April 25

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1951

Canadians defeat the Chinese at Kapyong

The Korean War began with a North Korean invasion of the South, a surprise attack which just about succeeded in conquering the whole peninsula but which was eventually driven back by American troops. The American occupying forces were joined by units from other countries in a war authorized by the United Nations. Among them were Canadian soldiers.

The U.N. counterattack pushed the North Koreans deep into their own territory but, in October 1950, hundreds of thousands of Communist Chinese troops crossed the Yalu river and forced U.N. units to retreat. The front gradually stabilized around the original border on the 38th parallel. The Canadian Encyclopedia tells the story of the epic battle at Kapyong:

In mid-April, the Chinese withdrew just past the 38th Parallel as part of a plan to lure UN forces into a position where they would be vulnerable to a major counter attack, which was unleashed on the South Korean army on 22 April 1951. The South Koreans were dislodged by the Chinese offensive, and the following day the British brigade was ordered to protect the South Korean withdrawal through the Kapyong River valley (about 20 kilometers south of the 38th parallel in central Korea).

The second battalion of Princess Patricia’s Canadian Light Infantry (2PPCLI), and the 3rd Battalion of the Royal Australian Regiment, were assigned forward hilltop positions, the Canadians on the west side of the valley and the Australians on the east.

The Australians bore the brunt of the initial attack and after heavy combat were forced to withdraw, with 155 casualties, late on 24 April. While the Australians fought, Stone ordered his Canadians, about 700 troops, to dig in on Hill 677 and prepare to repel a large brigade of massing Chinese forces, estimated at nearly 5,000-strong. After attacking the Australians, the Chinese turned their attention to the PPCLI, which managed — through heavy all-night fighting on 24 and 25 April — to stop the Chinese advance.

At one point in the battle, 400 Chinese soldiers descended on a single Canadian company of roughly 100 men, but the attack was repelled with numerous examples of valour: Private Wayne Mitchell, despite being wounded, charged the enemy three times with his Bren gun. He earned the Distinguished Conduct medal for his efforts.

The Chinese launched most of their attacks at night, in successive waves, using an intensive and aggressive approach of mortars, grenades and machine gun fire close to the Canadian front. On the night of the 24th, the Canadian battalion headquarters was attacked, and the assault was repelled with heavy fire.

The relentless waves of Chinese soldiers almost overran the position of D Company. With his men securely entrenched below ground, company commander Captain J. G. W. Mills, desperate and overrun, called for an artillery strike on the position of his own 10 Platoon. A battery of New Zealander guns obliged, firing 2,300 rounds of shells in less than an hour, destroying the Chinese forces on that position. The following night, Private Kenneth Barwise recovered the lost Vickers machine gun position in D Company, grabbed the gun, and ran back to his platoon. He had also single-handedly killed six Chinese soldiers during the attack on D Company, earning the Military Medal.

Amid the fighting, Stone refused to allow his men to withdraw — believing that the hill was a critical strategic point on the UN front — thereby stemming the tide of the Chinese offensive. While they defended the hill, the Canadians were cut off, and had to be supplied via air drop, allowing them to continue the fight until the Chinese retreated. As Canadian soldier Gerald Gowing remembered: “We were surrounded on the hills of Kapyong and there was a lot of fire. We were pretty well out of ammunition and out of food too. We did get some air supplies dropped in, but we were actually surrounded . . . that was a scary moment, let me tell you.”

The 2PPCLI were eventually relieved on the front line by a battalion of the 1st US Cavalry Division

The holding action of the Australians and Canadians at Kapyong allowed the UN forces to consolidate their troops for the next stage of operations. The Canadians had fought tenaciously against a Chinese army with a force several times their size. Stone, and other veterans of the Second World War, utilized their experiences in fighting on the rugged terrain of Sicily and Italy and applied it to the hills of Korea to good effect, but at a price. There were 23 Canadian casualties, including 10 soldiers killed, as well as an estimated 2,000 Chinese casualties.

The battle contributed significantly to the defeat of the general Chinese offensive against the South that spring, protecting the capital city of Seoul from re-occupation, and plugging the hole in the UN line to give the South Koreans time to retreat. The wider Communist offensive of 1951 was halted about a week after the battle, and from that point on the Korean conflict became largely a war of patrols and enemy harassment, rather than large-scale attacks, as the front lines stabilized and the two sides embarked on peace talks.

Both the Canadians and the Australians received the United States Presidential Unit Citation from the American government, the first time a Canadian unit had been so honoured.

April 24

Home / Today in History / April 24

1184 BC

The end of the Trojan War

Now as for the carrying off of women, it is the deed, they say, of a rogue: but to make a stir about such as are carried off, argues a man a fool. Men of sense care nothing for such women, since it is plain that without their own consent they would never be forced away. The Asiatics, when the Greeks ran off with their women, never troubled themselves about the matter; but the Greeks, for the sake of a single Lacedaemonian girl, collected a vast armament, invaded Asia, and destroyed the kingdom of Priam.

So said Herodotus, the inventor of history. In trying to explain the centuries-old antipathy between Europe and Asia, he had recourse to the story of the Trojan war, a 10-year siege prompted by the kidnapping of Helen of Sparta by a prince of Troy. This story was told most famously by Homer in the Iliad and the Odyssey but also by dozens of oral bards, Greek playwrights, and Roman poets.

For centuries, scholars debated the truth of these legends and most were sceptical; it was not until the excavations undertaken in 1873 by Heinrich Schliemann on a mound near Hisarlik that academics began to take the existence of a Bronze Age Troy seriously. Schliemann’s discovery of golden treasures there and at Mycenae in Greece convinced many that the events described by Homer had actually taken place (even though the archaeological layer Schliemann declared to be Homeric was later shown to be too early in time.)

If the Trojan War legends do describe a real conflict between a prosperous city guarding the entrance to the Black Sea and a confederation of Greek raiders, when did it take place? My money is on the calculation by the Alexandrian Greek genius, Eratosthenes, who placed the end of the war at 1184 BC, a date that corresponds to Level VII on the chart below.

April 23

St George’s Day

It is impossible to better this encomium to St George, found in Butler’s Lives of the Saints:

GEORGE is honoured in the Catholic church as one of the most illustrious martyrs of Christ. The Greeks have long distinguished him by the title of The Great Martyr, and keep his festival a holiday of obligation. There stood formerly in Constantinople five or six churches dedicated in his honour; the oldest of which was always said to have been built by Constantine the Great; who seems also to have been the founder of the church of St. George, which stood over his tomb in Palestine. Both these churches were certainly built under the first Christian emperors. In the middle of the sixth age the Emperor Justinian erected a new church, in honour of this saint, at Bizanes, in Lesser Armenia: the Emperor Mauritius founded one in Constantinople. It is related in the life of St. Theodorus of Siceon, that he served God a long while in a chapel which bore the name of St. George, had a particular devotion to this glorious martyr, and strongly recommended the same to Mauritius, when he foretold him the empire. One of the churches of St. George in Constantinople, called Manganes, with a monastery adjoining, gave to the Hellespont the name of the Arm of St. George. To this day is St. George honoured as principal patron or tutelar saint by several eastern nations, particularly the Georgians. The Byzantine historians relate several battles to have been gained, and other miracles wrought through his intercession. From frequent pilgrimages to his church and tomb in Palestine, performed by those who visited the Holy Land, his veneration was much propagated over the West. St. Gregory of Tours mentions him as highly celebrated in France in the sixth century. St. Gregory the Great ordered an old church of St. George, which was fallen to decay, to be repaired. His office is found in the sacramentary of that pope, and many others. St. Clotildis, wife of Clovis, the first Christian king of France, erected altars under his name; and the church of Chelles, built by her, was originally dedicated in his honour. The ancient life of Droctovæus mentions, that certain relics of St. George were placed in the church of St. Vincent, now called St. Germaris, in Paris, when it was first consecrated. Fortunatus of Poitiers wrote an epigram on a church of St. George, in Mentz. The intercession of this saint was implored especially in battles, and by warriors, as appears by several instances in the Byzantine history, and he is said to have been himself a great soldier. He is at this day the tutelar saint of the republic of Genoa; and was chosen by our ancestors in the same quality under our first Norman kings. The great national council, held at Oxford in 1222, commanded his feast to be kept a holiday of the lesser rank throughout all England. Under his name and ensign was instituted by our victorious King Edward III in 1330, the most noble Order of knighthood in Europe, consisting of twenty-five knights, besides the sovereign. Its establishment is dated fifty years before the knights of St. Michael were instituted in France, by Lewis XI, eighty years before the Order of the Golden Fleece, established by Philip the Good, duke of Burgundy; and one hundred and ninety before the Order of St. Andrew was set up in Scotland by James V. The Emperor Frederick IV. instituted, in 1470, an Order of knights in honour of St. George; and an honourable military Order in Venice bears his name.

The extraordinary devotion of all Christendom to this saint, is an authentic proof how glorious his triumph and name have always been in the church. All his acts relate, that he suffered under Dioclesian, at Nicomedia. Joseph Assemani shows, from the unanimous consent of all churches, that he was crowned on the 23rd of April. According to the account given us by Metaphrastes, he was born in Cappadocia, of noble Christian parents. After the death of his father, he went with his mother into Palestine, she being a native of that country, and having there a considerable estate, which fell to her son George. He was strong and robust in body, and having embraced the profession of a soldier, was made a tribune, or colonel in the army. By his courage and conduct, he was soon preferred to higher stations by the Emperor Dioclesian. When that prince waged war against the Christian religion, St. George laid aside the marks of his dignity, threw up his commission and posts, and complained to the emperor himself of his severities and bloody edicts. He was immediately cast into prison, and tried, first by promises, and afterwards put to the question, and tortured with great cruelty; but nothing could shake his constancy. The next day he was led through the city and beheaded. Some think him to have been the same illustrious young man who tore down the edicts when they were first fixed up at Nicomedia, as Lactantius relates in his book, On the Death of the Persecutors, and Eusebius in his history. The reason why St. George has been regarded as the patron of military men, is partly upon the score of his profession, and partly upon the credit of a relation of his appearing to the Christian army in the holy war, before the battle of Antioch. The success of this battle proving fortunate to the Christians, under Godfrey of Bouillon, made the name of St. George more famous in Europe, and disposed the military men to implore more particularly his intercession. This devotion was confirmed, as it is said, by an apparition of St. George to our king, Richard I, in his expedition against the Saracens: which vision, being declared to the troops, was to them a great encouragement, and they soon after defeated the enemy. St. George is usually painted on horseback, and tilting at a dragon, under his feet; but this representation is no more than an emblematical figure, purporting, that, by his faith and Christian fortitude, he conquered the devil, called the dragon in the Apocalypse.

Though many dishonour the profession of arms by a licentiousness of manners, yet, to show us that perfect sanctity is attainable in all states, we find the names of more soldiers recorded in the martyrologies than almost of any other profession. Every true disciple of Christ must be a martyr in the disposition of his heart, as he must be ready to lose all, and to suffer anything, rather than to offend God. Every good Christian is also a martyr, by the patience and courage with which he bears all trials. There is no virtue more necessary, nor of which the exercise ought to be more frequent, than patience. In this mortal life we have continually something to suffer from disappointments in affairs, from the severity of the seasons, from the injustice, caprice, peevishness, jealousy, or antipathy of others; and from ourselves, in pains either of mind or body. Even our own weaknesses and faults are to us subjects of patience. And as we have continually many burdens, both of our own and others, to bear, it is only in patience that we are to possess our souls. This affords us comfort in all our sufferings, and maintains our souls in unshaken tranquillity and peace. This is true greatness of mind, and the virtue of heroic souls. But, alas! every accident ruffles and disturbs us: and we are insupportable even to ourselves. What comfort should we find, what peace should we enjoy, what treasures of virtue should we heap up, what an harvest of merits should we reap, if we had learned the true spirit of Christian patience! This is the martyrdom, and the crown of every faithful disciple of Christ.

April 22

1538

John Calvin is expelled from Geneva

John Calvin (1509-64) was a French preacher and theologian inextricably linked with the Reformation in Geneva, a town which he would fashion into the Protestant version of the Vatican, a headquarters for an international religious movement.

Calvin was born into a Catholic family in northern France and moved to Paris as a young man to study philosophy; later he enrolled in the University of Orleans as a law student. He gained a reputation as a brilliant humanist, publishing a translation of Seneca’s De Clementia or On Mercy. Back in Paris he fell into the controversy over religious reform which was dividing the royal court and the intellectual class. He sided with the reformers and had to flee France in 1534 during a crack-down on dissidents after the brazen “Affair of the Placards” in which Protestant tracts appeared surreptitiously in the king’s quarters. Calvin ended up in Basel which was undergoing a reformation and there he wrote his first edition of The Institutes of Christian Religion in 1536. Continuing his enforced wanderings he ended up in Geneva where he was asked by William Farel (1489-1565), the leading reformer, to stay and assist him in converting the townsfolk. The two of them drew up a new confession of faith and a revised church structure but they ran into heavy opposition from some leading families. Finally, in April 1538 after Calvin and Farel had disobeyed the town council and refused to administer communion with unleavened bread (part of a plan to harmonize Protestant practices in the Swiss cities) riots broke out, opposition coalesced and the two reformers were given three days to get out of Geneva.

Farel would find employment in Neuchâtel and Calvin in Strasbourg, but in 1541 Geneva asked for him to return and complete his reforms. He replied, “Rather would I submit to death a hundred times than to that cross on which I had to perish daily a thousand times over” but in the end he agreed to come back on his terms. During his second term Geneva would become the leading city of the Protestant Reformation.

April 21

Home / Today in History / April 21

1970

The Hutt River Principality is declared

The Principality of Hutt River, situated 595 km north of Perth, Western Australia and about 75 square km in area, declared its independence from Australia under the rule of His Royal Highness Prince Leonard I of Hutt, born Leonard Casley. His wife was styled “Her Royal Highness Princess Shirley of Hutt, Dame of the Rose of Sharon.” His son, Prince Graeme, succeeded to the throne upon his father’s abdication at the age of 91.

The declaration of sovereignty arose over a dispute about a wheat production quota. When Casley got nowhere with his protests, he renounced Australian claims on his land and set up his own sovereign state which has issued its own stamps and coins for some decades. The principality has been engaged in legal wrangles with the Australian government which refuses to recognize its independence and Australian courts have declared that “the arguments advanced by the applicants [were] fatuous, frivolous and vexatious.” Nonetheless the Crasley dynasty maintains its claims and attracts thousands of tourists a year to its desolate domain.

April 20

1653

Oliver Cromwell dissolves the Rump Parliament

“You have sat too long for any good you have been doing lately … Depart, I say; and let us have done with you. In the name of God, go!” With these words General Oliver Cromwell ordered the English Parliament, called “the Rump” because it was all that remained after the last legitimate Parliament elected in 1640 had been purged of dissident members, disbanded at the point of the sword.

The Rump had been instrumental in reshaping the religious landscape of Britain. They had abolished the requirement that all worship must be in an Anglican church, allowing some other forms of Protestantism to flourish while cracking down on extremists such as Quakers and Ranters. They mandated a government license to preach and tried to enforce sexual morality with stiff penalties against adultery or fornication.

On April 20, 1653, when it seemed as if the Rump would not honour its pledge to dissolve itself Cromwell dismissed them with a troop of soldiers and hard words:

It is high time for me to put an end to your sitting in this place, which you have dishonored by your contempt of all virtue, and defiled by your practice of every vice. Ye are a factious crew, and enemies to all good government. Ye are a pack of mercenary wretches, and would like Esau sell your country for a mess of pottage, and like Judas betray your God for a few pieces of money. Is there a single virtue now remaining amongst you? Is there one vice you do not possess? Ye have no more religion than my horse. Gold is your God. Which of you have not bartered your conscience for bribes? Is there a man amongst you that has the least care for the good of the Commonwealth?

Ye sordid prostitutes have you not defiled this sacred place, and turned the Lord’s temple into a den of thieves, by your immoral principles and wicked practices? Ye are grown intolerably odious to the whole nation. You were deputed here by the people to get grievances redressed, are yourselves become the greatest grievance. Your country therefore calls upon me to cleanse this Augean stable, by putting a final period to your iniquitous proceedings in this House; and which by God’s help, and the strength he has given me, I am now come to do.

I command ye therefore, upon the peril of your lives, to depart immediately out of this place. Go, get you out! Make haste! Ye venal slaves be gone! So! Take away that shining bauble there [the Speaker’s Mace], and lock up the doors. In the name of God, go!

The body that Cromwell appointed to replace the Rump was supposed to be filled only by godly Puritans; it came to be known as “Barebone’s Parliament” after one its more famous members, Praise-God-and-Flee-Fornication Barebones (brother of the equally wonderfully-named Fear-God Barebones or, according to another source, Rise-Up-and-Tell-the-Glory-of-Emmanuel Barebones or, according to yet another source, Christ-Came-Into-The-World-To-Save-Thee Barebone and If-Christ-Had-Not-Died, Thou-Hadst-Been-Damned Barebone. The latter was known locally simply as Damned Barebone).

April 19

Home / Today in History / April 19

1984

Australia chooses a national anthem

In 1878 the song “Advance Australia Fair” was first performed. Its composer Peter Dodds McCormick said of it:

One night I attended a great concert in the Exhibition Building, when all the National Anthems of the world were to be sung by a large choir with band accompaniment. This was very nicely done, but I felt very aggravated that there was not one note for Australia. On the way home in a bus, I concocted the first verse of my song & when I got home I set it to music. I first wrote it in the Tonic Sol-fa notation, then transcribed it into the Old Notation, & I tried it over on an instrument next morning, & found it correct. Strange to say there has not been a note of it altered since. Some alteration has been made in the wording, but the sense is the same. It seemed to me to be like an inspiration, & I wrote the words & music with the greatest ease. 

Here is a 1927 rendition of it, replete with British jingoism that a later generation would excise. Fans of royalty will note the appearance of our Queen and her late consort.

Though widely popular, it did not replace “God Save the Queen” as the national anthem until a referendum in which “Advance Australia Fair” nudged out “Waltzing Matilda” as the winner. The current version, more politically correct than the original, now reads:

Australians all let us rejoice,
For we are young and free;
We’ve golden soil and wealth for toil;
Our home is girt by sea;
Our land abounds in nature’s gifts
Of beauty rich and rare;
In history’s page, let every stage
Advance Australia Fair.
In joyful strains then let us sing,
Advance Australia Fair.
Verse 2
Beneath our radiant Southern Cross
We’ll toil with hearts and hands;
To make this Commonwealth of ours
Renowned of all the lands;
For those who’ve come across the seas
We’ve boundless plains to share;
With courage let us all combine
To Advance Australia Fair.
In joyful strains then let us sing,
Advance Australia Fair.

April 18

1521

Martin Luther defends himself at the Diet of Worms

Since his 1517 publication of the “95 Theses” the Augustinian monk Martin Luther had been under attack by Roman Catholic authorities, but the protection offered by his politically-powerful ruler, Frederick of Saxony, had kept him safe. Frederick had resisted calls for Luther to be tried in Italy and had demanded that the star lecturer at his Wittenberg university be examined by Germans in Germany. The death of the Emperor Maximilian and the delay on the part of the new emperor, Charles V, in moving to Germany meant that Luther had enjoyed four years to freely expand on his radical ideas, but in the spring of 1521 he was finally summoned to the city of Worms to face his accusers at the German Diet or Parliament.

Luther was promised a safe-conduct, which his friends urged him not to trust in because such a document had not saved Jan Hus from burning at the hands of the Council of Constance in 1415, but he was determined to go, believing that though it meant his death he had to affirm the truth of his writings. However, rather than be given a chance to explain or defend his beliefs, he was faced with a simple set of questions when he arrived in Worms. Taken into a room and shown a table full of books he was asked: “Are these your books? Do you recant all or part of your writings?” He asked for 24 hours to reflect and the next evening on April 18 he appeared before the Emperor and court assembled in the cathedral. His short speech revolutionized the world and defined Protestantism:

Since your serene majesty and lordships seek a simple answer, I will give it in this manner, neither horned nor toothed: Unless I am convinced by Scripture or by clear reason (for I do not trust either in the pope or in councils alone, since it is well known that they have often erred and contradicted themselves), I am bound by the Scriptures I have quoted and my conscience is captive to the Word of God. I cannot and I will not retract anything, since it is neither safe nor right to go against conscience. I cannot do otherwise, here I stand, may God help me, amen.

Amid shouting, the emperor declared he had heard enough and the meeting broke up. After a few more days of fruitless palaver Luther left Worms under an imperial safe-conduct. The emperor stayed on to issue the Edict of Worms by which Luther was declared an outlaw, wolf’s-head, liable to instant death at any man’s hand.

In the 1577 woodcut above you can see the phrase “Hier stehe ich. Ich kann nicht anders. Gott helfe mir. Amen.

April 17

Home / Uncategorized / April 17

1163 The death of Héloïse

The story of the tragic love between the philosopher Peter Abelard (1079-1142) and the beautiful and learned Héloïse d’Argenteuil (1100-1163) is told in Chambers’ Book of Days. Chambers is justifiably harsh on Abelard who, despite his academic brilliance, was a thorough-going jerk. 

The story of Heloise and Abelard is one of the saddest on record. It is a true story of man’s selfishness and woman’s devotion and self-abnegation. If we wished for an allegory which should be useful to exhibit the bitter strife which has to be waged between the earthly and the heavenly, between passion and principle, in the noblest minds, we should find it provided for us in this painful history. We know all the particulars, for Abelard has written his own confessions, without screening himself or concealing his guilt; and several letters which passed between the lovers after they were separated, and devoted to the exclusive service of religion, have come down to posterity.

Not alone the tragic fate of the offenders, but also their exalted worth and distinguished position, helped to make notorious the tale of their fall. Heloise was an orphan girl, eighteen years old, residing with a canon of Notre Dame, at Paris, who was her uncle and guardian. This uncle took great pains to educate her, and obtained for her the advantage of Abelard’s instruction, who directed her studies at first by letters. Her devotion to study rendered her remarkable among the ladies of Paris, even more than her beauty. ‘In face,’ Abelard himself informs us, ‘she was not insignificant; in her abundance of learning she was unparalleled; and because this gift is rare in women, so much the more did it make this girl illustrious through the whole kingdom.’

Abelard, though twice the age of Heloise, was a man of great personal attraction, as well as the most famous man of his time, as a rising teacher, philosopher, and divine. His fame was then at its highest. Pupils came to him by thousands. He was lifted up to that dangerous height of intellectual arrogance, from which the scholar has often to be hurled with violence by a hard but kind fate, that he may not let slip the true humility of wisdom. ‘Where was found,’ Heloise writes, ‘the king or the philosopher that had emulated your reputation? Was there a village, a city, a kingdom, that did not ardently wish to see you? When you appeared in public, who did not run to behold you? And when you withdrew, every neck was stretched, every eye sprang forward to follow you. The women, married and unmarried, when Abelard was away, longed for his return!’ And, becoming more explicit, she continues: ‘You possessed, indeed, two qualifications—a tone of voice, and a grace in singing—which gave you the control over every female heart. These powers were peculiarly yours, for I do not know that they ever fell to the share of any other philosopher. To soften by playful instruments the stern labours of philosophy, you composed several sonnets on love, and on similar subjects. These you were often heard to sing, when the harmony of your voice gave new charms to the expression. In all circles nothing was talked of but Abelard; even the most ignorant, who could not judge of harmony, were enchanted by the melody of your voice. Female hearts were unable to resist the impression.’ So the girl’s fancies come back to the woman, and it must have caused a pang in the fallen scholar to see how much his guilt had been greater than hers.

It was a very thoughtless thing for Fulbert to throw together a woman so enthusiastic and a man so dangerously attractive. In his eagerness that his niece’s studies should advance as rapidly as possible, he forgot the tendency of human instinct to assert its power over minds the most cultivated, and took Abelard into his house. A passionate attachment grew up between teacher and pupil: reverence for the teacher on the one hand, interest in the pupil on the other, changed into warmer emotions. Evil followed. What to lower natures would have seemed of little moment, brought to them a life of suffering and repentance. In his penitent confessions, no doubt conscientiously enough, Abelard represents his own conduct as a deliberate scheme of a depraved will to accomplish a wicked design; and such a terrible phase of an intellectual mind is real, but the circumstances in which the lovers were placed are enough to account for the unhappy issue. The world, however, it appears, was pleased to put the worst construction upon what it heard, and even Heloise herself expresses a painful doubt, long afterwards, for a moment, at a time when Abelard seemed to have forgotten her. ‘Account,’ she says, ‘for this conduct, if you can, or must I tell you my suspicions, which are also the general suspicions of the world? It was passion, Abelard, and not friendship, that drew you to me; it was not love, but a baser feeling.’

The attachment of the lovers had long been publicly known, and made famous by the songs which Abelard himself penned, to the utter neglect of his lectures and his pupils, when the utmost extent of the mischief became clear at last to the unsuspicious Fulbert. Abelard contrived to convey Heloise to the nunnery of Argenteuil. The uncle demanded that a marriage should immediately take place; and to this Abelard agreed, though he knew that his prospects of advancement would be ruined, if the marriage was made public. Heloise, on this very account, opposed the marriage; and, even after it had taken place, would not confess the truth. Fulbert at once divulged the whole, and Abelard’s worldly prospects were for ever blasted. Not satisfied with this, Fulbert took a most cruel and unnatural revenge upon Abelard, [his thugs castrated the philosopher] the shame of which decided the wretched man to bury himself as a monk in the Abbey of St. Dennis. Out of jealousy and distrust, he requested Heloise to take the veil; and having no wish except to please her husband, she immediately complied, in spite of the opposition of her friends.

Thus, to atone for the error of the past, both devoted themselves wholly to a religious life, and succeeded in adorning it with their piety and many virtues. Abelard underwent many sufferings and persecutions. Heloise first became prioress of Argenteuil; afterwards, she removed with her nuns to the Paraclete, an asylum which Abelard had built and then abandoned. But she never subdued her woman’s devotion for Abelard. While abbess of the Paraclete, Heloise revealed the undercurrent of earthly passion which flowed beneath the even piety of the bride of heaven, in a letter which she wrote to Abelard, on the occasion of an account of his sufferings, written by himself to a friend, falling into her hands. In a series of letters which passed between them at this time, she exhibits a pious and Christian endeavour to perform her duties as an abbess, but persists in retaining the devoted attachment of a wife for her husband. Abelard, somewhat coldly, endeavours to direct her mind entirely to heaven; rather affects to treat her as a daughter than a wife; and seems anxious to check those feelings towards himself which he judged it better for the abbess of the Paraclete to discourage than to foster. Heloise survived Abelard twenty-one years.

Visitors to Père Lachaise cemetery in Paris are told that the bodies of the two lovers are interred there side by side.

April 16

St Bernadette

Marie Bernarde “Bernadette” Soubirous (1844 – 1879) was the sickly, illiterate daughter of a poor miller in southern France. When she was 14 years old she underwent a series of visions which convinced the Roman Catholic Church that she had been visited by the Virgin Mary.

In February, 1858 she and her sister were out gathering firewood when Bernadette was struck by the appearance of a bright light inside a grotto. Over the next few weeks, the apparitions continued with the figure of a woman wearing a white robe becoming clearer to Bernadette. She received instructions from the vision to drink the water of the local spring, now miraculously clear, and establish a channel there. In the sixteenth of eighteen sightings the figure identified herself (in the local Gascon dialect) as “the Immaculate Conception”.

Though many neighbours were convinced that mental illness lay at the root of these visions, a Church investigation pronounced them authentic. Visitors began to flock to the grotto in Lourdes and so many claimed miraculous healing that the site has become a major destination of pilgrims for the last century and a half. Five million visits are now made annually.

Bernadette joined the Sisters of Charity and lived as a nun until her death in 1879. She was canonized in 1933 and ten years later Jennifer Jones won the Best Actress Oscar for her portrayal of the saint in The Song of Bernadette.