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# Catholic Encyclopedia (1913)/Daniel Rock

From volume 13 of the work.
Antiquarian and ecclesiologist, b. at Liverpool, 31 August, 1799; d. at Kensington, London, 28 November, 1871. He was educated at St. Edmund's College, Old Hall, where he studied from April, 1813, to Dec., 1818. There he came under the influence of the Rev. Louis Havard from whom he acquired his first interest in liturgy, and was the intimate companion of the future historian, Mark A. Tierney. He was then chosen as one of the first students sent to reopen the English College at Rome, where he remained till he took the degree of D.D. in 1825. He had been ordained priest, 13 March, 1824. On his return to London he becomes assistant priest at St. Mary's, Moorfields, till 1827, when he was appointed domestic chaplain to John, Earl of Shrewsbury, with whom he had contracted a friendship based on similarity of tastes while at Rome. He accordingly resided at Alton Towers, Staffordshire, till 1840, with the exception of two years during which Lord Shrewsbury's generosity enabled him to stay at Rome collecting materials for his great work, "Hierurgia or the Holy Sacrifice of the Mass", which was published in 1833. He had previously published two short works: "Transubstantiation vindicated from the strictures of the Rev. Maurice Jones" (1830), and "The Liturgy of the Mass and Common Vespers for Sundays" (1832).
In 1840 he became chaplain to Sir Robert Throckmorton of Buckland in Berkshire, and while there wrote his greatest book, "The Church of Our Fathers", in which he studies the Sarum Rite and other medieval liturgical observances. This work, which has profoundly influenced liturgical study in England and which caused his recognition as the leading authority on the subject, was published in 1849 (vols. I and II) and 1853-4 (vol. III). After 1840 Dr. Rock was a prominent member of the "Adelphi", an association of London priests who were working together for the restoration of the hierarchy. When this object was achieved, he was elected one of the first canons of Southwark (1852). Shortly after, he ceased parochial work, and having resided successfully at Newick, Surrey (1854-64), he went to live near the South Kensington Museum in which he took the keenest interest and to which he proved of much service. His "Introduction to the Catalogue of Textile Fabrics" in that Museum has been separately reprinted (1876) and is of great authority. He also contributed frequent articles to the Archæ Journal, the Dublin Review, and other periodicals. For many years before his death he held the honourable position of President of the Old Brotherhood of the English Secular Clergy. There is an oil painting of him at St. Edmund's College, Old Hall.
GILLOW, Bibl. Dict. Eng. Cath., s. v.; SUTTON in Dict. Nat. Biog., s. v. incorrectly dating his departure for Rome 1813 instead of 1818; KELLY, Life of Daniel Rock, D.D., prefixed to the modern Anglican ed. The Church of Our Fathers, ed. HART AND FRERE (London, 1903), with portrait. The Edmundian, II (1895), no. 8.
EDWIN BURTON
# Catholic Encyclopedia (1913)/Daniel William Cahill

From volume 3 of the work.
Lecturer and controversialist, born at Ashfield, Queens County, Ireland 28 November, 1796; died at Boston, Massachusetts, U.S.A., 28 October, 1864. The third son of Daniel Cahill, a civil engineer, he was sent to Carlow College, and in 1816 entered Maynooth, where he became proficient in natural philosophy and languages. He was ordained a priest after he had passed through the Dunboyne establishment, and in 1825 was appointed professor of natural philosophy at Carlow College where he taught for some years. He then opened a school at Seapoint, Williamstown, which he conducted from 1835 to 1841. Meanwhile he wrote largely for the press, and for a time edited the Dublin "Telegraph". He became a distinguished preacher and lecturer, and his vigorous attacks on the government and the Established Church of Ireland extended his reputation in all directions. In December, 1859, he visited the United States and lectured on Astronomy and other scientific subjects, and preached in many American and Canadian cities. As he generally gave his services for religious and charitable purposes, large sums of money were raised by him for Catholic objects. He was of commanding presence, being six feet five inches in height, and extremely handsome. He was buried in Boston, but his body was exumed in 1885 and taken to Ireland, where it was buried in Glasnevin Cemetary, Dublin. His writings consist chiefly of lectures and addresses, with some letters to prominent Protestants. The most important of them were collected and published in Dublin in 1886 under the title "Life, Letters, and Lectures of Rev. Dr. Cahill".
The Lamp (London, 7 June, 1851); COMERFORD, Collections (1883), 198-200; BOASE, Modern English Biography, I; ALLIBONE, Dictionary (Supp. vol. I).
D.J. O'DONOGHUE
# Catholic Encyclopedia (1913)/Daniel of Winchester

From volume 4 of the work.
(Danihel), Bishop of the West Saxons, and ruler of the See of Winchester from 705 to 744; died in 745. The prominent position which he held among the English clergy of his time can best be appreciated from the fact that he was the intimate friend of St. Aldhelm at Sherborne, of the Venerable Bede at Jarrow and of St. Boniface in Germany. Daniel was consecrated to succeed Bishop Hedda of Wessex whose vast diocese was then broken up;. Dorsetshire, Wiltshire, Somerset, and Berkshire became the see of Sherborne under St. Aldhelm, while Daniel retained only Hampshire, Surrey, and Sussex, and of these Sussex soon after was constituted a separate diocese. Daniel like Aldhelm (q.v.) had been educated under the Irish scholar Maildubh at Malmesbury and it was to Malmesbury that he retired in his old age when loss of sight compelled him to resign the bishopric. There, no doubt, he had also learnt the scholarship for which he was famous among his contemporaries and which made Bede turn to him as the man best able to supply information regarding the church history of the south and west of Britain. Daniel, however, is best remembered for his intimate connection with St. Boniface. It was from Daniel that the latter received commendatory letters when he started for Rome, and to Daniel he continually turned for counsel during his missionary labours in Germany. Two letters of the Bishop of Winchester to Boniface are preserved (see Haddan and Stubbs, "Councils", III, 304 and 343) and give an admirable impression of his piety and good sense. In the second of these epistles, which was written after his loss of sight, Daniel takes a touching farewell of his correspondent: "Farewell, farewell, thou hundredfold dearest one." Daniel had made a pilgrimage to Rome in 721 and in 731 assisted at the consecration of Archbishop Tatwine. He seems never to have been honoured as a saint. A vision recorded in "Monumenta Moguntina", No. 112, perhaps implies that he was considered to be lacking in energy; none the less it would follow from William of Malmesbury's reference (Gest. Pont., I, 357) to a certain stream in which Daniel used to stand the whole night long to cool his passions, that he was a man of remarkable austerity.
HERBERT THURSTON
# Catholic Encyclopedia (1913)/Daniele da Volterra

From volume 15 of the work.
(RICCIARELLI).
Italian painter, b. at Volterra, 1509; d. in Rome, 1566. Ricciarelli was called Volterra from the place of his birth. As a boy, he entered the studios of Bazzi (Il Sodoma) and of Baldassare Peruzzi at Siena, but he was not well received and left for Rome, where he found his earliest employment. He formed a friendship with Michelangelo, who assisted whim with commissions, and with ideas and suggestions, especially for his series of paintings in one of the chapels of the Trinita dei Monti. By an excess of praise, his greatest picture, the "Descent from the Cross", was at one time grouped with the "Transfiguration" of Raphael and the "Last Communion" of Domenichino, as the most famous pictures in Rome. His principal work was the "Murder of the Innocents", which he painted for the Church of St. Peter at Volterra now in the Uffizi Gallery, Florence. Volterra was commissioned by Paul III to complete the decoration of the Sala Regia. On the death of the pope (1549) he lost his position as superintendent of the works of the Vatican and the pension to which it entitled him. He then devoted himself chiefly to sculpture. Commissioned by Paul IV to supply draperies to some of the nude figures in the magnificent "Last Judgment" by Michelangelo, he thus obtained the opprobrious nickname "Breeches Maker" or "Il Bragghetone". His "Victory of David over Goliath" now in the Louvre, is so good that for years it was attributed to Michelangelo. His work is distinguished by beauty of colouring, clearness, excellent composition, vigorous truth, and curiously strange oppositions of light and shade. Where he approaches closely to Michelangelo, he is an artist of great importance; where he partakes of the sweetness of Sodoma, he becomes full of mannerisms, and possesses a certain exaggerated prettiness. A recent author has wisely said: "He exaggerates Michelangelo's peculiarities, treads on the dangerous heights of sublimity, and, not possessing his master's calm manner, is apt to slip down." His position in present-day criticism is very different to what was given to him a generation ago, and more nearly approaches to a truthful view of his art.
VASARI, Vite dei pittori; BRYAN, Dict. of Painters and Engravers (London, 1904), s.v. Ricciarelli.
GEORGE CHARLES WILLIAMSON
# Castes and Tribes of Southern India/Kolālo

​Kolālo (arrack-seller).— A name of Sōndis.
# Castes and Tribes of Southern India/Kombara

​Kombara.— The name, meaning a cap made of the spathe of the areca palm (Areca Catechu) of an exogamous sept of Kelasi. Such caps are worn by various classes in South Canara, e.g., the Holeyas and Koragas.
# Castes and Tribes of Southern India/Kombu

​Kombu (stick). — An exogamous sept of Kuruba.
# Castes and Tribes of Southern India/Kommi

​Kommi.——A gōtra of Gollas, the members of which may not use kommi fuel.
# Castes and Tribes of Southern India/Kompala

​Kompala (houses). — An exogamous sept of Dēvānga.
# Castes and Tribes of Southern India/Kolli

​Kolli (fire-brand). — A sub-division of Kādu Kurumba.
# Castes and Tribes of Southern India/Kolli (a hill-range, the Kollimalais)

​Kolli (a hill-range, the Kollimalais). — A sub-division of Malayālis.
# Castes and Tribes of Southern India/Kollan

​Kollan.— The blacksmiths are iron-workers among the Malayālam Kammālans. "These Malabar Kollans," Mr. H. A. Stuart writes,* "are said to practice fraternal polyandry to a greater extent even than the rest of the Malabar artizan castes. Kollans are divided into (1) Tī (fire) Kollan, (2) Perum (big) Kollan, (3) Tīperum Kollan, (4) Irumbu (iron) Kollan. There are also Kadacchil Kollan (knife-grinders) and Tōl Kollan (leather- workers). These are of inferior status, on account of the nature of their professions."
# Castes and Tribes of Southern India/Kollar

​Kollar.— A section of Tottiyan, the full name of which is Yerrakollavāru or Yerrakolla Tottiyar. Kollar ​is a corrupt Tamil form of Golla, to which caste the Tottiyans trace their descent.
# Castes and Tribes of Southern India/Komma

​Komma.— Komma (a musical horn) or Kommula has been recorded as an exogamous sept of Kamma and Māla. Kommula is further a professional title for horn-blowers, mainly Māla, Mādiga, and Panisavan, who perform at festivals and funerals.
# Catholic Encyclopedia (1913)/Abbey of Cornillon

From volume 4 of the work.
Founded by Albero, Bishop of Liége, in 1124, three years after St. Norbert had formed the Premonstratensian Order. The abbey was intended for Canons Regular of Prémontré who had been sent from the Abbey of Floreffe near Namur; it stood on the right bank of the Meuse on an elevation called Mont Cornillon which overlooked the city of Liége. In the early years of the order all Norbertine abbeys were double abbeys, that is to say, the canons lived on one side of the church and the Norbertine nuns, who had charge of the hospital for women, dwelt on the other side. Where an abbey stood on an elevation, as was the case at Cornillon, both the nunnery and the hospital were erected at the foot of the hill. St. Juliana of Cornillon (born 1193; died 1258), whose name is connected with the institution of the feast of Corpus Christi was a nun of this convent. The first abbot of Cornillon was Blessed Lucas, one of St. Norbert's disciples, a learned and holy religious, some of whose writings have been published in the "Bibliotheca Magna Patrum", and also by Migne. The Bishop of Liége, wishing to build a fortress on the heights of Cornillon, gave in 1288, in exchange to the Norbertine canons, another Place in his episcopal city where the abbey, now called Beaurepart (Bellus Reditus), stood until it was suppressed by the French Republic in 1796. All the religious refused to take the oath of allegiance to the Republic; some were exiled and one was put to death. The abbey was declared to be of public utility, consequently it was not sold; for a time it served as an arsenal and for other government purposes, but by decree of 11 June, 1809, Napoleon gave the abbey to the Bishop of Liége, as the bishop's residence and diocesan seminary. Where the Abbey of Mont Cornillon originally stood the Little Sisters of the Poor have erected a home for old people, and close to the home, but below, at the foot of the hill, the former convent is now inhabited by Carmelite nuns. Part of the church of the nuns has remained as it was when St. Juliana of Cornillon prayed in it and was favoured with visions which led to the institution of the feast of Corpus Christi.
HUGO, Annal. Prœm. (Nantes, 1734-36); DARIS, Histoire de Liège (Liege, 1868-85).
F. M. Geudens.
# Catholic Encyclopedia (1913)/Abbey of Corvey

From volume 4 of the work.
(Also called New Corbie)
A Benedictine monastery in the Diocese of Paderborn, in Westphalia, founded c. 820 from Corbie in Picardy, by the Emperor Louis the Pious and St. Adelhard, Abbot of the older Corbie, from which the new foundation derived its name. Corvey soon became famous, and its abbots ranked as princes of the empire. In its school were cultivated all the arts and sciences, and it produced many celebrated scholars. To it the world is indebted for the preservation of the first five books of the "Annals" of Tacitus. From its cloisters went forth a stream of missionaries who evangelised Northern Europe, chief amongst them being St. Ansgar, the Apostle of Scandinavia. Here, too, Widukind is believed to have written his history of the Saxons (see SAXONS), and the "Annales Corbenjenses", which issued from the same scriptorium, figure largely in the "Monumenta Germaniæ" collected by Pertz. (These "Annales" must not be confounded with the forged "Chronicon Corbejense" which appeared in the nineteenth century.) The school of Corvey declined after the fifteenth century, but the abbey itself continued until 1803, when it was secularized and given to the family of Oranje-Nassau. The famous abbey library has long since been dispersed.
WIGAND, Die corvey'schen Geschichtsquellen (Leipzig, 1841); ZIEGELBAUER, Hist. Lit. O.S.B. (Augsburg, 1754); PERTZ, Mon. Germ. Hist.: Scriptores (Hanover, 1839)III; MIGNE,Dict. des Abbayes (Paris, 1856); ENCK, Kirchenlex., III, 1143-51; CHEVALIER, Topo-bibl. (Paris, 1894-99); JANSEN, Wibald von Stablo und Corvey (Berlin, 1854).
G. CYPRIAN ALSTON
# Catholic Encyclopedia (1913)/Abbey of Croyland

From volume 4 of the work.
(Or Crowland.)
A monastery of the Benedictine Order in Lincolnshire, sixteen miles from Stamford and thirteen from Peterborough. It was founded in memory of St. Guthlac, early in the eighth century, by Ethelbald, King of Mercia, but was entirely destroyed and the community slaughtered by the Danes in 866. Refounded in the reign of King Edred, it was again destroyed by fire in 1091, but rebuilt about twenty years later by Abbot Joffrid. In 1170 the greater part of the abbey and church was once more burnt down and once more rebuilt, under Abbot Edward. From this time the history of Croyland was one of growing and almost unbroken prosperity down to the time of the Dissolution. Richly endowed by royal and noble visitors to the shrine of St. Guthlac, it became one of the most opulent of East Anglian abbeys; and owning to its isolated position in the heart of the fen country, its security and peace were comparatively undisturbed during the great civil wars and other national troubles. The first abbot (in Ethelbald's reign) is said to have been Kenulph, a monk of Evesham; and one of the most notable was Ingulphus, who ruled from 1075 to 1109, and whose pseudo-chronicle was long considered the chief authority for the history of the abbey, though it is now acknowledged to be a compilation of the fifteenth century. At the time of the Dissolution the abbot was John Welles, or Bridges, who with his twenty-seven monks subscribed to the Royal Supremacy in 1534, and five years later surrendered his house to the king. The revenue of the abbey at this time has been variously estimated at 1083 and 1217 pounds. The site and buildings were granted in Edward VI s reign to Edward Lord Clinton, and afterwards came into the possession of the Hunter family. The remains of the abbey were fortified by the Royalists in 1643, and besieged and taken by Cromwell in May of that year. The abbey church comprised a nave of nine bays with aisles, 183 feet long by 87 wide, an apsidal choir of five bays 90 feet long, a central tower and detached bell-tower at the east end. The existing remains consist of the north aisle, still used (as it was from the earliest times) as the parish church; the splendid west front, the lower (twelfth century) and the upper part (fourteenth century) elaborately decorated with arcading and statues, it is thought in imitation of Wells cathedral; and a few piers and arches of the nave. Much careful restoration and repair has been carried out since 1860, under Sir Gilbert Scott, Mr. J.L. Pearson, and other eminent architects.
D.O. HUNTER-BLAIR
# Catholic Encyclopedia (1913)/Abbey of Bonne-Espérance

From volume 2 of the work.
Situated near Binche, province of Hainault, Diocese of Tournai, Belgium. It owes its foundation to the conversion of William, the only son and heir of Rainard, the Knight of Croix. William had been seduced by the heresies of Tanchelm, but through the persuasive exhortations of St. Norbert he had been brought back to the true Church, and his grateful parents, Rainard and Beatrix, had given land to St. Norbert for the foundation of an abbey at Ramignies, while William followed St. Norbert to Prémontré. Ramignies having been found unsuitable, Odo, the first abbot, led his young colony to another locality in the neighbourhood. The legend says that when Odo saw the spot he exclaimed: "Bonæ spei fecisti filios tuos" (Wis., xii, 19 - O God, Thou hast made Thy children to be of good hope). Others say that the statue of Our Lady of Good Hope was venerated there. Whatever may have been the cause, Blessed Odo's confidence was not misplaced. The abbey grew and prospered and has ever sent forth numbers of holy and learned priests. Blessed Odo was succeeded by Blessed Philip, surnamed the Almoner. Abbot Philip is the author of several books which have been published in Migne, P.L., CCIII. Blessed Oda, whose heroic act in defence of her virginity has been described by Abbot Philip, was a Norbertine nun in the convent of Rivreulle under the direction of the Abbot of Bonne-Espérance. The forty-sixth and last Abbot of Bonne-Espérance, Bonaventure Daublain, saw in 1792 and again in 1794 the abbey taken and pillaged and his religious dispersed by the French Republican army. At the time of its suppression the abbey counted sixty-seven inmates. Greatly though they wished to live in community, they were not allowed to do so during the French Republic nor after 1815 under William I, King of the Netherlands. The last surviving religious gave the abbey to the Bishop of Tournai for a diocesan seminary. The church is still Norbertine in its appearance, possessing as it does the body of St. Frédéric, which had been saved from the Protestants and brought from the Norbertine Abbey in Holland to the Abbey of Bonne-Espérance in Belgium. The church is still adorned with the statues of St. Norbert, of St. Frédéric, and of two Norbertine bishops, St. Evremonde and St. Isfrid. At the time of the suppression the miraculous statue of Our Lady of Good Hope was hidden; and when peace was restored, it was brought to the church of Vellereille of which one of the canons of Bonne-Espérance was the parish priest. In 1833 it was solemnly brought back to the abbey church, or, as it is now, the seminary church.
Annales premonst., The Life of St. Federic; DECLEVES, Notre Dame de Bonne-Espérance.
Martin Geudens.
# Catholic Encyclopedia (1913)/Abbey of Bury St. Edmund's

From volume 3 of the work.
The first religious foundation there was established by Sigebert, King of the East Angles, who resigned his crown to found a monastery about 537. It became celebrated when the relics of the martyred King Edmund were brought there in 903, after which time the town, till then called Boedericsworth, became known as St. Edmund's Town or St. Edmund's Bury. During the reign of Canute (1016-35) the secular canons were replaced by Benedictines. In 1095 there was a solemn translation of the saint's relics to the new church built by Abbot Baldwin. The shrine grew in fame, wealth, and magnificence till the monastery was considered second only to Glastonbury, but in 1465 a terrible fire caused irreparable loss to the church, from which it never recovered. The abbot had a seat in Parliament and possessed full jurisdiction over the town and neighbourhood. There was accomodation for eighty monks, but more than two hundred persons resided in the Abbey. At the dissolution, the revenues were valued at £2,366, equivalent to more than £20,000 in present money. It was in the abbey church that the memorable meeting of barons took place in the year 1214, when Cardinal Langton, Archbishop of Canterbury, standing at the high altar, read out the proposed Charter of Liberties, which in the form of Magna Charta was signed by King John in 1215. The abbey was finally dissolved by Henry VIII in 1539, when the abbey church and the monastic buildings were in large measure destroyed, the gateway, an ancient bridge, and other scattered ruins alone now remaining. The fate of the saint's relics has never been decided. According to one tradition, they were abstracted by Prince Louis of France in 1217. Relics purporting to be those of the saint were long preserved at Toulouse, until in 1901, Cardinal Vaughan, Archbishop of Westminster, obtained leave to translate them to England. Doubts having been thrown on the authenticity of the relics, a commission of investigation was appointed by the Holy See, but no report has been published. Among the famous monks of the Abbey were Abbot Sampson and his chronicler Jocelin of Brakelond (d. 1211); John Boston de Bury, author and bibliographer (d. 1430); John Lydgate, poet (d. 1446), and Byfield who was burnt for heresy in 1530.
THOMPSON, Records of St. Edmund's; DUGDALE, Monasticism (London, 1821), III, 98-176; JOCELINI DE BRAKELONDA, De rebus gestis Samsonis Abbatis (Camden Society, 1840); TYMMS, Handbook of Bury St. Edmunds (8th ed., 1905). See also CARLYLE, Past and Present (1843).
EDWIN BURTON