Virginia Rounding's Blog, page 5
February 12, 2019
12 February 1850 – Baptism of Jeanne Sabatier
[image error]On this day in 1850, a baby was baptised at the church of Notre Dame de Lorette in Paris. The baby’s full name was Fernande Ernesta Jeanne Sabatier (she would be known just as Jeanne) and her mother was Adèle, better known as Bébé, the younger sister of the famous courtesan and muse of the poet Charles Baudelaire, Apollonie Sabatier.
In 1848, at the age of only 16, Bébé had become the mistress of the artist Fernand Boissard, a development which initially came about through Boissard’s need for consolation after his previous mistress had left him for a Danish diplomat. In April 1849 Bébé and Boissard moved into a house together near the rue Frochot, where her sister lived, and in December Bébé gave birth, at her sister’s house, to her daughter Jeanne. Boissard, contrary to the expectations of all their friends, refused to acknowledge the child as his, though at Ernest Meissonier’s insistence he did agree to make some financial provision for her. Apollonie and Meissonier acted as godparents at the baptism. Bébé spent the next two years still hoping to marry Boissard, who kept stringing her along despite the fact that he was already becoming involved with a young woman called Edwina Broutta. Edwina was the same age as Bébé but belonged to a different world. She came from a wealthy family and was a musician, both qualities which appealed to Fernand Boissard who proposed to her in February 1852. The future looked uncertain for Bébé, who for the next few years continued to live in the shadow of her elder sister.
More about the world of Parisian courtesans, including the Sabatier sisters, can be found in my book Grandes Horizontales.
February 11, 2019
11 February 1526 – Robert Barnes recants
[image error]On this day in 1526 (a Sunday) Robert Barnes, a prominent early advocate of Protestantism in England, was forced to recant his beliefs in public at Paul’s Cross.
Robert Barnes was born in Bishop’s Lynn in Norfolk in about 1495 and entered the house of the Austin Friars in Cambridge while still a boy. He subsequently studied under Erasmus at the University of Louvain, which was at that time a distinguished centre of academic humanism and where Barnes developed humanist sympathies. He returned to Cambridge in the mid-1520s, where he became prior of the Austin Friars and, as a result of his studies at Louvain, initiated a series of educational reforms in the house, including the introduction of various classical Latin authors into the curriculum. One of his pupils was Miles Coverdale, who would go on to produce the first complete translation of the Bible into English. Barnes played a significant role in the meetings of young intellectuals that took place at the White Horse tavern in St Edward’s parish in Cambridge. Just about everyone who was anyone in the church reform movement seems to have encountered and been influenced by Robert Barnes. The conservative Stephen Gardiner, who knew Barnes well and had himself been a devotee of Erasmus from an early age, does not seem to have been overly impressed, thinking of him as a typical friar of his period, albeit a very entertaining one – ‘a trim minion friar Augustine, one of a merry scoffing wit, friarlike, and as a good fellow in company was beloved of many’.
Barnes received the degree of Bachelor of Theology in 1522 and a doctoral degree a year later. He first attracted adverse attention from the wider authorities towards the end of 1525 when he preached a Christmas Eve sermon in the Cambridge church of St Edward King and Martyr, in which he criticised various aspects of traditional religion, decried the way festivals were observed and condemned the ostentatious splendour of Cardinal Wolsey. The sermon had been planned in advance, Barnes being encouraged to deliver it by Thomas Bilney and his other friends. Once in the pulpit, however, he departed from the prepared discourse, based on Luther’s sermon on the epistle for the day, and went further than any of his friends had anticipated, particularly in lashing out at the cardinal himself. On this first occasion of his getting into trouble, Barnes was brought to London where he was examined before Bishop Cuthbert Tunstall and Wolsey himself and persuaded, though not without protest, to recant his opinions. He was assisted in his trial by Miles Coverdale, who subsequently abandoned his monastic vows and went abroad.
At his recantation, Barnes was made to perform public penance by processing around the cathedral bearing a bundle of twigs and kneeling while Bishop Fisher preached a sermon. The service was presided over by Cardinal Wolsey himself who, with 36 bishops and mitred abbots, sat on a platform specially constructed for the occasion. Bishop Fisher based his sermon on the day’s Gospel reading (Luke 18:31-43), concerning the healing of a blind man; he likened the blind man to a heretic and declared: ‘Heresy is a perilous weed, it is the seed of the devil, the inspiration of the wicked spirits, the corruption of our hearts, the blinding of our sight, the quenching of our faith, the destruction of all good fruit, and finally the murder of our souls.’
More about the life and death of Robert Barnes, who later repented of his recantation and went to the flames, can be found in my book The Burning Time.
February 6, 2019
6 February 1554 – John Bradford imprisoned with Cranmer, Latimer and Ridley
[image error]On this day in 1554, John Bradford, a Protestant preacher who had been imprisoned in the Tower of London after being involved in a ‘disturbance’ at Paul’s Cross, was moved into another room in the Tower, which he shared with Thomas Cranmer, Hugh Latimer and Nicholas Ridley, until these three were taken to Oxford in early March. During the month or so they were together, the four men spent their time reading the Bible, praying and discussing theology together, and were each bolstered by this mutual support and encouragement. The authorities under Mary I had not yet learnt the value to the ‘heretics’ of such fellowship, and seemed to have no clear strategy of how to deal with their prisoners; the arrangements appear haphazard, it being a matter of accident who ended up sharing a cell with whom.
On Easter Eve, 24 March, Bradford was transferred to the King’s Bench prison in Southwark. Here his companions included Robert Ferrar (the former Bishop of St David’s), Dr Rowland Taylor (Rector of Hadleigh in Suffolk) and John Philpot. In prison Bradford continued his ministry of preaching (twice a day) and administering communion (according to the second Book of Common Prayer, now outlawed), the keepers (who liked him) admitting many visitors so that they could listen to him and take part in the services he conducted. Like that favourite saint of the Protestant preachers, the Apostle Paul, he also wrote many letters from prison, both to individuals and to congregations throughout the country. He was abstemious in his habits, sleeping for no more than four hours a night, eating only one meal a day, and spending much time in reading and contemplation. Lean-faced, with a neatly trimmed beard, he seems to have been a natural ascetic, unconcerned with such mundane matters as food and drink. But he also showed signs of inner distress: ‘In the middle of dinner he used often to muse with himself, having his hat over his eyes, from whence came commonly plenty of tears dropping on his trencher.’ He was known for his generosity and his gentleness (even the Jesuit Robert Parsons, no sympathiser with Protestants, admitted that Bradford was ‘of a more soft and mild nature than many of his fellows’), and was often in demand for visiting the sick and dying, even being allowed out of the prison by its governor, the knight marshal Sir William Fitzwilliam, a Protestant sympathiser, to make such visits. He never attempted to escape, or even to delay his return. And once a week he would visit the common criminals being kept in the same prison as himself, distributing not only advice but also funds that had been received as donations. He did the same among the prisoners of religion, having been elected by the majority of them as their pastor. These distributions led to some argument, in particular with a splinter group of Protestants called the ‘free willers’, a large number of whom were imprisoned in the King’s Bench, and who accused Bradford of discriminating against them in his sharing-out of alms, a charge which Bradford strenuously denied. The ‘free willers’ were fiercely opposed to the idea of predestination, espoused by Calvin in Geneva, and a version of which was beginning to be adopted by mainstream Protestantism in England, of which Bradford was a leading exponent. Much of his prison correspondence had to do with this issue, as he was frequently called upon to reassure believers who were fearful that they were not among the ‘elect’. The prisons themselves became hothouses of debate over these differing interpretations of their faith, to the distress of many evangelicals and the satisfaction of their opponents. Certainly the fact that even in prison, and faced with the possibility of death, rival groups of Protestants vigorously kept up their doctrinal and other differences can have done little to recommend them to the authorities, despite the acknowledged holiness and sympathetic character of a man like Bradford.
More about the life and death of John Bradford can be found in my book The Burning Time.
6 February 1550: Bishop Bonner’s appeal dismissed
[image error]Bishop Edmund Bonner, Bishop of London under Henry VIII, and seen here in caricature, was quick to fall foul of the new regime of the young Protestant King, Edward VI. He had been called before the Privy Council and sent to the Fleet prison on 18 September 1547 for refusing to observe the Royal Injunctions to have the Epistle and Gospel at High Mass read in English. He was released a few weeks later from this first imprisonment in the Fleet, and actually attended the House of Lords during Edward’s first Parliament. In the second session of Parliament, Bonner again regularly attending proceedings in the Lords, opposing the religious changes introduced by the reformers, and encouraging others to follow suit. He neglected to enforce use of the new English prayer book, and this resulted in a remonstrance from the King who wrote to him on 2 August 1549, soon after this first Book of Common Prayer had come into force, taking him to task over the many people in his diocese who were neglecting to attend church and Holy Communion and putting this down to Bonner’s own ‘evil example and slackness’. Bonner had previously preached a great deal, particularly on all the major feast days, and he was now refusing to do so. The young King told him to reform, and commanded him to preach strongly against rebellion and resistance to temporal authority in his next sermon at St Paul’s, and in support of obedience in using the rites established by law to be used in the Church. On 10 August further injunctions were delivered from the King to Bishop Bonner, requiring him to celebrate communion in St Paul’s in a few days’ time and to declare in his sermon that the present King’s authority was no less than that of any of his predecessors, despite his youth, and to preach God’s displeasure at rebellion. The Greyfriars chronicler reported that, on 18 August 1549, Bishop Bonner, knowing what was likely to happen to him, ‘did the office at Paul’s both at the procession and at the communion discreetly and sadly’.
On 1 September Bonner preached at Paul’s Cross and was subsequently accused regarding his teaching. His failure to obey the clear instructions from the King was discussed by the Privy Council on 8 September and a commission for his deprivation was appointed. He was made to appear before Archbishop Cranmer and others on 13, 16 and 18 September. On 20 September he was sent at night to Marshalsea prison and, reported the chronicler, ‘he went the same day unto Lambeth in his scarlet habit and his rotchet upon it’ (that is, dressed in his episcopal robes). He was deprived of his bishopric at Lambeth on 1 October 1549 by Archbishop Cranmer. He was then sent back to prison, where he was to remain at the King’s pleasure.
Only a few days after Bishop Bonner’s deprivation, Lord Protector Somerset was overthrown, and the shift of power to the Earl of Warwick (who later became Duke of Northumberland) presaged a strengthening of the reformist position. On Christmas Day 1549 a royal circular to the bishops was issued, reinforcing the message of an earlier proclamation, ordering the destruction of all Latin service books. There were bonfires of books all over England, the bishops being forced to supervise these burnings. The Greyfriars chronicler, sympathetic to Bonner, relates the hard time the former bishop had in prison – how, on 8 January 1550, Bonner had his bed removed by the keeper of the prison and for eight days had only straw and a coverlet to lie on, for refusing to pay his jailer the sum of £10. He appealed against his sentence, and on 6 February he was taken from the Marshalsea to appear before the Privy Council sitting in Star Chamber at Westminster. Here he was informed that his appeal had been considered, and dismissed, by eight privy councillors (among them Lord Rich). It was Rich, as Lord Chancellor, who concluded the proceedings by commanding that Bonner (with whom in the previous reign he had worked closely in the pursuit of heretics) ‘be had from thence to the place he came from, from there to remain in perpetual prison at the King’s pleasure, and to lose all his spiritual promotions and dignities for ever’.
More about Bishop Edmund Bonner and his role in the persecution of heretics under Henry VIII and Mary Tudor, as well as his own disgrace under both Edward VI and Elizabeth I, can be found in my book The Burning Time.
February 5, 2019
5 February 1847: Funeral of Marie Duplessis
[image error]On this day in 1847 the funeral of the Parisian courtesan Marie Duplessis took place at the church of the Madeleine, a few hundred yards from Marie’s apartment. The mourners included Tony, the famous supplier of horses to elegant Paris, as well as several prostitutes who had been helped by Marie in the past. The funeral expenses came to 1,354 francs, and it is possible that some of Marie’s erstwhile lovers clubbed together to cover them. Her obsequies may also have benefited from the flowers and decorations provided for a grander ceremony, the other funerals taking place that day at the Madeleine being for the Countess d’Augier, the Count d’Escherny and an old man called Monsieur Ducamp de Bussy, who lived in the same building as Marie. The coffin was followed from the Madeleine to the cemetery of Montmartre by Edouard de Perrégaux, who appeared overcome with remorse.
Marie, who became the prototype of the virtuous courtesan through her portrayal as Marguerite Gautier in the novel by Alexandre Dumas fils, La Dame aux camélias, was only 23 years old at the time of her death. She had been born Alphonsine Plessis on 15 January 1824 in the village of Saint-Germain-de-Clarfeuille near Nonant in Lower Normandy, the younger daughter of a travelling pedlar called Marin Plessis and his wife Marie. In her early teens, her father placed her as an apprentice to a blanchisseuse, which can be loosely translated as ‘laundress’. Such an apprenticeship involved long hours of hard and repetitive physical labour. Emile Zola gave a detailed description of a laundress’s establishment in his novel L’Assommoir, from which it is possible to reconstruct an idea of Alphonsine’s working life at this time. First, piles of dirty linen would be sorted and washed, the actual washing sometimes being done at a communal washroom by a washerwoman, a lower level of worker than the blanchisseuse. Much of the work of a blanchisseuse consisted of ironing, which would be done at a large table covered with a heavy blanket, itself covered with calico. Several irons were heated on the large cast-iron stove, and it would be the job of the apprentice to keep this stove filled – always being careful not to overfill it – with coke. The room where the blanchisseuses worked would also be full of clothes hung up on wires to dry. On the floor there would be an earthenware pan, containing starch into which the linen would be dipped before being ironed. The blanchisseuse herself and her older employees would be busy ironing intricate objects such as caps, shirt-front, petticoats and embroidered drawers, while the apprentice could be put to work on the plain items, the stockings and handkerchiefs. The ironing would be done standing up around the table, a flat brick alongside each worker on which to place the hot iron. Work could go on until late at night, particularly on Saturdays, so that the customers would have their clean clothes to wear on Sunday.
Such was Alphonsine’s life when she was aged about thirteen to fourteen. Then one Sunday, her father, who had remained in touch with her, took her to visit an elderly acquaintance of his, a bachelor in his sixties or seventies by the name of Plantier. But more than taking her to visit, Marin Plessis left Alphonsine with Plantier; possibly he even sold her to him …
The story of how the young apprentice Alphonsine Plessis became the famous courtesan Marie Duplessis, including how she came to marry Count Edouard de Perrégaux, who followed her coffin to the grave, can be found in my book Grandes Horizontales.
October 9, 2018
Why Party politics is best kept out of the City of London Corporation
The vast majority of the 100 Common Councilmen and 25 Aldermen who make up the City’s Court of Common Council declare themselves as ‘independent’, even if quite a few of them are signed-up members of political parties. And for the purposes of their role in the City Corporation, they are indeed independent – often fiercely so. The advantage of this is that each issue which arises is discussed on its merits; alliances among members are of course formed, but these will change depending on the issue at hand. In my previous stint as a Common Councilman, there were many members with whom I would not agree politically, with a capital ‘p’, with whom I do not share a ‘worldview’, but with whom I could work in full accord and effectively in order to address some matter of local concern, from roadworks to almshouse maintenance to oak processionary moth. There was never any question of a ‘party line’, a sense that because A did not agree with B about, say, the benefits of laisser faire capitalism, B could not expect support from A when advocating for traffic lights to be installed at a dangerous junction.
In these days of fragmented Politics, with many people feeling disenfranchised – unable to support the manifesto of any political Party in its entirety – should not more local councils go the way of the City Corporation and embrace independence for its elected members? Rather than the City Corporation going the way of a tired old system in the way the City Labour Party seems to want it to?
Independence has its costs – particularly at election time, when you don’t have an army of Party volunteers to help stuff your envelopes and accompany you in your canvassing. But it’s still worth fighting for.
September 28, 2018
Road safety in the City – some thoughts of a sight-impaired pedestrian
Road safety is an issue of particular concern to me as a person with a ‘hidden disability’. You wouldn’t know to look at me that I have a sight problem – and, in this, I’m one of many, judging from my fellow outpatients in the Eye Hospital’s waiting areas. But my long-term condition of glaucoma and a recent sudden – and, I hope, temporary – deterioration of vision in my right eye means I have lost some peripheral vision and in consequence don’t always see cyclists fast approaching on my right side. So I get very nervous at those ‘shared space’ crossings, or when negotiating a two-way cycle lane – while to the approaching cyclist I look like any other pedestrian, able to react quickly and get out of the way if necessary.
My point here is not to invoke special pleading for myself, but to try to increase awareness that we all need to take greater care – both of ourselves and of other people – when negotiating our crowded and fast-moving City streets and walkways.
We shouldn’t take risks with our own or others’ safety – by crossing when the lights are on red, whether pedestrian or cyclist, or by ignoring cycle lanes or cyclists’ priority areas if we’re driving a motorised vehicle. But, equally, in order to lessen risk-taking behaviour, traffic planners need to implement systems that cater to users’ actual needs and behaviour, rather than basing layouts and traffic-light phasing on unrealistic expectations. It is maddening to stand waiting for the pedestrian lights to change to green when you can’t see the reason for them being on red. There’s been a recent trend to remove the kind of traffic lights that enable the pedestrian to see what the drivers and cyclists can see, and this seems to me to be a mistake. It may make a junction look less cluttered, and planners may want pedestrians to stand waiting obediently for no apparent reason, but in real life we like to make our own minds up, using all the available evidence. And people take risks when they’re impatient, when the indications are unclear, or when they don’t believe the ‘stop’ message being given to them.
So traffic planners need to take more account of pedestrian behaviour and cater to it, rather than always trying to dictate it. They need to take account of desire lines; they need to make it possible for pedestrians to get across a whole intersection without having to run; and they need not to tell us we can’t go when we manifestly can.
And all those of us who use the roads and pavements need to look out for one another a bit more, and remember that a minute lost in waiting or in slowing down is better than a life lost through an avoidable accident.
September 21, 2018
Why vote for me in the Castle Baynard by-election?
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I have a track record of achievement from my earlier period as a Councillor in the City (for the Ward of Farringdon Within from 2011 to 2017). Those achievements include:
¨ Working with fellow Common Councilman Henrika Priest (a current member for Castle Baynard) to make life better for residents in Carter Lane and its environs by getting licensed premises to respect the terms of their late-night licences, agreeing MoUs between licensees and residents, and facilitating effective two-way communication.
¨ For several years I chaired and helped organise a Community Police Forum, involving representatives from the Ward policing team and residents and workers from the three adjacent Wards of Castle Baynard, Farringdon Within and Farringdon Without. Although the shape of Ward policing has changed since then, I will, if elected, seek to reinstate regular meetings of this Forum, in order to ensure effective face-to-face communication between the City of London Police and the communities they serve.
¨ As Chairman of the Hampstead Heath Management Committee, getting the City Corporation to listen to local feeling and to reverse its policy on new café leases – see https://www.theguardian.com/uk-news/2016/apr/10/cafe-serves-another-day-protest-hampstead-heath-benugo – and working with officers to develop a better system of genuine and effective consultation.
¨ Working with residents and business owners to prepare objections, based on solid planning grounds, to mitigate the negative aspects of major developments in the City and improve overall schemes wherever possible.
¨ Being Chair of Governors of the City Academy Hackney, a school which is achieving some of the best results in Hackney and which is justly proud of the safe and stimulating environment it provides for its students.
¨ Overseeing the successful resettlement of residents at a sheltered housing scheme (Mais House), prior to its redevelopment to provide more units of affordable, general needs, housing.
Having been a Common Councilman, including being a Committee Chairman, means that I can start acting effectively on constituents’ behalf as soon as I am elected. I know who to go to within the City of London Corporation to get residents’ and workers’ voices heard and I don’t have to negotiate a steep learning curve; but neither will I make unrealistic promises.
I work as Clerk to a Livery Company, the Worshipful Company of Builders’ Merchants, based at College Hill near Cannon Street Station – so I understand what it’s like to work and move around in the City, and am close at hand.
I know the Ward of Castle Baynard well from having represented its neighbouring Ward of Farringdon Within for 6 years, and from having worked closely with several existing Castle Baynard Councillors.
I’m also a writer and historian (specialising in both Russian and London history) which has given me plenty of experience in public speaking and in presenting an argument succinctly and persuasively. (You may have heard me recently on BBC Radio 4’s Great Lives, for instance, talking with Matthew Parris and Barbara Stocking about the life of Catherine the Great.)
I’m also a good listener. I believe the best results are achieved through mutual respect and a willingness to understand other points of view, while not being afraid to express, and stand by, one’s own.
The by-election to elect one Common Councilman for the Ward of Castle Baynard will take place on Tuesday 9th October at the Shoe Lane Library, Little Hill House, Little New Street, London EC4A 3JR, from 8am to 8pm.
On the day before the election, Monday 8th October, at 6pm, a Ward Mote will be held, also at the Shoe Lane Library, when electors will be able to ask questions of the candidates.
[Promoted by Virginia Rounding of 4 College Hill, London EC4R 2RB]
September 17, 2018
Postal voting for Castle Baynard Election on Tuesday 9th October
If you need to register to vote by post, here’s the link to apply to do so:
https://www.cityoflondon.gov.uk/about-the-city/voting-elections/Pages/postal-votes.aspx
May 1, 2018
St Bartholomew’s birds
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A congregation of cacophonous starlings
chatters vivaciously in the tops
of two trees only
and because of the birds’ blackness
against an indigo sky
and because they have chosen
for conversation a graveyard
by an ancient priory church
alongside its sister hospital
their chattering seems ominous,
filled with dark knowledge.
Birds whose ancestors witnessed the writhings
of martyrs burning in Smithfield,
now your excitable chorusing
arouses patients in the neighbouring wards
who stare into the night
from deep illuminated sockets:
are you celebrating the survival
of your kind and of your city,
recounting stories of the blitz?
or is your raucous cackle
of untold tribulation still to come?
©Virginia Rounding, 1991
[First published in Agenda, March 1992]
