Monday, August 13, 2012

St. Holger's Cigar Club

You will notice that the blog has a new name, and this new name has a history.  Originally, this cigar club was  started by Fr. James, priest at the parish at St. Helena of the True Cross.  Later, Fr. James was transferred to Our Lady of Guadalupe (OLG) parish, so we called the club St. HOLG as a sort of blended acronym.  We have decided to "neutralize" the name of the club so that it is not attached to any particular parish.  At first, our idea was to create a fictitious saint, a cigar-smoking, tobacco-carrying, wine-toting saint: imagine something sort of like a Chesterton or Belloc.  But then we thought it might be wiser to use a real saint's name, so the name St. Holger was chosen.  St. Holger (also known as Ogier, Oger, Otger, Autchar, Autgarius, Auctarius, Otgarius, Oggerius, Othergus).  There are actually at least two "saints" by that name, though one is apparently more legendary than historical, and the other more historical than legendary.

St. Holger the Dane (Holger Danske or Ogier de Danemarche), Bullfinch's Mythology tell us, was son of Geoffroy, and it was he (Geoffroy) who wrested Denmark from the Pagans and became the first Christian king of the Danes.  Holger the Dane became one of Charlemagne's palladins, and is mentioned in that famous chansons de geste known about the Battle of Roncevaux known as the Song of Roland.  There may be some truth, however, to his existence, inasmuch as there is a chronicle from St. Martin's monastery in Cologne, that asserts that the monastery was rebuilt after being pillaged by the Saxons in 778 by a certain "Ogerus, dux Daniae," Holger the duke of the Danes, with the help of Charlemagne.  St. Holger the Dane's sword was called Curtana, which, one would think, would make a good name for a cigar.   Some legends developed where St. Holger was adverse to Charlemagne and his Germanic/Frankish influences, for example placing him with the Lombards and against Charlemagne.  This narrative has it that he eventually submitted to Charlemagne and joined a Benedictine monastery, St. Faro at Meaux.  Eventually, our St. Holger became the "El Cid" of Denmark, and became the national symbol of Denmark's resistance to Nazi Germany.  There is a marvelous statute of St. Holger the Dane by H. P. Pedersen-Dan at the Kronborg   Castle in Denmark.


The other less-legendary, more historical figure is known as St. Holger or St. Otger.  This St. Holger was from Utrecht.  He was a deacon and was the companion of St. Wiro, a Catholic bishop, and St. Plechelmus.  He was a consummate evangelizer, is considered essential in spreading the Gospel to the Dutch people, and died around 739 A.D.

St. Holger (Otger) of Utrecht

St. Odgerus (St. Holger) with his companion saints, St. Wiro, and St. Plechelmus.



Monday, August 6, 2012

Fifty Shades of Grey Cigar Smoke

Note very carefully  the fifty shades of grey coming from G. K. Chesterton's lit cigar on the ashtray.

Monday, July 23, 2012

Smoking Priests

It is, of course, enjoyable on occasion to be confirmed by the men in cloth that cigar smoking is--in moderation--not only not a vice, but perhaps even conducive to virtue.  This was not always the case.

Here are some modern Catholic clerics who engage in the fine art of cigar smoking.


Fr. H Setter, St. Mary's Church, Derby, Kansas
"I don't know about you, but I think it's time to light one up!"
"Remember . . . keep your smoking holy!"


Fr. Josef Farrugia, Vienna.
"Sometimes a cigar is better than incense"
"Manchmal sind Zigarren besser als Weihrauch"


Augustinian Canon Manfred Hofians of the Klosterneuburg Monastery.
"A cigar is like a conversation with a woman.  Cigars help me to bear the privations of celibacy."


Fr. Philip Cascia (deceased), St. Anthony's Parish, Connecticut.


Prelate Professor Dr. Alfred Sammer
His motto: "ora et fuma," pray and smoke.

There are others for whom I have not found pictures, including Maximilian Timothy Heffron, who is the "Fumarius" of his monastery.  Additionally the German Dominican Wolfgan Ockenfels (Trier) smokes six half-Toscanos per day and he uses his ethical whiles (he is an ethicist) to persuade other that there is a vice in not smoking cigars.  For Ockenfels, smoking has a "symbolic religious meaning," and he believes that they may have a role in Heaven (and their absence a role in Purgatory). Archbishop Reinhard Marx from Munich is supposed to be enjoy a nice cigar and red wine.

Of course, those at St.HOLGS are blessed to have their own smoking priest, Fr. James Farfaglia who is both our heart and our brain and our cigar smoking hero:

 Fr. James Farfaglia, Our Lady of Guadalupe Parish, Corpus Christi, Texas
Tu es sacerdos in aeternum secundum ordinem Melchizedek

_______________________________________
This information and the photographs is derived from European Cigar Cult Journal (2009)



Tuesday, July 17, 2012

In Defense of Urinals and Pissing Against the Wall


News just recently hit the internet that the U.S. Navy’s new class of air craft carriers—the Ford Class carriers—are going to be designed without urinals.  Which highly-placed Naval bureaucrat made this decision has not been disclosed—probably for his (her?) own safety’s sake.  It is said that the change is intended to improve the sailors’ quality of life, but it is difficult to see how removing urinals is much of a benefit to men, who, of course, represent the vast majority of persons on carriers.  

This move is—alas, I fear—motivated by latent, or perhaps not so latent, misandry.  It might be motivated by political correctness gone amok.  It could also be motivated by an effort to feminize the Navy, in line with the general tendency toward the feminization of society and anti-Christian animus.  Finally, an particularly ominously, it could be some incipient Islamism—the first sign of dhimittude rearing its ugly head as we accommodate to the urination practices of the Muslims.  In any event, this latest assault on the tradition of urinals is something which, I believe, must be resisted: for the sake of urinals and for the sake of men and the virtues of masculinity.  Conservatism of our mores and our culture demand it.  Indeed, it may be required for the preservation of our Christian manliness.

This move against urinals should be fought on artistic grounds.  We should do everything we can to recruit the aesthete on our side.  Urinals are beautiful.  They are a mainstay of serious art.  For example, Marcel Duchamp’s piece Fountain (1917) was nothing but a sideway-placed urinal signed “R. Mutt 1917.”  Many—including the German literary critic Peter Bürger who wrote Theory of the Avant-Garde (1974), so he must know—consider Duchamp’s piece a vanguard of the avant-garde, which though it sounds like a tautology is not really a tautology.  The value of the urinal has been recognized by the avant-garde, and so it has had to be defended from those who have tried to gain fame by urinating on its or by destroying it.  Additionally, Marcel Duchamp approved the making of a number of replicas in the 1960s, which can now be seen in a number of museums around the world.  Given the fact that the urinal has been used for art, we might suggest that the bureaucrat who made the decision not to put urinals on the Ford class carriers is nothing but a philistine.  



Indeed, we can go further.  Goethe stated that a philistine “not only ignores all manners of life which are not his (her) own, but he (she) also demands that the rest of mankind should fashion its mode of existence after his (her) own way.”  The philistine in Goethe’s day argued that it was foolishness to suggest the need for horse and carriage because he (she) had feet.*  Likewise, the modern philistine argues that it’s foolishness to suggest the need for a urinal because God has given him (her) a . . . . [censored].

The urinal has been embraced by other artists.  Ernest Hemingway—the man who wrote the Old Man and the Sea, for example, converted a urinal from the famous Sloppy Joe’s bar—a bastion for free thinkers and drinkers in the age of Prohibition, and a place he frequented and whose urinals he as frequently used—into a water fountain for his cats, from which even now they drink.  So Hemingway preserves urinals for his cats, but our Navy cannot preserve urinals for its sea dogs?  I think our unimaginative fellow (fella) bureaucrat at the Navy could learn a thing or to from the free-thinking Hemingway.



This latest attack on urinals is nothing other than part of a pattern which—I fear—is accelerating.  As an example of this, one might point to the famous street urinals in Paris—the so-called vespasiennes.  In the 1930s, there were 1200 of these in service, and up until the 1990s these urinals were a sufficiently common site throughout the city.  However, progressively these male-oriented vespasiennes were replaced with unisex Sanisettes--the name sounds hideous, like a receptacle for sanitary napkins.  Today, there is only a lone vespasienne remaining in the entire city of Paris—on boulevard Arago—and it is still used by hearty, biblical men.  



There are some pockets of hope.  I don't want to be a Debbie (Dick, Peter, Jimmy, Johnson) Downer.  The Dutch seem to buck the trend a bit, they have some very attractive pissoirs situated throughout their cities which are self-cleaning and are on hydraulic lifts, so that they can be hid at the touch of a button.  London and Belfast have followed the lead of the Dutch and—in an apparent effort to cater to the manly drinkers at the pubs—have placed these high-tech “Urilift” urinals in strategic areas.  The enlightened mayor of Marikina City in the Philippines Bayani Fernando installed some delightfully pink street urinals in his city,** and, when appointed chairman of the Metropolitan Manila Development Authority, he installed the urinals in the capital.  Now, here’s a real manly Statesman!  A man who relieves himself in a pink urinal is very secure in his masculinity!


The banning of urinals from the U.S. Navy Ford class carriers is also deeply anti-Scriptural.  Moderns have already “cleansed” our Scripture from the references to men as “those who pisseth against the walls.”  The modern translations disguise it.  Compare, e.g.,as I do below for you, the New American Standard Bible with the old Douay Rheims (which in this regard mimics the King James).  This seems part of a demonic plot.  First, sever the Biblical tie between pissing against the wall and manhood.  Second, sever the cultural tie between pissing against the wall and manhood.  

τάδε ποιήσαι ὁ θεὸς τῷ δαυιδ καὶ τάδε προσθείη εἰ ὑπολείψομαι ἐκ πάντων τῶν τοῦ ναβαλ ἕως πρωὶ οὐροῦντα πρὸς τοῖχον

כֹּה־יַעֲשֶׂה אֱלֹהִים לְאֹיְבֵי דָוִד וְכֹה יֹסִיף אִם־אַשְׁאִיר מִכָּל־אֲשֶׁר־לֹו עַד־הַבֹּקֶר מַשְׁתִּין בְּקִיר׃

haec faciat Deus inimicis David et haec addat si reliquero de omnibus quae ad eum pertinent usque mane mingentem ad parietem

May God do so and so, and add more to the foes of David, if I leave of all that belong to him till the morning, any that pisseth against the wall.

1 Samuel 25:22.

Now look at the modern translation (New American Bible):

May God do thus and so to David, if by morning I leave a single male alive among all those who belong to him.

Another example of this vicious trend:

πλὴν ὅτι ζῇ κύριος ὁ θεὸς ισραηλ ὃς ἀπεκώλυσέν με σήμερον τοῦ κακοποιῆσαί σε ὅτι εἰ μὴ ἔσπευσας καὶ παρεγένου εἰς ἀπάντησίν μοι τότε εἶπα εἰ ὑπολειφθήσεται τῷ ναβαλ ἕως φωτὸς τοῦ πρωὶ οὐρῶν πρὸς τοῖχον

וְאוּלָם חַי־יְהוָה אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר מְנָעַנִי מֵהָרַע אֹתָךְ כִּי לוּלֵי מִהַרְתְּ [כ וַתָּבֹאתִי] [ק וַתָּבֹאת] לִקְרָאתִי כִּי אִם־נֹותַר לְנָבָל עַד־אֹור הַבֹּקֶר מַשְׁתִּין בְּקִיר׃

alioquin vivit Dominus Deus Israhel qui prohibuit me malum facere tibi nisi cito venisses in occursum mihi non remansisset Nabal usque ad lucem matutinam mingens ad parietem

Otherwise as the Lord liveth the God of Israel, who hath withholden me from doing thee any evil: if thou hadst not quickly come to meet me, there had not been left to Nabal by the morning light any that pisseth against the wall.

1 Sam. 25:34
Now look at the modern emasculation:

Otherwise, as the LORD, the God of Israel, lives, who has restrained me from harming you, if you had not come so promptly to meet me, by dawn Nabal would not have had a single man or boy left alive.

Without question, the Hebrew, the Greek Septuagint, and the Latin Vulgate are correctly and literally translated by the Douay Rheims.

Other scriptures that identify men as those who "pisseth against the wall" are 1 Kings 14:10, 16:11, 21:21; 2 Kings 9:8.

Finally, we must fight against the demise of urinals because it is incipient Islamism.  Many in the West do not know, but urinals are a Western invention. Except in extreme circumstances (necessity is a defense), Muslims are encouraged to follow the example of their "prophet" who urinated in a manner contrary to the men of the Jewish (and Christian) Scriptures.  One of his wives--his favorite A'isha--relates in a hadith considered authentic (sahih): "Whoever tells you that the Prophet (peace and blessing of Allah upon him) used to urinate standing up, do not believe him.  He only ever used to urinate sitting down."  

Christian men! Western men! Traditional men! Cultured men!  Unite to save the Urinal!

________
*“Der Philister negiert nicht nur andere Zustände, als der seinige ist, er will auch, daß alle übrigen Menschen auf seine Weise existieren sollen. Er geht zu Fuß und ist sein Leben lang zu Fuß gegangen. Nun sieht er jemand in einem Wagen fahren. "Was das für eine Narrheit ist", ruft er aus, "zu fahren, sich dahinschleppen zu lassen von Pferden! Hat der Kerl nicht Beine? Wozu sind den die Beine anders als zum Gehen? Wenn wir fahren sollten, würde uns Gott keine Beine gegeben haben."  Letter to Rimer, Aug. 18, 1807.  
**The pink color is genius.  It helps disguise the pink urinal cakes.

Friday, July 6, 2012

Difference between a bird with a cigar and a cigar with a bird

The pictures below show the difference between a cigar with a bird and a bird with a cigar:

Cigar with a bird

Bird with a cigar

Wednesday, July 4, 2012

A Crack Shot and a Good Smoke

Happy Fourth of July all you Brothers of the Leaf!  Thought you all might enjoy an old postcard of Uncle Sam resting on the Fourth of July with a huge stogie in his mouth and a long-barreled rifle aimed at some threatening enemy.


Tuesday, July 3, 2012

Smokin' an' Writin' fer da Pope


BOTL: I stumbled across this article in the "Culture" section of L'Osservatore Roman.  You can find the original here, but I have cut and pasted it because of its unusual content.  The story is about Antonietta Klitsche de la Grange, the first female writer for the Vatican newspaper L'Osservatore Romano.  (A novelist, she wrote a type of fictional series a la Honore de Balzac.)  She smoked cigars, which is unusual.  It is a shame that this was not given greater emphasis in the piece.
The first woman to write for the Osservatore Romano

Smoked cigars
and wrote for the Pope

Antonietta Klitsche de la GrangeWho knows if Guido Reni will manage to rid himself of the vice of gambling and if Baldo, his youngest and most fragile student, will understand in time the plot of Madam Vittoria and her daughter Alberica, before he is trapped in an unhappy marriage? These are some of the questions that today, 144 years later, make one quickly scroll down the digital pages of the archives, just as they did in January 1867 for readers of L'Osservatore Romano who immediately looked to the bottom of the front page for their favourite Soap Opera (ante litteram), An Episode in the Life of Guido Reni, by Antonietta Klitsche de la Grange.
A reading of our newspaper from a century and a half ago reserves many surprises: ads for balsams, cosmetics and hair dye, Russian stocks, second-hand gigs, steam boat trips on the Nile in Upper Egypt, lotteries to finance the missions and charitable works, besides serial stories which aimed to attract new readers and make them faithful to the paper.
Indeed, the so-called “fogliettone”, or “serial story” (from the French feuilleton), considered a lesser genreand found at the bottom of the page, was introduced by Honoré de Balzac. In 1831 he considered it a good means of creating suspense before a book's publication. Thanks to the custom of serial stories published in newspapers and magazines, works such as Les Misérables by Victor Hugo, Mystères de Parisby Eugène Sue or The Three Musketeers by Alexandre Dumas, were born.
Glancing through the minute and sometimes wobbly print of L'Osservatore of the 1800s, the lively and quick prose of the author brings to life stories about the bad guys mercilessly enact their wicked plans and the good ones confront the troubles of life with courage and a spirit of sacrifice, “sublime in content, firm in pain”; two-dimensional characters, without real artistic value, who, however, manage to capture the attention of the reader through freshness of dialogue and a good plot.
The smug smile of the modern reader in front of the ingenuous 18th century-prose soon gives way to the curiosity to learn simply “how it is going to end”. Will the crafty Alberica, a social climber without scruples, succeed? Or will the young and beautiful Stefania, whose naivety stretches the limits of obtuseness and who was shielded from the dark plots of the Tibaldi da Renzi family, get the upper hand? Stefania is the fiancée of Baldo, the most promising of Guido Reni's students, who from the beginning was in love with her but ready to give her up in order not to betray the friendship of his young colleague, who a few years earlier had introduced him to the Bolognese Master's studio.
Dialogues and action scenes enrich the long descriptions of glimpses into 17th-century Rome and in accordance with Horace's delectando docere. These descriptions do not lack references to paintings and works of art which readers in the mid-18th century could see in the churches of their city, complete with precise foot notes. The dated vocabulary and the archaic style take nothing from her capacity to “hook” readers and hold their attention for long periods of time.
Antonietta Klitsche de la Grange claimed she wrote quickly without re-reading the text (“she dictated her stories to the first literate person she found, or jotted down her thoughts as they came, and considered re-reading and editing a kind of handicap or admission of incapability”, her great-grandson, Rodolfo Palieri, noted with a dose of irony). In fact, the dialogue often retains that sense of just having been spoken.
From her pen, some 40 novels came, published in installments in periodicals such as “The Friend of Families”, and “Arcadia”, (signed with a pseudonym, Asteria Cidonia) and later published in volumes by Vigoni.
An Episode in the Life of Guido Reni marked the beginning of her collaboration with L'Osservatore Romano on 2 January 1867; that the writer was to continue for a long time by sending in stories fromLeone, the Bricklayer to A Fatal Romance. Her biography, too, reads like a novel: granddaughter of Luigi Federico Cristiano di Hohenzollern (known to historians as Luigi Ferdinando) and Maria Adelaide de la Grange, daughter of Teodoro Klitsche de la Grange, who came to Rome to serve under Pius ix after the Battle of Waterloo and subsequently became Brigade Commander of the King’s troops in Naples.
Antonietta (described as “a tall, valkyrie brunette with strong features and dark eyes”) fell in love, reciprocally, with the Papal Zouave, Emanuel de Fournel, a French official who, however, died shortly thereafter, with his brother in the combat in Viterbo. From that moment, Antonietta considered herself, “a widow, abandoning forever any idea of marriage” and Palieri adds, “like George Sand, she began to smoke cigars” spending much of her life, “between the mines and the forests of Tolfa”, in Allumiere, where her brother Adolfo, a geologist and archeologist, lived.
In accordance with her last wishes, the inscription on her tombstone in the cemetery of Verano, Rome, reads: “Lived unmarried, wrote much, suffered greatly and now happily reposes in God”.