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# Catholic Encyclopedia (1913)/Hucbald of St-Amand

From volume 7 of the work.
(HUGBALDUS, UBALDUS, UCHUBALDUS)
A Benedictine monk; born in 840; died in 930 or 932. The place of birth of Hucbald is unknown. From the few data we have concerning his career we learn that he entered the Benedictine Order in the monastery of St-Amand-sur-l'Elmon, near Tournai, and that he added music to the other branches of study. Later he entered the Abbey of St-Germain-d'Auxerre, where he completed his general and artistic education. In 883 we find him teaching in the Abbey of St-Bertin. In conjunction with Rémi d'Auxerre, he re-established, in 892, in the Diocese of Reims, the old church schools for singing. Hucbald made successful efforts to improve and supplement the neumatic notation in use in his time, which indicated the rhythm of the melody, but left the singer dependent on tradition for its intervals. After an attempt to make use once more of the Greek notation, he invented the so-called Dazia signs, which both designate the intervals of the melody and also serve to indicate definitely the character of the various church modes. But these signs, being clumsy and cumbersome, did not attain lasting favour as a system of notation. Hucbald later used lines and the first letters of the Latin alphabet as a means of fixing the intervals of the scale, and in this way became an important forerunner of Guido of Arezzo. Hucbald's principal achievement, however, consists in having given a theoretic basis to the custom of adding another melody to the chant of the Church, which custom he called organum, or diaphonia (see COUNTERPOINT; HARMONY), thereby laying the foundation for polyphony which developed from it. Hucbald's genuine works (Gerbert, "Scriptores", I) are "De harmonicâ institutione", "Musica enchiriadis", "Scholia enchiriadis", and "Commemoratio brevis de tonis et psalmis modulandis". On account of the discrepancy between some of the theories contained in the first-named treatise and those taught in the "Musica enchiriadis" and the "Scholia enchiriadis", which belong to a much later date in the long life of the author, Hucbald's authorship of the last two works has been called in question, without good reason, however, since it has been pointed out that the "Scholia enchiriadis" is written as a sort of commentary or glossary on the author's first treatise and records the points wherein he had modified his theories.
COUSSEMAXER, Mémoire sur Hucbald (Paris, 1841); ROWBOTHAM, History of Music (London, 1885-87); HANS MÜLLER, Hucbalds echte und unechte Schriften über Musik (Munich, 1884); DECHEVRENS, Etudes de science musicale (Paris, 1898); IDEM, Les vraies mélodies grégoriennes (Paris, 1902); RIEMANN, Handbuch der Musikgeschichte, I (Leipzig, 1904), Pt. II
JOSEPH OTTEN.
# Catholic Encyclopedia (1913)/Abbey of Lehnin

From volume 9 of the work.
Lehnin, Abbey of, founded in 1180 by Otto II, Margrave of Brandenburg, for Cistercian monks. Situated about eight miles to the south-east of Brandenburg, its church was a fine example of Romanesque architecture. It is not of great importance in history save for the famous "Vaticinium Lehninense", supposed to have been written in the thirteenth or fourteenth century by a monk named Hermann. Manuscripts of the prophecy, which was first printed in 1722, exist in Berlin, Dresden, Breslau, and Göttingen. It begins by lamenting the end of the Ascanian line of the margraves of Brandenburg, with the death of Henry the Younger in 1319, and gives a faithful portraiture of several of the margraves till it comes to deal with Frederick William I. Here the writer leaves the region of safety and ceases to make any portraiture of the people about whom he is prophesying. Frederick III, who became first King of Prussia in 1701, he makes suffer a terrible loss, and he sends Frederick William II to end his days in a monastery. He makes Frederick the Great die at sea, and ends the House of Hohenzollern with Frederick William III. A Catholic ruler, who re-establishes Lehnin as a monastery (it had been secularized at the Reformation), is also made to restore the union of the Empire. The work is anti-Prussian, but the real author cannot be discovered. The first to unmask the fraud was Pastor Weiss, who proved in his "Vaticinium Germanicum" (Berlin, 1746) that the pseudo-prophecy was really written between 1688 and 1700. Even after the detection of its true character, attempts were made to use it in anti-Prussian polemics. Its last appearance was in 1848.
Zöckler in Realencyk. für prot. Theol., s.v. Lehninsche Weissagung; Kampers, Lehninsche Weissagung über das Haus Hohenzollern (Ratisbon, 1897).
R. Urban Butler.
# Catholic Encyclopedia (1913)/Abbey of Fontfroide

From volume 6 of the work.
Fontfroide, Abbey of (B. MARIA DE FONTE FRIGIDO), a Cistercian monastery in the department of Aude, six miles northwest of Narbonne, formerly in the diocese of Narbonne, now in that of Carcassone. It was founded at Narbonne some time before 1097 by Aimery, Count of Narbonne, and was originally a filiation of the Benedictine abbey of Grandselve. In 1118 the monks settled at Fontfroide, so-called from a spring in the place where the new monastery was built, and in 1146 the Cistercian reform was adopted. The abbey held a position of considerable importance in the Middle Ages and many of its abbots and monks were drawn from the nobility and highest families of France. One, Jacques Fournier, was elevated to the papacy as Benedict XII in 1334; some became cardinals, amongst whom were Arnaud Novelli (1310), Augustin Trivulce (d. 1548), and Hippolyte d'Este (d. 1572); and several others became Bishops of Narbonne or neighboring churches. In the seventeenth century three successive abbots were members of the de La Rochefoucauld family. Fontfroide was the burial place of the Counts of Narbonne, its chief patrons, and it had also many royal benefactors.
In 1401 the use of abbatial pontificalia was granted by Benedict XIII, and other papal privileges were conceded at different times. The abbots also exercised civil jurisdiction over their dependents. The abbey escaped the intrusion of commendatory abbots, so common in the seventeenth and eighteenth centuries, and flourished under the rule of monastic superiors right up to the time of the Revolution, when it was suppressed. The buildings then became private property and, dismantled and untenanted, were gradually falling into decay, when, in 1858, they were purchased for a sum of eighty thousand francs by Pere Marie-Bernard (Louis Barnouin), the founder of the "Cistercians of the Immaculate Conception" and restorer of the abbey of Senanque, which had been incorporated into the Order of Citeaux a year previously. A colony of about a dozen monks, under Pere Marie-Jean, as first abbot of the restored Fontfroide, was sent there from Senanque. In 1905 the "Association Laws" obliged them to leave, and the community is now domiciled at Tarrega, in the province of Lerida, Spain, in the diocese of Solsona. It numbers about thirty-one members, of whom fourteen are priests. They belong to the "Cistercians of the Common Observance", who were separated from the Trappists or "Stricter Observance" in 1834. The monasteries of Fontfroide and Hautcombe (in Savoy) now form the "Congregation of Senanque", formerly that "of the Immaculate Conception", of which the present Abbot of Fontfroide is the vicar-general. Its constitutions were approved in 1892. The buildings at Fontfroide are chiefly of the thirteenth and fourteenth centuries, and include the church, cloisters, chapter-house, etc.. comprising two quadrangles, all practically complete.
G. CYPRIAN ALSTON
# Catholic Encyclopedia (1913)/Abbey of Göttweig

From volume 6 of the work.
(GOTTWEIH, GOTTVICUM, GOTTVICENSE).
A Benedictine abbey situated on a hill of the same name, not quite four miles south of Krems, in Lower Austria. It was founded as a monastery for Canons Regular by Blessed Altmann, Bishop of Passau. In 1072 the high altar of the church was dedicated, but the solemn dedication of the monastery did not take place until 1083. The charter of foundation, issued 9 September, 1083, is still preserved in the archives of the monastery. In 1094 the discipline of the Canons Regular at Göttweig had become so lax that Bishop Ulrich of Passau, with the permission of Pope Urban II, introduced the Rule of St. Benedict. Prior Hartmann of St. Blasien in the Schwartzwald was elected abbot. He took with him from St. Blasien a number of chosen monks, among whom were Bl. Wirnto and Bl. Berthold, who later became Abbots of Formbach and Garsten respectively. Under Hartmann (1094-1114). Göttweig became a famous abode of learning and strict monastic observance. He founded a monastic school, organized a library, and built at the foot of the hill, a nunnery where Ava, the earliest German poetess (d. 1127), lived as a recluse. The nunnery which was afterwards transferred to the top of the hill, continued to exist until 1557.
The history of Göttweig, as might be expected, had its periods of decline as well as prosperity. During the fifteenth and sixteenth centuries it declined so rapidly that from 1556 to 1564 it had no abbot, and in 1564 not a single monk was left at the monastery. At this crisis an imperial deputation arrived at Göttweig, and elected Michael Herrlich a conventual of Melk, as abbot. The new abbot (1564-1604) restored the monastery spiritually and financially, and rebuilt it after it had been almost entirely destroyed by fire in 1580. Other famous abbots were: George Falb (1612-1631) and David Corner (1631-1648), who successfully opposed the spread of Protestantism in the district; Gottfried Bessel (q.v. 1714-1749), who rebuilt the monastery on a grander scale after it had burnt down in 1718, and inaugurated an era of great intellectual activity; and Magus Klein (1768-1783), during whose rule Göttweig became a centre of learning. The chief employment of the Benedictines of Göttweig has always consisted in parish work. Its present Abbot, Adalbert Dungel (b. 1842, abbot since 29 Sept., 1886) is also president of the Austrian Benedictine Congregation of the Immaculate Conception. To Göttweig belong (Dec., 1908) 65 priests, 5 clerics, 1 novice, 4 lay brothers, 31 parishes administered by Benedictines, 3 administered by secular priests, and 7 succursal churches. It has a library of 100,000 books and 1100 manuscripts, and valuable collections of coins, engravings, antiquities, and natural history.
MICHAEL OTT
# Catholic Encyclopedia (1913)/Abbey of Floreffe

From volume 6 of the work.
Pleasantly situated on the right bank of the Sambre, about seven miles southwest of Namur, Belgium, owes its foundation to Godfrey, Count of Namur, and his wife Ermensendis. When St. Norbert, in the year after the foundation his order, returned from Cologne with a rich treasure of relics for his new church at Premontre, Godfrey and Ermensendis went to meet him and received him in their castle at Namur. So edified were they with what they had seen and heard, that they besought the saint to found a house at Floreffe. The charter by which they made over a church and house to Norbert and his order bears the date of 27 Novemher, 1121 that Floreffe is chronologically speaking, the second abbey of the order. Norbert laid the foundations of the church which was called Salve, and the abbey received the sweet name of Flos Mariae, the Flower of Mary. The chronicles of Floreffe record the following event: While celebrating Mass at Floreffe, the saint saw a drop of Blood issuing from the Sacred Host to the paten. Distrusting his own eyes, he said to the deacon who assisted him: "Brother, do you see what I see?" "Yes, Father" answered the deacon, "I see a drop of Blood which gives out a brilliant light". The altar stone on which St. Norbert celebrated Mass is still preserved at Floreffe. St. Norbert placed Richard, one of his first disciples, at the head of the young community. The second abbot, Almaric, was commissioned by Pope Innocent II to preach the Gospel in Palestine. Accompanied by a band of chosen religious of Floreffe, he journeyed to Holy Land and founded the abbey of St. Habacuc (1137). Philip Count of Namur, gave to Weric, the sixth abbot, a large piece of the Holy Cross which he had received from his brother Baldwin, emperor of Constantinople. The chronicles record that twice, namely in 1204 and 1254, Blood flowed from this relic on the Feast of the Invention of the Holy Cross, the miracle being witnessed by the religious and by a large concourse of people. At the suppression of the Abbey of Floreffe, the relic was removed to a place of safety. When a few years ago, the Norbertine canons, who had been expelled from France, bought an old Augustinian Monastery at Bois-Seigneur-Isaac, this precious relic was restored to them, so that it is again in the custody of the sons of St. Norbert. All the abbeys and convents founded by the Abbey of Floreffe have ceased to exist with the exception of Postel and Leffe. Louis de Fromantau, elected in 1791, was the fifty-fifth and last abbot of Floreffe. When the French Republican army over-ran Belgium the religious were expelled, and the abbey with all its possessions was confiscated. Put up for sale in 1797, it was bought back for the abbot and his community. After the Concordat the abbot and a few of his religious returned to the abbey, but so great were the difficulties that after the death of the last religious the abbey became the property of the Bishop of Namur and is now the seat of a flourishing seminary.
F. M. Geudens.
# Catholic Encyclopedia (1913)/Abbey of Jumièges

From volume 8 of the work.
Jumièges, situated on the north bank of the Seine, between Duclair and Caudebec, in Normandy (Seine-Inférieure). The abbey was founded in 634 by St. Philibert, who had been the companion of Sts. Ouen and Wandrille at the Merovingian court. Philibert became first abbot but was later on, through the jealousy of certain enemies, obliged to leave Jumièges, and afterwards founded another monastery at Noirmoûtier, where he died about 685. Under the second abbot, St. Achard, Jumièges flourished exceedingly and numbered within its walls nearly a thousand monks. Enjoying the patronage of the dukes of Normandy, the abbey became a great centre of religion and learning, its schools producing, amongst many other scholars, the national historian, William of Jumièges. It reached the zenith of its fame about the eleventh century, and was regarded as a model of perfection for all the monasteries of the province. It was renowned especially for its charity to the poor, being popularly called "Jumièges l'Aumônier". In the ninth century it was pillaged and burnt to the ground by the Normans, but was rebuilt on a grander scale by William, Duke of Normandy, surnamed Longue-Epée. The church was enlarged in 1256, and again restored in 1573. The abbots of Jumièges took part in all the great affairs of the Church and nation; one of them, Robert, became Archbishop of Canterbury in 1040; many others became bishops in France, and some were also raised to the cardinalitial dignity. The fortunes of the abbey suffered somewhat through the English invasion of the fifteenth century, but it recovered and maintained its prosperity and high position until the whole province was devastated by the Huguenots and the Wars of Religion. In 1649, during the abbacy of Francis III, Jumièges was taken over by the Maurist Congregation, under which rule some of its former grandeur was resuscitated. The French Revolution, however, closed its career as a monastery, and only its majestic ruins now remain to show what it was in the days of its splendour. These comprise the church, with its beautiful twin towers and western façade, and portions of the cloisters and library. The contents of the latter were removed to Rouen when the abbey was suppressed.
MABILLON, Annales O. S. B. (Paris, 1703-39); STE-MARTHE, Gallia Christiana, XI (Paris, 1759); DESHAYES, Hist. de l'abbaye royale de Jumièges (Rouen, 1829); MIGNE, Dict. des Abbayes (Paris, 1856); CHEVALIER, Topo-bibliographie (Montbéliard, 1894-1902), s. v.; POUPARDIN, Les abbayes de S. Philibert (Paris, 1905); BEAUNIER, Receuil Historique (Paris, 1906); DAVID, Les Grandes Abbayes d'Occident (Lille, 1907). There is a plan of the abbey, as it was before destruction, in Monasticon Gallicanum, ed. DELISLE (Paris, 1871).
G. CYPRIAN ALSTON.
# Catholic Encyclopedia (1913)/Heinrich Birnbaum

From volume 2 of the work.
(Also known as DE PIRO, the latinized form of this German name)
A pious and learned Carthusian monk, b. in 1403; d. 19 February, 1473. Little is known of him before his entrance into the Carthusian monastery at Cologne on 14 March, 1435, at the age of 32 years. On account of his edifying example in the observance of the rule and his extensive scriptural and theological learning he was highly esteemed by his confrères, and as early as 1438, only three years after his entrance into the order, he became prior of the monastery of Mont Saint André at Tournai (Doornik) in Belgium. The desire for a reform of the religious orders, which animated many great men of the fifteenth century, had also penetrated the soul of Birnbaum. Being a true reformer, he soon succeeded, by the irresistible force of his own pious example, in abolishing the few abuses that had found admittance into the various monasteries over which he became prior, and in restoring the austere monastic discipline established by the founder St. Bruno. After holding the position of prior at Mont Saint André for eleven years, he was active in the same office successively at Wesel in Rhenish Prussia, until 1457; at Rettel in Lorraine, until 1459; at Trier, until 1461; and at Diest in Belgium, until 1463. In 1463 he was appointed prior at Liège, but ill health forced him to resign this position and retire to the Carthusian monastery at Cologne, where he had spent the first days of this monastic life. The remaining ten years of his life Birnbaum spent in writing several ascetic works and in preparing for a happy death. There were with him at that time in the Carthusian monastery of Cologne some of the most learned and saintly men of Germany such as Hermann Appeldorn (d. 1472), Hermann Grefken (d. 1480), Heinrich von Dissen (d. 1484), and Werner Rolewink (d. 1502). Birnbaum wrote for the instruction and direction of the members of his order a number of works, many of which, however, have not yet been put in print, also: "Defensio pro Immaculato Conceptu B.M.V.", and "Excepta ex malo granato cum nonnullis conjunctis". He has often been confounded with his uncle of the same name, one of the most learned jurists of the fifteenth century, who was for some time provost of St. Kunibert's at Cologne, and who died in 1439. See "Le Grand Dictionnaire Historique" (Amsterdam, 1698), III, 138; also Jöcher, "Gelehrten Lexicon", III, 1589.
KESSEL, in Kirchenlexikon, II, 862; MARX, Geschichte des Erzstiftes Trier, II, ii, 331.
MICHAEL OTT
# Catholic Encyclopedia (1913)/Heinrich Blyssen

From volume 2 of the work.
Born at Cologne or Bonn, Germany in 1526; died at Graz, 24 April, 1586. He entered the Society of Jesus, and St. Ignatius, appreciating his logic and knowledge of theology, sent him with eleven other Jesuits to Bohemia to combat heresy there, and to sustain a public discussion with the disciples of Luther and Hus. Though only twenty-five years of age, he acquitted himself with honor, and in 1556 he became professor of theology and Hebrew at the Jesuit college at Prague. Still maintaining his controversy with the heretics of Bohemia, he published a collection of theses: "De ciborum delectu atque jejunio" (Prague 1559). To continue the work of public lectures which he began, he gave a Sunday course of polemics to the clergy and laity. Appointed rector of the college at Prague in 1561, he was transferred in 1570 to the college at Graz, where he vigorously continued his lectures on theology. Attacked by Jacob Heerbrand on his doctrine concerning the Church, he published a defense of his thesis: "Defensio assertionum theologicarum de verâ et sacrosanctâ Christi, quam habet in terris, Ecclesiâ militante (Ingolstadt, 1577). His last and principal work, "De uno geminoque sacrae eucharistiae synaxeos salubriter percipiendae ritu ac usu" was published (Ingolstadt, 1585) when he was provincial of Austria.
Orlandini, Hist. Soc. Jesu (Rome, 1614), XII, 283; XVI, 396; Socher, Historia prov. Austr. Soc. Jesu (Vienna), VIII, 320; Schmidt, Historia Soc. Jesu prov. Bohemiae (Prague, 1747), I, 536; Sommervogel, Bibl. de la c. de J. (1550), I.
M. DE MOREIRA
# Catholic Encyclopedia (1913)/Heinrich Brück

From volume 3 of the work.
Ecclesiastical historian and bishop, born at Bingen, 25 October, 1831; died 4 November, 1903. He followed for some time the cooper's trade. After a course of studies under of a distinguished ecclesiastic, Dr. Joseph Hirschel, he entered the seminary at Mainz. He was ordained to the priesthood in 1855, exercised for some time the sacred ministry, made a postgraduate course at Munich under Döllinger, and at Rome, and in 1867 was appointed to the chair of ecclesiastical history in the seminary of Mainz. He continued to teach until his elevation to the episcopate, with the exception of the years from 1878 to 1887, when seminary was closed by the order of the Government. In 1889 he became a canon of the cathedral; he received also several positions of trust in the administration of the diocese. In 1899 he was chosen Bishop of Mainz; as such he directed the diocese with zeal and intelligence. The merit of Brück consists chiefly in his literary activity. Perhaps his best known work is his manual of church history, from "Lehrbuch der Kirchengeschichte" (Mainz, 1874; 8th ed., 1902). It has been translated into English, French, and Italian, all of which translations passed through second editions before 1899, an evidence that its excellent qualities were widely appreciated. The author shows himself possessed of extensive knowledge not only in history, but also in theology and canon law. A more special work is his "Geschichte der katholischen Kirche in Deutschland im neunzehnten Jahrhundert" — History of the catholic Church in Germany in the Nineteenth Century", in five volumes (1887-1905). It contains a rich store of information, arranged with thoroughness and sound critical judgment, and was received with universal approval by Catholic scholars. He was also the author of an account of rationalistic movements in Catholic Germany (1865), a life of Dean Lennig (1870), and a work on secret societies in Spain (1881).
SCHAEFER, Dr. Heinrich Brück, Bischof von Mainz in Der Katholik (December, 1903; in pamphlet form, Mainz, 1904); Dr. Heinrich Brück, Bischof von Mainz in Deutscher Hausschats (1904), XXX; Dr. Heinrich Brück, Bischof von Mainz, ein Gedenkblatt (Mainz, 1903).
FRANCIS J. SCHAEFER