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# Catholic Encyclopedia (1913)/Radulph of Rivo

From volume 12 of the work.
(or OF TONGRES; RADULPH VAN DER BEEKE)
An historian and liturgist, born at Breda, in Dutch Brabant, about the middle of the fourteenth century; died at Tongres, 3 Nov., 1403. He pursued his studies in various parts of Europe - in Italy, where he was in 1362, at Paris, and at Orléans (1367-75), where he studied canon and civil law. In 1371 at the latest he was subdeacon. Invested in 1371 with the deanery of Tongres by a Bull of Gregory IX, he took possession of his charge in 1383. In the interval he returned to Italy; in 1381 he was still at Rome, where he had as master Simon of Constantinople, Archbishop of Thebes, who taught him Greek. After 1390 he was replaced at Tongres by a vice-dean. During this time he had matriculated at the new University of Cologne (founded in 1388), where for a time he was rector (1397). He made his last journey to Rome somewhat prior to that date. In 1398 he returned to Tongres, where he resumed his duties as dean. Here he occupied himself, as during his first stay, with firm and enlightened zeal in the maintenance of discipline during the period disturbed by the beginning of the Great Schism of the West. He exerted himself especially for the reform of the liturgy. He was the friend, protector, and guide of the new institutions of Windersheim and Corsendonck. Several of his works date from this period, while his liturgical writings were chiefly composed during his second stay at Rome. He was buried in the cloisters of the church of Ste-Marie at Tongres.
Radulph wrote a great deal. Besides some works on grammar, mention must be made of his chronicle of the bishops of Liège published by Chapeaville (3 vols., Liège, 1612-16) and his liturgical works. The last-named are the most important and the best of his writings, especially for the history of the Breviary and the Mass. Here he displays a great spirit of piety, showing at the same time much critical ability, learning, and wide reading. He is decidedly in favour of maintaining ancient Roman liturgical customs and rejects recent modifications. Among his writings (many still unedited) especially notable are: "Liber de canonum observantia" (ed. Hilthorp, Cologne, 1508, and in "Maxima Patrum Bibliotheca", Lyons, vol. XXVI, 289); "Calendarius ecclesiasticus Generalis" (Louvain, 1508); "De psalterio observando" and "Liber de Officiis ecclesiasticis", the last two unpublished.
BALAU, Sources de l'histoire de Liège (Brussels, 1903); BATIFFOL, Histoire du Bréviaire (Paris, 1911); FOPPENS, Bibliotheca belgica (Brussels, 1739); MOHLBERG, Radulph de Rivo (Louvain, 1911).
J. de Ghellinck
# Catholic Encyclopedia (1913)/Rachel

From volume 12 of the work.
Rachel ("a ewe"), daughter of Laban and younger sister of Lia. The journey of Jacob to the "east country" (Mesopotamia) in quest of a bride of his own kin, and his providential meeting with Rachel at the well in the open country followed by his introduction into the household of Laban are told with idyllic charm in the twenty-ninth chapter of Genesis. Jacob, being in love with Rachel, agreed to serve her father for her seven years. Laban accepted the proposal, and the seven years seemed to Jacob "but a few days, because of the greatness of his love". He was deceived, however, by Laban, who at the end of the term of service gave him to wife, not Rachel, who "was well favoured, and of a beautiful countenance", but her elder sister Lia, who was "blear-eyed", and Jacob received the younger daughter to wife only on condition of serving seven years more. Rachel, being for a time without offspring and envious of her sister, to whom four children were born, gave to Jacob as a secondary wife her handmaid Bala, whose issue, according to a custom of the times, would be reckoned as her own. From this union were born Dan and Nephtali. In the quarrel which arose between Jacob and Laban, Rachel as well as Lia sided with the former, and when departing from her father's home she carried away with her the teraphim or household gods, believing in their protecting influence over herself and her husband (Gen., xxxi, 19). Among the sons of Rachel after the "Lord remembered" her were Joseph and Benjamin, in giving birth to the latter of whom Rachel died. At the point of death "she called the name of her son Benomi, that is, The son of my pain: but his father called him Benjamin, that is, the Son of the right hand". Rachel was buried "in the highway that leadeth to Ephrata, this is Bethlehem. And Jacob erected a pillar over her sepulchre: this is the pillar of Rachel's monument, to this day" (Gen., xxxv, 18-20). The exact location of the grave of Rachel is a disputed point. A passage in Jeremias (xxxi, 15) would seem to indicate that it was on the northern border of Benjamin towards Ephraim, about ten miles north of Jerusalem. Tradition, however, has from at least the fourth century fixed the spot four miles south of Jerusalem and one mile north of Bethlehem.
VIGOUROUX, Dict. de la Bible, s. v. ; VON HUMMELAUER, Comment. in Gen., ch. xxix-xxxv.
JAMES.F. DRISCOLL
# Catholic Encyclopedia (1913)/Quinquagesima

From volume 12 of the work.
(Fiftieth.)
The period of fifty days before Easter. It begins with the Sunday before Ash Wednesday, called Dominica in Quinquagesima or Esto Mihi from the beginning of the Introit of the Mass; it is a Sunday of the second class, and the color the Mass and Office is violet. For many early Christians it was the beginning of the fast before Easter, hence called, as with the Syrians, Dom. ingressus jejunii. For some, Quinquagesima marked the time after which meat was forbidden and was therefore called Dom. carnis privium, ad carnes tollendas, carnevala; by the Poles, Ned. zapustna. Since these regulations affected mainly the clergy, we find the name carnis privium sacerdotum and in Germany herren fastnacht. Where abstinence from meat began earlier, this Sunday introduced the time in which neither milk nor eggs etc, (ova et lacticinia) were allowed, hence called by the Greeks Dom. cesei comestrix et ovorum; Melchites, sublationis ovorum et casei; Austrians, Käse- or Milchfaschingsonntag, Sonntag in der Butterwoche; Italians, de'latticini; and Serbians, bele poklade (white meats). The Slavs name it Ned. III. predpepelnicna, i.e. the third Sunday before Ash Wednesday; Bohemians, Ned. II po devitniku, i.e. the second Sunday after the ninth before Easter. In many places this Sunday after and the next two days were used to prepare for Lent by a good confession; hence in England we find the names Shrove Sunday and Shrovetide. As the days before Lent were frequently spent in merry-making, Benedict XIV by the Constitution "Inter Cetera" (1 Jan., 1748) introduced a kind of 'Forty Hours' Devotion to keep the faithful from dangerous amusements and to make some reparation for sins committed. Quinquagesima also means the time between Easter and Pentecost, or from the Saturday after Easter to the Sunday after Pentecost; it is then called Quinquagesima Paschae paschalis, or laetitae.
FRANCIS MERSHMAN
# Castes and Tribes of Southern India/Pattan

​Pattan.— The equivalent of the Brāhman Bhatta. A name by which some Kammālans, especially goldsmiths, style themselves.
# Castes and Tribes of Southern India/Pattola Mēnōn

​Pattola Mēnōn. — Recorded, in the Cochin Census Report, 1901, as a sub-caste of Nāyars, who are accountants in aristocratic families.
# Castes and Tribes of Southern India/Pattu Sālē

​Pattu Sālē.——A sub-division of Sālēs, who weave silk (pattu) fabrics.
# Castes and Tribes of Southern India/Pattanavada

​Pattanavada.— A synonym for the Mogēr fishing caste, the settlements of which are called pattana.
# Castes and Tribes of Southern India/Pattegāra

​Pattegāra (headman). — An exogamous sept of Okkiliyan.
# Castes and Tribes of Southern India/Pattindla

​Pattindla (silk house). — An exogamous sept of Tōta Balija.
# Castes and Tribes of Southern India/Pattar

​Pattar.— The Pattars are Tamil Brāhmans, who have settled in Malabar. The name is said to be derived from the Sanskrit bhatta. It is noted, in the
​Madras Census Report, 1901, that Pattar (teacher) has been recently assumed as a title by some Nōkkans in Tanjore. (See Brāhman.)
# Castes and Tribes of Southern India/Pattariar

​Pattariar. — Recorded, in the Madras Census Report, 1901, as a Tamil corruption of Pattu Sāliyan (silk-weaver). Pattariar or Pattalia is a synonym of Tamil-speaking Sāliyans.
# Catholic Encyclopedia (1913)/Medea

From volume 10 of the work.
A titular see of Thrace, suffragan of Heraclea. This name and the modern name (Midieh) are derived from the ancient Salmydessos or Alydessos, Herodotus (IV, 93) says that the inhabitants yielded to Darius after some resistance; Xenophon and his companions in arms subjugated it with much difficulty (Anab., VII, 5, 12). The city is also mentioned by Sophocles (Antig., 969) by Æschylus (Prom. 726), who places it wrongly in Asia, Diodorus Siculus (XIV 37), Strabo (VII, vi, 1; XII, iii, 3; I, iii, 4, 7), Ptolemy (VII, xi, etc.), who all agree in locating its harbour on the Black Sea and very much exposed to the winds; moreover, the shore was sandy and unfavourable for navigation. Theophanes (Chronogr., an. m. 6255) mentions it under the name Medeia in the year 763. The Emperor Joannes Cantacuzenus, having taken it in 1352, was almost killed there by the Turks (Histor., IV, 10); it is also frequently mentioned in official acts (Miklosich and Muller), "Acta patriarchatus Constantinopolitan", Vienna, II, 600). Medea is mentioned as a suffragan of Heraclea towards 900 in the "Notitia" of Leo the Wise (Gelzer, "Ungedruckte . . . Texte der Notitae episcopatuum", 552); it is mentioned in the same way in the "Notitia" of Manuel Comnenus about 1170 and of Michael VIII about 1270 (Parthey, "Hieroclis Syneedemus", 104, 204). Shortly after, under Andronicus II, Medea was made an autocephalous archbishopric, and towards 1330 a metropolitan see (Gelzer, op. cit., 601). In 1627 the metropolitan sees of Medea and Sozopolis were united, to be again separated in 1715. A little later Medea was united with Bizya, at least among the Orthodox Greeks, and it is so still. Le Quein (Oriens christianus, I, 1143-1146) gives the names of five Greek metropolitans, and Eubel (Hierarchia catholics medii aevi, I, 355) mentions two Latin titularies of the fourteenth century. To-day Medea or Midieh is a part of the sanjak of Kirk-Kélissi in the vilayet of Adrianople; there are two thousand Greeks and some Turks.
PTOLEMY, Geographiia s. v. Sallmydessos, ed. MULLER, I, 475; SMITH, Dictionary of Greek and Roman Geography, II, s. v. Salmydessus.
S. VAILHÉ
# Catholic Encyclopedia (1913)/Megara

From volume 10 of the work.
A titular see, suffragan to Corinth, in Achaia. The city, which was built on an arid strip of land between two rocks, had two ports, on the Savonic Gulf and the Gulf of Corinth respectively. In the eighth and seventh centuries, B.C., Megara became the metropolis of flourishing colonies, the chief of which were Megara Hyblaea, and Selinus, in Sicily, Selymbria, Chalcedon, Astakos, Byzantium, and the Pontic Heraclea. The exclusion of Megara from the Attic market by Pericles, in 432, was one cause of the Peloponnesian War. The Megarian territory, already very poor, was then ravaged year after year, and in 427 Nicias even established a permanent post in the island of Minoa over against Nisea. Shortly before this Megara had become the birthplace of the Sophist, Eucleides, a disciple of Socrates, who, about the year 400 B.C., founded the philosophic school of Megara, chiefly famous for the cultivation of dialectic. It subsequently shared the political vicissitudes of the other Greek cities. About the end of the fifth century after Christ, under the Emperor Anastasius I, its fortifications were restored. The names of some early Greek bishops of Megara are given in Le Quien, "Oriens Christianus", II, 205. In the "Notitia episcopatuum" of Leo the Wise (c. 900), the earliest authority of the kind for this region, the name of Megara does not appear. Numerous Latin bishops in the Middle Ages are mentioned in Eubel, "Hierarchia catholica medii aevi", I, 348; II, 208. Megara is now a town of 6500 inhabitants, the capital of a deme of the same name. On Easter Sunday the women there perform an antique dance which people come from Athens to see. Not a vestige remains of the temples which Pausanias described. Efforts are made to locate the acropoles of Minoa and Nisea on various little eminences along the coast.
REINGANUM, Dasalte Megaris (Berlin, 1825); LEAKE, Northern Greece, II, 388; SMITH, Dict. Greek and Roman Geog., II, 310-17.
S. VAILHÉ
# Catholic Encyclopedia (1913)/Megarians

From volume 10 of the work.
The Megarian School is one of the imperfectly Socratic Schools, so called because they developed in a one-sided way the doctrines of Socrates. The Megarians, of whom the chief representatives were Euclid, the founder of the school, and Stilpo, flourished at Athens, during the first half of the fourth century B.C. Borrowing from the Eleatics, especially from Parmenides, the doctrine that there is no change or multiplicity in the world, they combined this principle with the Socratic teaching that knowledge by means of concepts is the only true knowledge. It follows from this that the only reality is the unchangeable essential nature, that the world of our sense experience is an illusion, and that there is nothing possible except what actually exists. The affirmation of the existence of "bodiless forms", which seems to have been the Megarian designation for the unchangeable essential natures of things, is the school's most important contribution to speculative thought. Its analogy with the Platonic doctrine of ideas is evident. In the practical portion of their teaching the Megarians emphasized the supremacy of the notion of goodness. Knowledge, Socrates taught, is the only virtue; it is identical with moral excellence. The highest object of knowledge is the highest good. But, as the Eleatics taught, the highest object of knowledge is the highest reality, being. Therefore, the Megarians conclude, the highest good and the highest reality are one and the same. Whatever Parmenides predicated of being, namely oneness, immutability, etc., may be predicated of the good also. The good is insight, reason, God; it alone exists. In order to defend these tenets, which to the popular mind seemed not only untrue but absurd, the Megarians developed to a high degree the art of disputation. This art (the eristic method, or method of strife, as it was called in contradistinction to the heuristic method, or method of finding, advocated by Socrates), was introduced into philosophy by the Eleatic, Zeno, surnamed the Dialectician. It was adopted by the Megarian School, and carried by the followers of Euclid to a point where it ceased to serve any useful or even serious purpose. To Euclid himself we owe the use of the method of argumentation known as the reductio ad absurdum, which consists in attacking, not the premises, but the conclusion, of the opponent's argument and showing the absurd consequences which follow if his contention is admitted. This method, however, was germinally contained in Zeno's procedure by which, in a series of specious fallacies he had striven to show that motion, change, and multiplicity are illusions.
WILLIAM TURNER
# Catholic Encyclopedia (1913)/Augusta Theodosia Drane

From volume 5 of the work.
In religion MOTHER FRANCIS RAPHAEL, O.S.D.; b. at Bromley near London, in 1823; d. at Stone, Staffordshire, 19 April, 1894. Her parents were both Protestants, her father being managing partner in an East India mercantile house. Her remarkable natural gifts were developed by wide reading at a very early age. In 1837 she moved with her family to Babbicombe, Devonshire, where she read much of the early literature of the Oxford Movement. Burnet's "History of the Reformation", she declared, was the real cause of her conversion. It was not, however, till 1847 that she grew uneasy as to her religious beliefs, whereupon she consulted Keble and Pusey, but without satisfaction. The influence of Maskell, then Vicar of St. Mary Church, helped her more and she confided to him a scheme called "Ideal of a Religious Order". He told her that such an order existed in the Catholic Church, naming the Third Order of St. Dominic. This made a profound impression on her mind and gradually she was drawn to the Church. She was received at Tiverton, 3 July, 1850, and in 1852 entered the Third Order of St. Dominic at Clifton. On 8 Dec., 1853, she was professed at the new convent of Stone, Staffordshire, and was there employed in teaching and in writing various books, meanwhile making great spiritual progress. In 1860 she was appointed mistress of novices, but in 1863 became mistress of studies instead, thus obtaining more leisure for writing. In 1872 she became prioress under her friend, Mother Imelda Poole, and on the death of the latter in 1881 succeeded her as provincial (25 Nov., 1881), thus taking charge of the whole congregation and the convents of Stoke-on-Trent, Bow, and St. Mary Church. Her character was well summed up by Bishop Ullathorne, when he described her as "one of those many-sided characters who can write a book, draw a picture, rule an Order, guide other souls, superintend a building, lay out grounds, or give wise and practical advice with equal facility and success." She continued to grow in remarkable sanctity till her death, which took place a fortnight after she had ceased to be provincial.
Her works include: "The Morality of Tractarianism" (1850), published anonymously; "Catholic Legends and Stories" (1855); "Life of St. Dominic" (1857); "Knights of St. John" (1858); "Three Chancellors, Wykeham, Waynflete and More" (1859); "Historical Tales" (1862); "Tales and Traditions" (1862); "History of England for Family Use" (1864); "Christian Schools and Scholars" (1867); "Biographical Sketch of Hon. H. Dormer" (1868); "Songs in the Night" (1876); "New Utopia" (1876); "History of St. Catherine of Siena" (1880); "History of St. Dominic" (1891); "The Spirit of the Dominican Order" (1896), and some smaller pieces. She translated the "Inner Life of Père Lacordaire" (1868), edited a "Life of Mother Margaret Mary Hallahan" (1869), "Archbishop Ullathorne's Autobiography" (1891), and "Letters of Archbishop Ullathorne" (1892).
EDWIN BURTON
# Catholic Encyclopedia (1913)/Auguste-François Maunoury

From volume 10 of the work.
Maunoury, Auguste-François, Hellenist and exegete, b. at Champsecret, Orne, France, 30 Oct., 1811; d. at Séez, Orne, 17 Nov., 1898. He made brilliant classical studies at the preparatory seminary at Séez, to which institution he returned after his theological course, and where he spent the whole of his long priestly career. Until 1852, he taught the classics with great success, and then became professor of rhetoric, a position which he occupied for twenty-two years. During this period, keeping abreast of the progress of Hellenistic studies in France and Germany, he composed, published, and revised those of his works ("Grammaire de la Langue Grecque"; "Chrestomathie" etc.) which proved him to be one of the best Greek scholars of his day. Towards 1866, Maunoury began his work as a commentator of Holy Writ, by treating some sections of the Gospel in the "Semaine Catholique" of his native diocese; but it was only after 1875, that he gave himself fully to the pursuit of Biblical studies. In 1877, he became canon of the cathedral of Séez; and the following year, he began to publish his commentaries on all the Epistles of the New Testament.
These commentaries appeared in five volumes, as follows: (1) "Com. sur L'Epître aux Romains" (Paris, 1878); (2) "Com. sur les deux Epîtres aux Corinthiens" (Paris, 1879); (3) "Com. sur les Epîtres aux Galates, aux Ephésiens, aux Phillippiens, aux Colossiens, et aux Thessaloniciens" (Paris, 1880); (4) "Com. sur les Epîtres à Timothée, à Tite, à Philémon, aux Hébreux" (Paris, 1882); (5) "Com. sur les Epîtres Catholiques de St Jacques, St. Pierre, St. Jean et St. Jude" (Paris, 1888). In explaining the Sacred Text he made an excellent use of his great familiarity with Greek grammar and authors, availed himself chiefly of the commentaries of St. John Chrysostom and Theodoret, and always remained an enlightened and safe theologian. In 1894, he published his "Com. in Psalmos" (2 vols., Paris), a Latin work, written with elegance, almost exclusively on the basis of the Vulgate and the Septuagint. His only contribution to apologetics is a volume entitled "Soirées d'Automne, ou la Religion prouvée aux gens du monde" (Paris, 1887).
HURTER, Nomenclator; Vig., Dict. de la Bible, s.v.
FRANCIS E. GIGOT
# Catholic Encyclopedia (1913)/Augilæ

From volume 2 of the work.
(Or Augila).
A titular see of Cyrenaica in Northern Africa. It was situated in an oasis in the Libyan desert which is still one of the chief stations (Audjelah, Aoudjila) on the caraven route from Cairo to Fezzan. Its forests of date-palms were famous in the time of Herodotus (IV, 172); they still crown the three small hills that rise out unbroken desert of red sand which in the near vicinity is strongly impregnated with salts of soda. The Moslem population is now about 10,000 and is governed by an official of the Bay of Tripoli who draws from the oasis an annual revenue $12,000.
THOMAS J. SHAHAN
# Catholic Encyclopedia (1913)/August Allerstein

From volume 1 of the work.
​Allerstein (or Hallerstein), August, Jesuit missionary in China, b. in Germany; d. in China, probably about 1777, and consequently after the suppression of the Society. His mathematical and astronomical acquirements recommended him to the imperial court at Pekin, where he won the esteem of the Emperor Kiang-long. who made him a mandarin, and Chief of the Department of Mathematics, a post he held for many years. He has given the world a census of China for the 25th and 26th years of the reign of Kiang-long. His list and the Chinese translation reached Europe in 1779. The work is precious for the reason that the Tatar conquerors objected to census-taking, or at least to census-publication, lest the Chinese might recognize their strength and grow restless. Another element of its value is that it confirms all the calculations of one of his predecessors, Father Amiot (q. v.) and affords a proof of the progressive increase of the Chinese population. In the 25th year he found 196,837,977 souls, and in the following year, 198,214,624. Allerstein's census is to be found in "Déscription Générale de la Chine", p. 283.
Michaud, Biogr. univ., s.v.
T. J. Campbell.