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# Cassell's Family Magazine/A Missing Witness

Extracted from Cassell's Family Magazine, vol. 22 1896, pp. 29–39, 140-150, etc. Accompanying illustrations may be omitted.
A MISSING WITNESS
FROM THE NARRATIVE OF DOROTHY HEATHERLY.
By FRANK BARRETT, Author of “Hidden Gold,” “The Admirable Lady Biddy Fane,” etc.
    PART I 29
* CHAPTER I: The Engaged Finger
* CHAPTER II: A Midnight Knock
    PART II 140
* CHAPTER III: Separation
* CHAPTER IV: In Which Strange Things Happen
    PART III 237
* CHAPTER V: Unwelcome Attentions
* CHAPTER VI: Open War
    PART IV 327
* CHAPTER VII: The Mysterious Good Luck
* CHAPTER VIII: About a Chaise and Other Things
    PART V 403
* CHAPTER IX: What James Redmond Carried in His Bag
* CHAPTER X : The Crash Comes
    PART VI 495
* CHAPTER XI: The Trapping of James Redmond
* CHAPTER XII: The Last
This work is in the public domain in the United States because it was published before January 1, 1929.
The longest-living author of this work died in 1926, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 97 years or less. This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
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# Cassandra

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* "Cassandra", a poem by Dante Gabriel Rossetti
* "Cassandra", a poem by Edwin Arlington Robinson
* "Cassandra" in The New Student's Reference Work
* "Cassandra" in Encyclopædia Britannica
# Cass Farm Company v. Detroit/Dissent Harlan

* Court Documents
* Case Syllabus
* Opinion of the Court
* Dissenting Opinion Harlan
United States Supreme Court
181 U.S. 396
Cass Farm Company v. Detroit
Argued: February 25, 26, 27, 1901. --- Decided: April 29, 1901
Mr. Justice Harlan dissenting.
The controlling question in the above case is the same as is presented in French v. Barber Asphalt Paving Co., ante 324, Wight v. Davidson, ante, 371 and Tonawanda v. Lyon, ante, 389, just decided. For the reasons stated in my opinions in those cases, I dissent from the opinion and judgement of the court in this case.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
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# Catholic Encyclopedia (1913)/Liturgical Use of Creeds

From volume 4 of the work.
The public use of creeds began in connection with baptism, in the Traditio and Redditio symboli, as a preparation for that sacrament, and in the preliminary interrogations. This use is found as early as the "Canons" of Hippolytus and the "Catecheses" of St. Cyril of Jerusalem, and is so universal as to be probably of still earlier date. (Cf. Acts, viii, 37.) The recitation of the Nicaeo-Constantinopolitan Creed at the Eucharist seems to have begun, according to Theodore the Reader, at Antioch under Peter the Fuller in 471 (though James of Edessa says that it was adopted as soon as it was composed), and to have been adopted at Constantinople by the Patriarch Timotheus in 511. Both intended to protest, as Monophysites, against Chalcedonian "innovations", but in spite of this heretical origin the practice spread, though Rome did not finally adopt it until the eleventh century. The Nicene Creed is the only one in use in the Eastern Churches, whether Orthodox, Monophysite, or Nestorian, or in the corresponding Uniat bodies, though the East Syrians, both Nestorian and Uniat have a variant of their own (see EAST SYRIAN RITE) which may have been originally understood in a Nestorian sense, and the Copts and Abyssinians have also a shortened form for use at baptism. The Roman Rite, besides the Nicene Creed, which it recites only at Mass, uses also the Apostles' Creed and the so-called Athanasian. These three creeds have been retained in the Anglican Rite. The following is the use of creeds in various rites:
BAPTISM
EUCHARIST
All rites use the Nicene Creed, though in different positions, as part of the declaration of fellowship (of which the Kiss of Peace is another part) with which the Missa Fidelium begins. This aspect is removal of the Pax to another position. The positions are:
THE DIVINE OFFICE
OTHER USES
Other uses of creeds are:
HENRY JENNER
# Catholic Encyclopedia (1913)/Andrew of Rhodes

From volume 1 of the work.
(Sometimes, of COLOSSUS)
Theologian, d. 1440. He was Greek by birth, and born of schismatic parents. In early youth he had no opportunities for education, but afterwards devoted himself to Latin and Greek, and to theology, especially the questions in dispute between the Latin and Greek Churches. The study of the early Fathers, both Greek and Latin, convinced him that in the disputed points, truth was on the side of the Latin Church. He therefore solemnly abjured his error, made a profession of faith, and entered the Dominican Order about the time of the Western Schism. He led thenceforth an apostolic life. He was especially earnest in his efforts to induce his fellow-Greeks to follow in his footsteps and reunite with Rome. In 1413 he was made Archbishop of Rhodes. The Dominican biographer, Echard, credits him with having taken an active part in the twentieth session of the Council of Constance (1414-18). Others maintain that there is here a confusion with Andrew of Colaczy, in Hungary. At the Council of Basle, he delivered an oration in the name of the Pope (Mansi, XXIX, 468-481). He took part in the Council of Ferrara-Florence, and was one of the six theologians appointed by the Papal Legate, Cardianal Julian, to reply to the objections of the Greeks. He proved that it was fully within the province of the Church to add the Filioque to the Creed, and that the Greek Fathers had been of the same opinion. After the close of the Council, trouble arose between the Latins and Greeks in Cyprus; the latter accused the former of refusing to hold communion with them. Andrew was sent thither by Eugene IV, and succeeded in establishing peace. He also succeeded in overcoming the local forms of the Nestorian, Eutychian, and Monothelite heresies. The heretical bishops abjured and made a profession of faith at a synod held at Nicosia; some of the prelates went afterwards to Rome to renew their profession before the Holy See. There are preserved in the Vatican manuscript copies of his treatise on the Divine essence and operation, compiled from the commentaries of St. Tomas Aquinas, and addressed to Cardinal Bessarion also a little work in the form of a dialogue in reply to a letter of Mark of Ephesus against the rites and ceremonies of the Roman Church (P.G., CL, 862).
QUETIF and ECHARD, SS. Ord. Praed, I, 801; HEFELE, Concilieng., VII, 472, 681, et al.; SCHMIDT, in Kirchenlex, I, 835; TOURON, Hommes ill. de l'ourdre de S. Dominique, s.v.; HURTER, Nomenclator (2d ed.), II, 821; see Bzovius, Ann. Eccl. ad an, 1438, x 8, and HERGENROETHER (ed.) The Mystagogia of Photius, 146 sqq.
J.L. FINNERTY
# Catholic Encyclopedia (1913)/Andrew Krzycki

From volume 8 of the work.
Date of birth uncertain; d. in 1535. - A typical humanistic poet, a most supple courtier for whom poetry was to be a source of renown and profit, Krzycki was well-read in Latin poetry and knew the language to perfection. He wrote numerous epigrams, pointed and spirited in style and diction. His individuality was conspicuous; his talent, though not creative, and confined to imitations of the ancients, was by no means insignificant; his wit, mordant and at times coarse. His verses, whether laudatory or satirical, were mostly written to commemorate notable occasions. In 1512, for instance, he celebrated in verse the marriage of King Sigismund I with Barbara Zapolya; Krzycki subsequently became chancellor to the youthful queen. When the king won the victory of Orsza, he again wrote a poem, and sent verses purporting to be from the queen to her absent husband after the model of Ovid's "Epistolae Heroidum"; these, in a letter to Krzycki, Erasmus praised enthusiastically. After Barbara's death he continued to be chancellor in the household of Bona Sforza, Sigismund's second wife. He took orders and managed to obtain rich benefices, and even a bishopric; a flatterer in his verse when he hoped to get anything, he was malicious and biting when his suit was refused, and amongst his verses indecent and even obscene passages are to be found. Krzycki was plainly uneasy at times in the anticipation of impending danger. The Reformation, then rapidly spreading, filled him with dismay, and was the occasion of the most serious, and perhaps the best, work that he produced, "Religions et Reipublicae quaerimonia" (1522). When the Grand Master of the Teutonic Knights became a Lutheran, and Sigismund I (very wrongly) recognized him as his vassal and Duke of East Prussia, this act astonished the whole Catholic world, especially at Rome and in the Court of the emperor. Krzycki in a letter written to Baron Pulleon, very cleverly tried to explain and justify this action of his sovereign. He finally rose to the very highest dignity in his country, that of Primate Archbishop of Gnesen. His great talent and sense distinguished him amongst the Polish-Latin poets; he possessed all the characteristics of a humanist and a worldly-minded priest of his epoch. It is true that Krzycki loved his country and that he feared for its future. He readily patronized youthful talent, as in the case of Janicki. His last work, "De Asiana Dieta," was a criticism of those turbulent and fruitless Polish diets common in his time.
S. Tarnowski.
# Catholic Encyclopedia (1913)/André-Jean Cuoq

From volume 4 of the work.
Philologist, b. at LePuy, France, 1821; d. at Oka near Montreal, 1898. Jean Cuoq entered the Company of Saint-Sulpice in 1844, and two years later was sent to Canada. In 1847 he was put in charge of the mission at the Lac des Deux-Montagnes. So ambitious was he to fulfil well the duties of his ministry that in a short time he acquired a perfect knowledge of the Iroquois and the Algonquin dialects. His numerous works, all published at Montreal, gained him admission to many scientific societies of Europe and America. We have from his pen: "Le Livre des sept nations" (1861); "Jugement erroné de M. Ernest Renan sur les langues sauvages" (1864); "Etudes philosophiques sur quelques langues sauvages" (1866); "Quels étaient les sauvages que rencontra Jacques Cartier sur les rives du S.-Laurent?" in "Annales de philosophie chrétienne" (1869); "Lexique de la langue iroquoise" (1882); "Lexique de la langue algonquine" (1886); "Grammaire de la langue algonquine, insérée dans les mémoires [IX-X] de la société royale du Canada" (1891-92); "Anoct Kekon" (ibid., 1893); "Nouveau manuel algonquin" (1893). He wrote also many other works destined to further the christianization of the Indians.
Bulletin trimest. des anc. élèves de S.-Sulpice (October, 1898); BERTRAND, Bibl. sulpic. (Paris, 1900). III; Notice biog. sur l'abbé Cuoq (Royal Society of Canada, 1899).
A. FOURNET
# Catholic Encyclopedia (1913)/Andrew of Caesarea

From volume 1 of the work.
Bishop of that see in Cappadocia, assigned by Krumbacher to the first half of the sixth century, though he is yet variously placed by others from the fifth to the ninth century. His principal work is a commentary on the Apocalypse (P.G. CVI, 215-458, 1387-94), important as the first commentary on the book that has come down to us, also as the source from which most of its later commentators have drawn. The writer differs from most of the Byzantine commentators by reason of his extensive acquaintance with early patristic literature.
APOLLINAIRE in VIG., Dict. De la bible (Paris, 1895); KRUMBACHER, Gesch. der byzant. Lit. (2d. ed. Munich, 1897), 129-131.
A. J. MAAS
# Catholic Encyclopedia (1913)/Andrew Foreman

From volume 6 of the work.
A Scottish prelate, of good border family; b. at Hatton, near Berwick-on-Tweed; d. 1522. His talents marked him out for early promotion in his ecclesiastical career; through the influence of King James IV, he soon became a prothonotary Apostolic and was employed on various important missions. The king sent him in 1497 with two other envoys to conclude the truce of Aytoun with Henry VII of England, and four years later he was empowered to negotiate for the marriage of King James with King Henry's daughter Margaret. By 1502 Foreman was Bishop of Moray (for which see, notwithstanding the protest of the primate, he procured exemption from the metropolitan jurisdiction of St. Andrews); he was also "commendatory" abbot of important monasteries both in Scotland and England. Appointed ambassador to Henry VIII in 1509, he was commissioned by his sovereign to try to bring about universal peace with a view to a new crusade. King Louis of France, after concluding an alliance with the King of Scots against England, made Foreman Archbishop of Bourges, and it was Pope Julius II's intention to raise him to the cardinalate. The successor of Julius, Leo X, did not carry out this intention, but nominated Foreman in 1514 Archbishop of St. Andrews and legate a latere. He received at the same time the Abbey of Dunfermline in commendam, and seems to have held also at one time or another the rich Abbeys of Kilwinning, Dryburgh, and Arbroath. The new primate's eight years' tenure of his see was marked by vigorous administration; and he did much to consolidate the episcopal authority, procuring the restoration to his province of the Dioceses of Dunkeld and Dunblane, and holding an important synod, the enactments of which, still extant, throw an important light on the condition of the Scottish Church immediately before the Reformation. These statutes testify to the primate's zeal for the amelioration of the state of the clergy, for the reform of abuses, the advancement of learning, and the augmentation of the solemnity of the services of the Church. Archbishop Foreman was buried in Dunfermline Abbey.
D.O. HUNTER-BLAIR
# Catholic Encyclopedia (1913)/Andrew of Lonjumeau

From volume 1 of the work.
Dominican missionary and papal ambassador, born in the diocese of Paris; died c. 1253. He first appears in the company of missionaries sent to the East by Blessed Jordan of Saxony in 1228. On this journey he gained great proficiency in several Oriental languages. When Baldwin II gave over the Crown of Thorns to King Louis IX, Andrew was commissioned together with the Dominican James of Paris, to bear the sacred treasure to France. But on reaching Constantinople, they were asked by the barons, who ruled in the vacancy, to carry the relic to the Venetians, to whom it had, in the meantime, been sold. Both set out about Christmas, 1238. At Venice Andrew remained behind in custody of the Crown of Thorns and James hastened to King Louis for further instructions. Were the latter willing to guarantee two hundred thousand pounds of gold, the impoverished Venetians were ready to dispose of the relic. In 1239 the two Friars had reached Troyes with the Crown. From that place King Louis carried it on his shoulders to the newly built chapel at Aix. In 1245 Andrew was sent as Papal ambassador by Innocent IV to the Oriental schismatic patriarchs, to induce them to unite with the See of Rome. Contrary to all expectations he found them orthodox as is evident from their joint letter to the Pope, as given in Raynaldus (Ann. Eccl. ad an. 1247). Andrew was probably the bearer of this letter to the Holy Father. On his journey to the Patriarchs Andrew halted to treat with the Mogul Khan Baiothnoi, and after his death with Ercoltai. Though this diplomatic mission utterly failed, as Bernard Guidonis expressly declares (Chronicon, ad an. 1248) we have the testimony of subsequent missionaries to show that many converts were made to the Faith. Andrew died some time after 1253, for that year he was active as missionary in Palestine. The Franciscan, Rubruquis, in his work on Oriental customs, declares that everything he had heard from Andrew on the subject was fully borne out by his own personal observations.
QUÉTIF AND ECHARD, SS Ord. Praed., I, 140; TOURON, Hommes illus. de l'ordre de S. Dominique I, 157-165; CHAPOTIN, Les princes français du moyen âge de l'ordre de Saint Dominique, in L'Année Dominicaine, 1901; MORAND, Histoire de la Sainte Chapelle royale du Palais, 13 sqq., MICHELL, Les missions latines en Orient, in La Correspondance Catholique, 1894-95.
THOMAS M. SCHWERTNER
# Catholic Encyclopedia (1913)/Andrew Gordon

From volume 6 of the work.
A Benedictine monk, physicist; b. 15 June, 1712, at Cofforach in Forfarshire, Scotland; d. 22 August, 1751, at Erfurt, in Saxony. Having travelled extensively on the Continent, Gordon became a Benedictine and in 1737 was appointed professor of natural philosophy in the University of Erfurt. He soon acquired considerable reputation by his works on electricity, among which were his "Phaenomena electricitatis exposita" (1744); "Philosophia utilis et jucunda" (1745); "Physicae experimentalis elementa" (1751-52). For the sulphur ball of von Guericke (1671) and the glass globe of Newton (some say Hauksbee), Gordon substituted a glass cylinder which made an efficient frictional machine. Two other inventions of the Benedictine physicist are noteworthy: the first is the light metallic star supported on a sharp pivot with the pointed ends bent at right angles to the rays and commonly called the electrical whirl, the second is the beautiful device known as the electric chimes. Though these inventions are described in all textbooks of electricity, the name of Gordon is never mentioned, though both inventions are fully described by him in his "Versuch einer Erklarung der Electricitat" (Erfurt 1745). Franklin, who is usually credited with the latter invention, simply adopted the "German chimes" (described by Watson in his famous "Sequel", 1746) to serve as an electrical annunciator in connection with his experimental (lightning) rod of 1752. The "whirl" is of special interest because it was an electrostatic reaction motor, the earliest of its kind; while the second derives its theoretical importance from its being the first instance that we have of the application of what has come to be called "electric convection".
Brother Potamian.
# Catholic Encyclopedia (1913)/Pedro Gonzalez de Mendoza

From volume 10 of the work.
Cardinal and Primate of Spain, b. at Guadalajara, 3 May, 1428; d. there, 11 January, 1495. He came to the court of King Juan II of Castile in 1450, was made canon of Toledo the same year, and became Bishop of Calahorra on 28 November, 1453, and of Siguenza on 80 October 1467. On 7 May, 1473, he was created cardinal-deacon with the titular church of S. Maria in Dominica; on 9 May, 1474, he became Archbishop of Seville; on 6 July, 1478, cardinal-priest vrith the titular church of Santa Croce in Gerusalemme; and finally, on 13 November, 1482, Archbishop of Toledo and Primate of Spain. From 8 July, 1482, to 15 January, 1483, he was also administrator of the Diocese of Osma. In 1473 he was appointed chancellor of King Henry IV of Castile and, after Henry's death in 1474, grand chancellor of Ferdinand and Isabella. In his younger days he lived a life of laxity, but, during the twenty-two years of his chancellorship, he used his great influence for the good of the Church and his country, being one of the few great men of Spain who advocated the cause of Columbus. His great revenues were consumed in the erection of magnificent churches and charitable institutions; at Valladolid he erected at his own expense the College of Santa Cruz for poor students, and at Toledo a hospital of the same name for foundlings. To the latter he bequeathed his entire fortune of 75,000 ducats. On his death-bed he recommended the great Ximenes as his successor.
MEDINA Y MENDOZA, Vida del cardenal Pedro Gonzalez de Mendoza in Memorial. histor. Espanol, VI (Madrid, 1853), 147-310; SALAZAR DE MENDOZA, Cronica de el gran cardenal de Espana, don Pedro Goncales de Mendoca (Toledo, 1625); PRESCOTT, Hist. of the Reign of Ferdinand and Isabella, passim, especially pt. ii, chap. v.
MICHAEL OTT
# Catholic Encyclopedia (1913)/Pedro d'Alva y Astorga

From volume 1 of the work.
​Alva y Astorga, Pedro d', a Friar Minor of the Strict Observance, and a voluminous writer on theological subjects, generally in defense of the Immaculate Conception; b. at Carbajales, Spain, toward the end of the sixteenth century; d. in Belgium, 1667. He took the Franciscan habit in Peru. He lectured on theology, was Procurator-General of the Franciscans, in Rome, and Qualificator of the Holy Office. He was an indefatigable traveller. His principal opponents were the Dominicans. His polemic had such a personal tone and was so violent that he was sent to the Low-Countries. Two editions of his work, "Nodus indissolubilis de conceptu mentis et conceptu ventris" (Madrid, 1661, 1663), are on the Index of prohibited books. His writings fill forty folio volumes. The most important is his "Armentarium Seraphicum pro tuendo Immaculatæ Conceptionis titulo" (Madrid, 1648). In this he collaborated with the best theologians of the Friars Minor.
Toussaint in Dict. de théol. cath., I, 926; Grammer in Kirchenlex. s. v.
John J. a' Becket.
# Catholic Encyclopedia (1913)/Pedro da Fonseca

From volume 6 of the work.
A philosopher and theologian, born at Cortizada, Portugal, 1528; died at Lisbon, 4 Nov., 1599. He entered the Society of Jesus in Coimbra in 1548, and in 1551 passed to the University of Evora, where, after completing his studies, he lectured upon philosophy with such subtlety and brilliancy as to win for himself the title of the "Portuguese Aristotle". His works, which for over a century after his death were widely used in philosophical schools throughout Europe, are: "Institutionum Dialecticarum Libri Octo" (Lisbon, 1564); "Commentariorum in Libros Metaphysicorum Aristotelis Stagiritæ" (Rome, 1577); "Isagoge Philosophica" (Lisbon, 1591). These works appeared in an immense number of editions from the Catholic press all over Europe. Fonseca also shares the fame of the "Conimbricenses", as it was during his term of office as provincial and largely owing to his initiative that this celebrated work was undertaken by the Jesuit professors of Coimbra.
As a man of affairs, Fonseca was not less gifted than as a philosopher. He filled many important posts in his order, being assistant, for Portugal, to the general, visitor of Portugal, and superior of the professed house at Lisbon; while Gregory XIII and Philip II (from 1580 King of Portugal) employed him in affairs of the greatest delicacy and consequence. Fonseca used his influence wisely in promoting the interests of charity and learning. Many great institutions in Lisbon, notably the Irish college, owe their existence, at least in great part, to his zeal and piety. He is also credited with a considerable share in the drawing up of the Jesuit Ratio Studiorum. But his greatest claim to lasting reputation lies in the fact that he first devised the solution, by his scientia media in God, of the perplexing problem of the reconciliation of grace and free will. Nevertheless his fame in this matter has been somewhat obscured by that of his disciple, Luis de Molina, who, having more fully developed and perfected the ideas of his master in his work "Concordia Liberi Arbitrii cum Gratiæ Donis", etc., came gradually to be regarded as the originator of the doctrine.
SOMMERVOGEL, Bibl. de la C. de J., III, 837; DE BACKER, Bibl, des Ecrivains de la C. de J., I, 313, VII, 239; HURTER, Nomenclator, SCHNEEMANN, Zur Geschichte der Theorie von der Scientia Media in Stimmen aus Maria-Laach, XVIII, 237; IDEM, Die Entstehung der thomistisch-molinistischen Controverse, Supplement ix to Stimmen aus Maria-Laach (Freiburg, 1880); IDEM, Controversiarum de devinœ gratiœ liberique arbitrii concordia initia et progressus (Freiburg, 1881).
John F. X. Murphy.