OpenLLM-France/wikimedia huggingface dataset:
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Petrus, first bp. of Parembolae

Petrus (35), first bp. of Parembolae in Palestine, i.e. of the military stations of the Saracens in Palestine. He was originally a Greek in the service of the Persians under Izdegird. The Christians being persecuted by the Magian party, Aspebetus, as Peter was then called was commissioned to close the passes against the fugitives. Being sorry for the innocent victims of religious intolerance, he executed his duty remissly, and even assisted them in their flight. This being reported to Izdegird, Petrus in fear for his life deserted to the Romans with his son Terebo, his relatives, and all his property. Anatolius, then prefect of the East, gladly welcomed him, stationed him in Arabia, and put him in command over all the tributary Saracen tribes in those parts. Terebo, still a boy, had before his father's flight lost by paralysis the entire use of one side. After reaching Arabia the boy was warned in a dream to apply to Euthymius for cure. The application was successful, the boy recovered, and the grateful father, his brother-in-law Maris, and all his Saracen followers received baptism (Cyrill. Scythop. Vit. S. Euthym. cc. 18–24; Coteler. Eccl. Graec. Monum. ii. pp. 216–222). The new disciple devoted himself to a religious life; and the number of Arabian converts having become so large as to require a bishop of their own, he was recommended by Euthymius to Juvenal, bp. of Jerusalem, by whom, in defiance of the canonical rights of the old metropolitan chair of Caesarea, the new see was created, and Peter appointed its first bishop (Vit. S. Euthym. c. 39; Cotel. p. 231). Tillemont gives reasons for placing this event before 428 (Mém. eccl. xv. 196). Peter attended the council of Ephesus in 431. His name appears among those subscribing the deposition of Nestorius and the decrees of the council (Labbe, iii. 541, 692). Peter's death must be placed before 451, when his second successor John attended the council of Chalcedon, his immediate successor Auxolaus, a Eutychian, having had a very brief episcopate Le Quien, Or. Christ. iii. 767; Tillem. Mém. eccl. xiv. 378, 392, 432, 451; xv. 196 203.
[E.V.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Petrus, abbat of St. Augustine's monastery

Petrus (72), first abbat of the monastery of SS. Peter and Paul, commonly called St. Augustine's, Canterbury. He was probably one of the monks who accompanied Augustine on his first journey, and therefore probably a monk of the monastery of St. Andrew at Rome. He is first mentioned by Bede (H. E. i. 25) as joined with Laurentius in the mission which Augustine after his consecration sent to Rome to announce that the Gospel had been accepted by the English, and that he had been made bishop, and to put before the pope the questions which drew forth the famous "Responsiones Sancti Gregorii." He must have returned some time before the death of Augustine and been appointed or designated by him and Ethelbert as the future head of the monastery, which at his request Ethelbert was building outside the walls of Canterbury. The building was not finished when Augustine died, but Laurentius, his successor, consecrated the new church and Peter became the first abbat. If the Canterbury computation be accepted, and on such a point it may not be baseless, Peter must have perished in the winter of 606 or of 607 at the latest. There is a notice of him in Mabillon's Acta SS. O.S.B. saec. i. pt. i. p. 1; and the Bollandist Acts, Jan. t. i. pp. 335, 336.
See Gotselinus, de Translatione Sti. Augustini, ap. Mab. Acta SS. O.S.B. t. ix. p. 760; Elmham, ed. Hardwick, pp. 92–126; Thorn, cc. 1761, 1766; Hardy, Catalogue of Materials; etc. i. 206, 207; Monasticon Angl. i. 120.
[S.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Petrus, bp. of Apamea

Petrus (12), bp. of Apamea, the metropolis of Syria Secunda, under Anastasius, c. 510; a Monophysite, a warm partisan of Severus the intruding patriarch of Antioch, the leader of the Acephali, and charged with sharing in the violent and sanguinary attempts to force the Monophysite creed on the reluctant Syrian church. Peter was accused of having taken forcible possession of his see, in violation of all ecclesiastical order, not having received canonical ordination either as monk or presbyter (Labbe, v. 120). The first formal complaint against him was made before count Eutychianus, governor of the province, by the clergy of Apamea, substantiated by their affidavits (ib. 219, 243). In these he is charged with declaring himself the enemy of the Chalcedonian decrees, erasing from the diptychs the names of orthodox bishops and fathers, and substituting those of Dioscorus, Timothy Aelurus, and other heresiarchs. Evidence is given of insulting language and overbearing conduct toward his clergy, acts of violence and grossness, and intercourse with females of loose character. He was accused with Severus of having hired a band of Jewish banditti, who slew, from an ambuscade, a body of 350 orthodox pilgrims and left their corpses by the roadside (ib. 119). Clergy were violently dragged from the altar by his emissaries and ruthlessly butchered if they refused to anathematize the Chalcedonian faith. On the accession of Justin, a.d. 518, the bishops of Syria Secunda laid their complaints against Peter and Severus before the council assembled at the imperial city, July 518, asking the emperor to deliver them from so intolerable a tyranny (ib. 215). Their prayer was granted; Peter was deposed and sentenced to exile as a Manichee—as the Monophysites were popularly designated (Theoph. p. 142). Nothing seems known of Peter between his banishment and reappearance at Constantinople with Severus, on the temporary revival of the fortunes of the Monophysites, through the influence of the empress Theodora. In 536 Mennas was appointed to the patriarchal chair, and lost no time in summoning a council to pronounce the condemnation of Monophysitism and its chief leaders, Peter and Severus being cut off from communion as men who had "voluntarily chosen the sin unto death," and "shown no signs of repentance and a better mind" (ib.153). Justinian confirmed this sentence. Peter was forbidden to reside in or near Constantinople, or any other important city, commanded to live in complete retirement, and abstain from association with others lest he should poison them with his heresy (ib. 267). Nothing more is known of him. Letters to him from Severus exist among the Syriac MSS. of the Brit. Mus. (Wright, Catal. p. 559, No. 5, No. 20). Le Quien, Or. Christ. ii. 913; Fleury, Hist. eccl. livre xxxi., 40, 44; livre xxxii., 52, 54, 57.
[E.V.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Petrus, a solitary

Petrus (64), a solitary commemorated by Theodoret in his Religiosa Historia. By birth a Galatian, he embraced a monastic life when 7 years old, and lived to the age of 99. After visiting the holy places at Jerusalem and Palestine, he settled at Antioch, living in an empty tomb on bread and water, and keeping a strict fast every other day. His companion and attendant, named Daniel, he had delivered from an evil spirit. Theodoret relates that his mother, when a beautiful young woman of 23, failing to obtain relief from a malady in her eye from any oculist, was induced by one of her female servants to apply to Peter. Going to him dressed richly and resplendent with gold ornaments and gems, the solitary upbraided her for presuming to attempt to improve on the handiwork of her Maker, and having thus cured her of the malady of vanity and love of dress, signed her eye with the cross and she was speedily healed. Other members of her household he cured in a similar manner. When, seven years after, she became the mother of Theodoret and was given up by the physicians, Peter, having been summoned, prayed over her with her attendants and she speedily revived. She was accustomed to bring her child once every week to receive the old man's blessing. Peter made the young Theodoret a present of half his linen girdle, which was believed to have the miraculous property of relieving pain and curing sickness. The amulet was frequently lent, till kept by one of its borrowers, and so lost to the family. Theod. Hist. Rel. c. ix.; Tillem. Mém. Eccl. xv. 209–213.
[E.V.]
# Cow

* Search for titles containing or beginning with: "Cow."
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This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* The Cow, a poem by Robert Louis Stevenson
* The Cow, a poem by Victor Hugo
# Cowdrey v. Vandenburgh

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
101 U.S. 572
Cowdrey v. Vandenburgh
APPEAL from the Supreme Court of the District of Columbia.
This was a bill in equity, filed by J. W. V. Vandenburgh, H. L. Crawford, and L. S. Filbert, trading as J. W. V. Vandenburgh & Co., against Rudolph Blumenburgh, to compel the surrender of a certain certificate, of which the following is a copy:--'No. 4441.]
OFFICE OF AUDITOR, BOARD OF PUBLIC WORKS,
'WASHINGTON, D. C., Dec. 6, 1873.
'I hereby certify that I have this day audited and allowed the account of J. V. W. Vandenburgh & Co., for work on Columbia Street, amounting to eight thousand four hundred and fifty-one dollars and eighty-eight cents.
'$8,451.88.
'J. C. LAY, Auditor.'
N. A. Cowdrey was subsequently made a party. A decree was rendered against him, from which he appealed to this court.
The remaining facts are stated in the opinion of the court.
Mr. Joseph H. Bradley for the appellant.
Mr. James G. Payne, contra.
MR. JUSTICE FIELD delivered the opinion of the court.

## 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).
Public domainPublic domainfalsefalse
# Cowdrey v. Galveston Houston and Henderson Railroad Company

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
93 U.S. 352
Cowdrey v. Galveston Houston and Henderson Railroad Company
APPEAL from the Circuit Court of the United States for the Eastern District of Texas.
Submitted on printed arguments by Mr. W. P. Ballinger for the appellants, and by Mr. R. T. Merrick for the appellees.
MR. JUSTICE FIELD delivered the opinion of the court.

## 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).
Public domainPublic domainfalsefalse
# Cowell v. Springs Company

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
100 U.S. 55
Cowell v. Springs Company
ERROR to the Supreme Court of the Territory of Colorado.
The facts are stated in the opinion of the court.
Mr. H. C. Alleman for the plaintiff in error.
Mr. F. W. Pitkin for the defendant in error.
MR. JUSTICE FIELD delivered the opinion of the court.

## 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).
Public domainPublic domainfalsefalse
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Evaristus, bp. of Rome

Evaristus (called Aristus in the Liberian Catalogue), bp. of Rome at the beginning of the 2nd cent. With respect to the exact date and duration of his episcopate, as well as the names and order of succession of his predecessors [Linus; Cletus; Clement], ancient accounts are greatly at variance. Eusebius (H. E. iii. 34, iv. 1) gives Clemens as his immediate predecessor, the third year of Trajan (101) as the date of his accession, and 9 years as the duration of his episcopate; but in his Chronicle he makes the latter 7 years (Chron. iv. 1). Irenaeus, an older authority, who probably got his information when at Rome in the time of Eleutherus towards the end of the cent., also makes Clemens his predecessor, but gives no dates (adv. Haeres. iii. 3, 3). The Liberian (a.d. 354) and subsequent Roman Catalogues, as well as Augustin and Optatus, represent him as succeeding Anacletus, and the former authorities give a.d. 96 as the commencement of his episcopate, and between 13 and 14 years as its duration. The best and probably final authority on the order and dates of the early era of Rome is Bp. Lightfoot’s Apostolical Fathers, part i.
[J.B—Y.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Felicissimus, deacon of Carthage

Felicissimus (1), deacon of Carthage, whom Novatus associated with himself in the management of a district called Mons (Cyp. Ep. 41). He was the chief agent (signifer seditionis, Ep. 59) of the anti-Cyprianic party, which combined the five presbyters originally opposed to Cyprian's election with the later-formed party for the easy readmission of the lapsed (Epp. 43, 45). Cyprian (Ep. 52) definitely states that Felicissimus had been, when the persecution arose, on the point of being tried before the presbytery on charges of homicidal cruelty to his father and wife. Like other African and Spanish deacons (Neander, vol. i. p. 324, ed. Bohn), he acquired influence through his administration of church property and was able to threaten with excommunication any who accepted relief or office from Cyprian's commissioners. The latter excommunicated him (Ep. 42) with Cyprian's consent. The mild resolution of the council of 252, making easy the readmission of the lapsed on earnest repentance [Cyprianus], destroyed his locus standi. The party then coalesced with that of Privatus (2), who consecrated Fortunatus anti-bishop; and Felicissimus sailed for Rome to conciliate or intimidate Cornelius into recognizing him (Ep. 59). Failing here, the party melted quietly away.
[E.W.B.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Felicitas (2), martyr at Carthage

Felicitas (2), Mar. 7; martyr at Carthage with Perpetua, Revocatus, Saturninus, and Secundinus, all catechumens, and baptized after their arrest. Felicitas and her companions having been interrogated by Hilarianus, the proconsul, and remaining steadfast, were condemned to be thrown to the beasts on the anniversary of the young Geta's accession. Felicitas, being in the eighth month of her pregnancy, and the law not permitting women in her condition to be executed, was greatly distressed at the delay of her martyrdom. Prayer was therefore made that God might grant her an earlier delivery, and this accordingly took place a few days after. While the pangs of labour were upon her, the jailer, hearing some exclamations of pain, said, "If thy present sufferings are so great, what wilt thou do when thou art thrown to the wild beasts? This thou didst not consider when thou refusedst to sacrifice." Whereupon she answered, "What I now suffer I suffer myself, but then there will be another Who will suffer for me because I also shall suffer for Him." They were all put to death together in a.d. 202 or 203, during the reign of Severus, whose latter years were marked by a very rigorous persecution (Ael. Spart. Sever. Imp. § 27 in Hist. August. Scriptt.). Few martyrdoms are better attested than this. The ancient Roman calendar, pub. by Bucherius, and dating from c. 360, mentions only three African martyrs, viz. Felicitas, Perpetua, and Cyprian. Their names are in the canon of the Roman Mass, which mentions none but really primitive martyrs. Their martyrdom is mentioned by Tertullian in de Anima, lv., and treated at length in three sermons (280, 281, 282) by St. Augustine, while their burial at Carthage, in the Basilica Major, is asserted by Victor Vitensis, lib. i. de Pers. Vandal. There are three texts of these Acts—the original Lat. text, an ancient Gk. version, and a shorter Lat. text, probably an excerpt from the Gk. version. For all three texts see the ed. of Dean J. A. Robinson in Texts and Studies, i. 2; cf. also von Gebhardt's Acta.
[G.T.S.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Eznik, Armenian doctor of the church

Eznik (Eznig, Esnig), an Armenian doctor of the church in the 5th cent. His native place was Koghb or Kolp (whence he was called the Kolpensian), and he was a disciple of the patriarch Sahak (Isaac) and Mjesrop, the praeceptor Armeniae. Besides his mother tongue he understood Persian, Greek, and
Syriac. During long journeys through Syria, Mesopotamia, and Greece he added to his theological learning, becoming thoroughly acquainted with ecclesiastical literature. Later he was made a bishop, and as such took part in the synod of Artashast, a.d. 450, which repelled the demands of the Persian viceroy, Mihr-Nersh, that the Armenians should adopt Zoroastrianism, in an epistle marked with dignity, courage, and faith.
He died an aged man, as bp. of Bagrewand (Pakrewand) in the province of Airerat (cf. Neumann, Geschichte der Armenischen Literatur, pp. 42 seq.). His main work is The Destruction of False Doctrines, still preserved in the Armenian original (pub. by the Mechitarists of St. Lazarus in the collection of Armenian classics, Venice, 1826). There is a good German trans. by J. M. Schmid (Leipz. 1900), Biblioth. der alten armen. Lit. i. The whole is divided into 4 books—the 1st combats the Gentile doctrine of the eternity of matter, the 2nd the Zoroastrian religion, the 3rd Greek philosophy, the 4th the Gnostic sect of the Marcionites. The immediate occasion of the work was the conflict between Armenian Christianity and Parsism. The 4th book is of value for the history of heresy. The representation given of the Marcionite doctrine of Principias, and the various myths concerning the origin of the human race, its corruption by matter, the mission of Christ, His crucifixion, descent into hell, and victory over the Demiurge, contain much peculiar and characteristic, but much also belonging to the later developments, not the original forms, of Marcionitism.
[R.A.L.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Felicitas (1), martyr at Rome

Felicitas (1), commemorated on Nov. 23; martyr at Rome with her seven sons, under Antoninus Pius, and, according to their Acts, at his personal command, Publius being prefect of the city, c. a.d. 150. It is almost certain that there was no authorized persecution under Antonius Pius, but public calamities stirred up the mob to seek for the favour of the gods by shedding Christian blood ( Julii Capitolini, Vita Antonini Pii, c. 9). Doubtless, in some such way, Felicitas and her children suffered. In her Acts Publius the Prefect is represented as commanded by Antoninus to compel her to sacrifice, but in vain, though he appeals to her maternal affection as well as her fears. He then calls upon each of her sons, Januarius, Felix, Philippus, Sylvanus, Alexander, Vitalis, Martialis, with a similar want of success, the mother exhorting them, "Behold, my sons, heaven, and look upwards, whence you expect Christ with His saints." The prefect, having tortured some of them, reported to the emperor, at whose command they were beheaded. Their martyrdom is commemorated by Gregory the Great, in Hom. 3 super Evang. where, preaching in a church dedicated to her, he lauds Felicitas as "Plus quam martyr quae septem pignoribus ad regnum praemissis, toties ante se mortua est. Ad poenas prima venit sed pervenit octava" (Mart. Vet. Rom. Hieron., Bedae, Adonis, Usuardi).
[G.T.S.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Evodius, bp. of Antioch

Evodius (1), according to early tradition, first bp. of Antioch (Eus. Chron. ann. Abr. 2058; H. E. iii. 22). His episcopate has indirectly the older testimony of Origen, who speaks of Ignatius as the second bishop after Peter (in Luc. Hom. 6, vol. iii. p. 938; see also Eus. Quaest. ad Steph. ap Mai, Scr. Vet. i. p. 2). This tradition has all the appearance of being historical. Ignatius early acquired such celebrity that it is not likely the name of an undistinguished person would have been placed before his, if the facts did not require this arrangement. The language used about episcopacy in the Ignatian epistles agrees with the conclusion that Ignatius was not the first at Antioch to hold the office. As time went on, the fitness of things seemed to demand that Ignatius should not be separated from the Apostles. Athanasius (Ep. de Synodis, i. 607) speaks of Ignatius as coming after the Apostles without mention of any one intervening; Chrysostom makes him contemporary with the Apostles (Hom. in Ignat. vol. ii. p. 593); the Apostolic Constitutions (vii. 46) have recourse to the expedient adopted in the parallel case of Clement of Rome, the hypothesis of a double ordination, Evodius being said to have been ordained by Peter, Ignatius by Paul. Theodoret (Dial. I. Immutab. iv. 82, Migne) and others represent Ignatius as ordained by Peter. The authorities are given at length by Zahn (Patres Apostol. ii. 327).
There is reason to believe that the earliest tradition did not include an ordination even of Evodius by Peter; for the chronicle of Eusebius places the departure of Peter from Antioch three years, or, according to St. Jerome's version, two years before the ordination of Evodius. The chronology of the early bishops of Antioch has been investigated by Harnack (Die Zeit des Ignatius). He infers that the earliest list must have contained only names of bishops of Antioch without any note of lengths of episcopates, but still that Eusebius must have had the work of some preceding chronologer to guide him. We may well believe, as Harnack suggests, that Eusebius got his chronology of early bishops of Antioch from Africanus, to whom he acknowledges his obligation, and whose chronicle has generally been believed to be the basis of that of Eusebius. If the belief had been entertained at the beginning of the 3rd cent. that Evodius had been ordained by Peter, it is incredible that Africanus would have assigned a date which absolutely excludes an ordination by Peter. The date assigned by the chronicle of Eusebius to the accession of Evodius appears to have no historic value, and thus, while we accept the episcopate of Evodius as an historic fact, we have no data for fixing his accession, but may safely place it considerably later than a.d. 42.
[G.S.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/F

* Fabianus, bp. of Rome
* Fabiola, a noble Roman lady
* Faustus (11), sometimes called the Breton
* Felicissimus, deacon of Carthage
* Felicitas (1), martyr at Rome
* Felicitas (2), martyr at Carthage
* Felix (1) I., bp. of Rome
* Felix II., bp. of Rome
* Felix III., bishop of Rome
* Felix (4) IV., bp. of Rome
* Felix (26) I., bp. of Aptunga
* Felix (174), bp. of Tubzoca
* Felix (186) of Nola
* Felix (212)
* Firmilianus (1), bp. of Caesarea
* Flavianus (4) I., bp. of Antioch
* Flavianus (8), bp. of Constantinople
* Flavianus (16), bp. of Antioch
* Florentius, chief minister of state at Constantinople
* Florinus, presbyter at Rome
* Fortunatus, bp. of Poictiers
* Fortunatus (18), bp
* Forty Martyrs, The
* Fravitta, bp. of Constantinople
* Fructuosus (1) M., bp. of Tarragona
* Frumentius
* Fulgentius, Fabius Claudius Gordianus, bp. of Ruspe
* Fulgentius (4) Ferrandus, disciple and companion of Ruspe
* Fundanus (1) Minueius, proconsul of Asia