6. He wondered at John’s steadiness of faith. “Truly it is said, this man’s tent of angelic trust is founded on the rock — that such force of torments did not push him over, nor by disastrous punishments that shook the air. Because if he who carries Christ’s banner reveals Him to their sight, such a great many serious torments he was able to bear by zeal for the Redeemer, when he certainly could have evaded this devastation of suffering by lying. And judging it better to throw away his flesh than ruin his soul, he did not allow them to drag him away from any article of Christ’s religion in an undertone. In what will I believe? Did my education make me worthy to be mocked? Or ought I hand over myself, proving myself through suffering, so that I would gain strength that these reprobates whom I have stared at today would seize me, and I would delight in constancy?”

7. Rumination seized his soul, while already the deep breaths of his calling were spreading through him. He returned home, brought back news to his pious mate about what he had seen, and he adds in a cheerful spirit, “Sweetest spouse, I would live with you forever. And I would be dead to God if you had not sedulously encouraged me. You dragged me to Confession; you came to me daily to wrench me away from the shining pleasures of the present. You preferred the happiness of the eternal kingdom to the gloomy passions of the world. You urged me to leave behind all slipups and all that blocked me from my goal. You preached about monks and praised those who renounced the world, and delighting in religious conversation, you often sighed for the life of the saints.

“But I am not yet cleansed by the sting of supernal grace. I cannot totally acquiesce to saving exhortations. Or rather, perhaps my amendment by God the Father is not yet standing upon a pre-determined warning. Now I will carry out what I have put off — what I had planned in my soul, though feebly. Behold, dearest; already now ‘the acceptable time’ comes, the ‘day of salvation’ is here — on which, recoiling from the exterior and driven back, we should reach out to what before us.

“And first of all, striving for more perfect purity and continence — we should be ‘free for prayer’, so that it will be easier; let us hurry to the rest of holiness. May she be a sister now, who came to me a spouse. May the bed of our coming together in family affection pass away. Our offsprings’ souls should be grown up. Let us raise a spiritual generation, and spurn the soppy joining of body parts. Let us get to know the more excellent mind (withdrawn from the delight of the flesh) that sprouts forth in perpetual safety. For, either way, we may have such labor in meditation as is worthy of the prize of martyrdom.”

The venerable woman supported her husband’s pious plan with a gladdened soul, and rejoicing in multiple ways in the suddenness of unforeseen salvation, she said, “This change is done by the right hand of the Most High. Already this calling of ours is a good omen. This is what I have always wished for, a route together to the heavenly kingdom, so that when our flesh dies, we will live in spirit — which is easier done together, as it is written: ‘God is a spirit; and they that adore him, must adore him in spirit and in truth.’ [John 4:24] Therefore, my lord, since this was not revealed to you in a human way, but the Heavenly Father has directed you to his eternal army already, He wills that you rouse yourself even now to hurry your steps. We should be released from all our chains; we should shake the dust off our feet. We should grow in the desire of everlasting life.”

9. And it happened that the others also agreed to serve God in common. They were in separate beds, but united in vows. Their bedposts outshone clothing in colors of variety, as their conversation was renowned among the common people. But in the inner corners of their tabernacle, they built upon [their bodies] a bloody swelling; they equipped themselves somehow with goatshair blankets, which they separately lay upon. They fasted often; they prayed without ceasing; and as they all had learned from the psalms, they meditated in the night. They conquered the chaos introduced to work by wakeful vigils, and they overcame all such frauds of the demons with eager studies. They served those in want; they managed all the care of the poor.

And because John was still being held in prison at that point, we kept ourselves going to the cavern where he was held to hold up his chains. Also, there were two virgins, Maria and Flora, of course, who then dwelled in a hiding place of women for the sake of the faith. Friendly discourse came frequently among those in fetters; of course, at times the blessed monk Isaac was among them, or other saints who were gifted with tongues that proclaimed the truth. They would confess before princes and judges what they truly were; they had stood up and they had rested on the truth, before them. From that enduring constancy, their strength was augmented to firmness by many virtues. On the other hand, scrutinizing these men, one missed the women held back behind bars.

10. I met them there. I won their friendship there….


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This Is Why We Need More Translations of Latin Primary Sources

I’ve been looking all around at the standard online lists of known Gothic names, particularly of females.

Do they include the euphonious and mysterious woman’s name “Sabigotho”? They do not.

Theudigotho shows up, though.

Another mysterious thing about St. Sabigotho is why the French decided that her baptismal name was Natalia or Nathalia. This happened very soon after her death, while Eulogius was still alive. A couple of monks came over from Carolingian France asking for relics, and were given various body parts (notably, Sabigotho’s head, which for some reason was in Aurelius’ tomb instead of his). In the French accounts of these martyrs’ story (Translatio Georgii Aurelii et Nathaliae) by Aimoin and Usuard, all of a sudden her name is Natalia (of birth, birthday). What gives?

Possibly the “sabi-” part of Sabigotho means “born”, like “wellborn Goth”. But it doesn’t seem to. It’s probably more like “sibling Goth” or “peace Goth” or “healing salve Goth”, or something similar. Germanic sb roots are usually in that neck of the woods.

So… maybe the French guys made it up out of their heads. Or maybe Nathalia was her confirmation name or her other baptismal name or one of her properties’ name. And maybe Nathalia was the French’s best translation of her Arabic name. Hard to say at this distance in time. There are some feminine Arabic names like that, though: Walidah (newborn) and Najibah (of noble birth). But who knows?

UPDATE: Anyway, at that point the abbey church of St. Germain des Pres, in Paris, had St. Sabigotho’s head and some relics of St. Aurelius and St. George also. Possibly these got destroyed in the French Revolution; possibly the current pastor is just shy of putting lists of famous relics on his parish website.

(I’d like to know what happened to St. Vincent of Zaragoza’s stole end, brought back to St Germain des Pres by Childebert as a thank you gift from Zaragoza’s bishop, for lifting the siege of Zaragoza when Childebert heard it was under St. Vincent’s protection. Fabric historians love clothing relics, and they always have interesting stuff to say about them.)

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