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# Catholic Encyclopedia (1913)/Lambert Le Bègue

From volume 8 of the work.
Priest and reformer, lived at Liège, Belgium, about the middle of the twelfth century. The son of poor people, he was ordained priest in a more or less legitimate way, and was probably parish-priest of St-Christophe at Liège. He began preaching against the abuses and the vices of the clergy, protesting against simony, the ordination of sons of priests, and certain customs in the administration of the Sacrament of Baptism and the celebration of Mass. Some of his opinions are not above suspicion, his ideas for instance concerning the day of rest and Masses for the dead. In time he gathered about him a popular following, for whom he translated into the vernacular the Life of the Blessed Virgin, the Acts of the Apostles, and the Epistles of St. Paul, with commentaries; these translations unfortunately have not been preserved. Probably at this period he organized the association known as Béguines, whose name cannot be derived philologically from "to beg" (i.e. to pray), but is probably derived from the name bègue (stammerer) given to Lambert, to whom, in fact, the foundation is attributed by several contemporary and trustworthy authorities. But he also had adversaries, especially among the clergy, and it was to refute them that he wrote a defense of his theories, entitled "Antigraphum Petri". His writings reveal him a man very learned for his time; they abound with quotations, not only from the Bible, but also from the Fathers of the Church (e.g. St. Gregory, St. Augustine, and St. Bernard), and even from profane authors like Ovid, Virgil, and Cicero. Accused of heresy, he was condemned and imprisoned notwithstanding his appeal to the Holy See. He succeeded in making his escape and went over to the antipope Callistus III, who had been recognized by Raoul of Zahringen, Prince-Bishop of Liège. He wrote to the pope several letters in justification of his doctrines and conduct, but the result of these endeavors is not known. In all probability he returned to Liège and died there in 1177.
FAYEN, L'Antigraphum Petri el les lettres concernant Lambert le Bigue conservees dans le manuscrit de Glasgow in Compterendu des seances de la Commission royale d'histoire, IX (5th series, Brussels, 1899), 255 sqq.; FHEDERICQ, Les documents de Glasgow concernant Lambert le Begue in Bulletins de l'Academie royale de Belgique, XXIX (3rd series, Brussels, 1895), 148-990; DARIS, Notices histonques sur les Eglises du diocese de Liege, XVI (Liege, 1896), 5; KURTH, La Cite de Liege au Moyen-Age, II (Brussels, 1910), 344.
M.A. FAYEN
# Catholic Encyclopedia (1913)/Lambert of St-Bertin

From volume 8 of the work.
Benedictine chronicler and abbot, b. about 1060; d. 22 June, 1125, at St-Bertin, France. He came of a distinguished family, and, when still young, entered the monastery of St-Bertin. He afterwards visited several famous schools in France, having first laid the foundation of his subsequent learning by the study in his own monastery of grammar, theology, and music. For some time he filled the office of prior, and in 1095 was chosen abbot at once by the monks of St-Bertin and by the canons of St-Omer. He was thus drawn into closer relations with Cluny, and. instituted through the Cluniac monks many reforms in his somewhat deteriorated monastery. Needless to say, he encountered no little opposition to his efforts, but, thanks to his extraordinary energy, he finally secured acceptance for his views, and rehabilitated the financial position of the monastery. He was a friend of St. Anselm and exchanged verses, still extant, with Reginald of Canterbury (ed. Libermann in "Neues Archiv der Gesellschaft fur altere Geschichte", XIII, 1888, pp. 528; 531-34). Even during his lifetime, Lambert was lauded in glowing terms for his great learning by an admirer-not a monk of St-Bertin-in the "Tractatus de moribus Lamberti Abbatis S. Beretini" (ed. Holder-Egger in "Mon. Ger. Hist. SS.", XV, 2, 946-53). This work mentions several otherwise unknown writings of Lambert, e.g. "Sermones de Vetere Testamento", also studies on free will, the Divine prescience, original sin, origin of the soul, and questions of physical science. He is probably identical with Lambert, the Canon of St. Omer who wrote the famous "Liber floridus", a kind of encyclopedia of Biblical, chronological, astronomical, geographical, theological, philosophical and natural history subjects, a detailed description of which is given in the "Historia comitum Normannorum, comitum Flandriae". It is an extract or synopsis from different authors, and was begun in 1090 and finished in 1120.
POTTHAST, Bibl. Hist. Med. Aevi. I, 705; Biogr. Nat. De Belgigue, XI (1891), 162-66; WATTENBACH, Geschichtsquellen, II (1894), 170 sq.
PATRICIUS SCHLAGER
# Catholic Encyclopedia (1913)/Lake Indians

From volume 8 of the work.
Called by themselves SENIJEXTEE and possibly identical with the LAHANNA of Lewis and Clark in 1805, a small tribe of Salishan stock, originally ranging along Columbia River in northeast Washington from about Kettle Falls to the British line. In 1820 Fort Colville trading-post was established by the Hudson Bay Company in their country, but they remained almost unchanged until Christianized in 1846, chiefly through the efforts of the Jesuit Father Adrian Hoecken, who in that year established the summer mission of St. Paul at the Falls. In 1870 they were officially described as living entirely by hunting and fishing, selling their furs to the traders, well fed and clothed, peaceable, friendly, independent, and Catholic in religion. They numbered then 239. In 1872 they were collected with other kindred tribes upon Colville Reservation in the same territory. With the other confederated tribes they are now attached to the mission of Saint John Francis Regis, at Ward, in charge of the Jesuit Fathers, assisted by the Sisters of Charity of Providence. They numbered 283 in 1908, a considerable increase over earlier figures. (See also KALISPEL INDIANS.)
BUREAU CATH. IND. MISSIONS, Reports (Washington), Reports of Commissioner of Indian Affairs (Washington); MOONEY in Handbook Am. Inds., I (Washington, 1907), s. v. Missions; SHEA, Catholic Missions (New York, 1854); DE SMET, Oregon Missions (New York, 1847); WINANS in Report of Commissioner of Indian Affairs (Washington, 1870).
JAMES MOONEY
# Catholic Encyclopedia (1913)/Lagania

From volume 8 of the work.
A titular see in Galatia Prima. The town is mentioned by Ptolemy, V, i, 14, and in several ancient geographical documents, often with an altered name and with no historical information. It received the name of Anastasiopolis in the reign of Emperor Anastasius I (491-518), and is very probably to be identified with the actual Bey-Bazar, chief town of a caza of the vilayet of Angora, with 2500 Mussulman inhabitants. Lagania, or Anastasiopolis, had an episcopal see, suffragan of Ancyra, and mentioned by the "Notitiae Episcopatuum" up to the twelfth and thirteenth centuries. Lequien (Oriens Christ., I, 485-88) wrongly took these names as indicating two distinct sees, and his list of bishops is very incorrect. It must be revised as follows: Euphrasius, who attended the Council of Nicaea, 325; Theodosius, end of the sixth century; Timothy, his successor; St. Theodore the Syceote, d. 22 April, 613; Genesius, present at the Councils of Constantinople, 680 and 692; Theophilus, at Nicaea, 787; Marianus, at Constantinople, 879.
RAMSAY, Historical Geography of Asia Minor (London, 1890), 240; PERROT, Exploration archeologique de la Galatie (Paris, 1872), 217 19; BAUDRILLART, Dictionnaire d'histoire et de geographie eccles., s. v. Anastasiopolis.
S. Pétridès.
# Catholic Encyclopedia (1913)/Helenopolis

From volume 7 of the work.
A titular see of Bithynia Prima, suffragan of Prusa. On the southern side of the Sinus Astacenus was a place known as Drepana or Drepanon, where about 258 St. Helena, mother of Constantine the Great, was born. Near it were some famous mineral springs. In 318 Constantine gave the place the name Helenopolis, and built there a church in honour of the martyr St. Lucian; it soon grew in importance, and Constsntine lived there very often towards the end of his life. Justinian built there an aqueduct, baths, and other monuments. Yet it does not seem ever to have grown in prosperity, and hence it was slightingly called Eleinou Polis, "the wretched town". It has been identified with the modern village of Hersek in the vilayet of Broussa. The mineral springs are those of Coury near Yalova. Helenopolis occurs in the "Notitif Episcopatuum" until the twelfth and thirteenth centuries. Lequien (Oriens Christ., I, 623) mentions nine of its bishops; Macrinus, the first, is said to have been at the Council of Nicaea (325), but his name is not given in the authentic lists of the members of the council. About 400 the church of Helenopolis was governed by Palladius, the friend and defender of St. John Chrysostom, and author of the famous "Historia Lausiaca". The last known bishop assisted at the Photian Council in Constantinople (879).
There was another Helenopolis, suffragan of Scythopolis in Palestina Secunda; and a third, suffragan of Sardes in Lydia.
S. Pétridès.
# Catholic Encyclopedia (1913)/Helmold

From volume 7 of the work.
A historian, born in the first half of the twelfth century; died about 1177. He was a native of, or at least he grew up in, Holstein (Germany), and received his instruction in Brunswick from Gerold, the future Bishop of Oldenburg. Later he came under the direction of the saintly Vicelinus, the Apostle of the Wends, first in the Augustinian monastery of Faldera, afterwards known as Neumünster. He finally became a parish-priest at Bosow on Plöne See. He wrote, at Gerold's suggestion, a chronicle of the Wends ("Chronica Slavorum" or "Annales Slavorum"), the purpose of this chronicle was to demonstrate how Christianity and German nationality gradually succeeded in gaining a footing among the Wends, especially in the eastern portion of Holstein. As an eyewitness he gives a clear description in fluent Latin of Vicelinus's self-sacrificing missionary labours, of the founding of the bishopric in Oldenburg, of the transfer of this bishopric to Lübeck when German commerce at the latter place had become more important than in the former city, of the spread of German influence among the Wends, of the merciless subjugation and extermination of these, and of the summoning to their lands of foreign settlers, principally Westphalian and Dutch. The work is divided into two parts: the first covers a period closing with the year 1168, while the second continues to the year 1171. This second part, however, was written subsequently to 1172. He drew his knowledge of the earliest period from the church history of Adam of Bremen and the Saxon records bearing on Henry IV, besides the life of Willehadus, the list of Ansgarius, and perhaps also a life of Vicelinus, but the summaries which he made of these records are unreliable. He is, however, our most important source of information for the history of his own period, his account of which rests on the verbal information of Vicelinus and of Gerold. His fund of information becomes noticeably meagre after the latter's death in 1163. His trustworthiness has been very seriously questioned in recent times (see particularly Sehirren, "Beiträge zur Kritik holsteinischer Geschichtsquellen", Leipzig, 1876) owing to his antagonism towards the archbishops of Bremen and his partiality for the Oldenburg-Lübeck bishopric, but it should not be supposed that be was guilty of an intentional falsification of facts [cf. with Schirren's observations and conclusions Wigger, "Ueber die neueste Kritik des Helmold" in "Jahrbücher des Vereins für Mecklenburgische Geschichte", XLII (1877), 21-63]. The chronicle was first published in 1556 at Frankfort on the Main, and finally in "Mon. Germ. Hist.: Script.", XXI (1868), 11-99, and in "Script. rer. Germ."
WATTENBACH, Deutschlands Geschichtsquellen, II (1894), 338-41; POTTHAST, Bibliotheca historica, I (1896), 576.
PATRICIUS SCHLAGER.
# Catholic Encyclopedia (1913)/Helen More

From volume 10 of the work.
(DAME GERTRUDE.)
Benedictine nun of the English Congregation; b. at Low Leyton, Essex, England, 25 March, 1606; d. at Cambrai, France, 17 August, 1633. Her father, Cresacre More, was great-grandson of Blessed Thomas More; her mother, Elizabeth Gage, was sister of Sir John Gage, Baronet, of Firle, Sussex, lord chamberlain to Queen Mary. Her mother dying at an early age, Helen's care and education now devolved upon her father. By persuasion of Dom Benet Jones, O.S.B., she joined his projected foundation at Cambrai, and was first among nine postulants admitted to the order, 31 Dec., 1623, but vacillation of mind so disquieted her novitiate, that only with the greatest hesitation she pronounced her vows on 1 January, 1625; nor was she even then quite free from scruples and temptations, until she had availed herself of Dom Augustine Baker's prudent guidance. A year or two later, having now become Dame Gertrude, learning from him the use of affective prayer, a complete change was wrought in her; rapidly advancing in the interior life, she became a source of edification to the infant community, and, in 1629, when a choice of abbess must be made, her name, conjointly with that of Catharine Gascoigne, was sent to Rome for a dispensation on point of age. Catharine was eventually chosen, but Gertrude was always honoured as chief foundress. Supporting her abbess by lifelong devotion, promoting peace and good observance, she was universally beloved. None suffered more nor with edifying fortitude than Dame Gertrude, under a heavy trial to which the community was subjected through interference of the vicar, Dom F. Hull, with Father Baker's teachings. Later, doubts arising as to her mode of prayer, formal inquiry was made, resulting in approval at the General Chapter in 1633, during the sessions of which, however, Gertrude was attacked by small-pox and died a peaceful death.
Some papers found after her death and arranged by Father Baker, were afterwards published in two separate works: one entitled "The Holy Practices of a Divine Lover, or the Sainctly Ideot's Devotions" (Paris, 1657); the other, "Confessiones Amantis", or "Spirtual Exercises", or "Ideot's Devotions", to which was prefixed her "Apology", for herself and for her spiritual guide (Paris, 1658), both recently republished.
BAKER, Life and Death of Dame Gertrude More (MS., written soon after her death very rare); WELD-BLUNDELL, Inner Life and Writings of D. Gertrude More (2 vols., London, 1910); SWEENEY, Life and Spirit of Father Baker (London, 1861); WELDON, Chronological Notes (Stanbrook, 1881); LANE-FOX, introduction to his edition of The Holy Practices of a Divine Lover (Fort-Augustus, 1908).
E. B. Weld-Blundell.
# Catholic Encyclopedia (1913)/Heliogabalus

From volume 7 of the work.
(ELAGABAL)
The name adopted by Varius Avitus Bassianus, Roman emperor (218-222), born of a Syrian family and a grandnephew of Julia Domna, the consort of Emperor Septimus Severus. When Emperor Caracalla had fallen a victim to a conspiracy of his officers at Carrhæ in 217, the prætorian prefect, M. Opellius Macrinus, seized the reins of power. Empress Julia Domna committed suicide; her sister, Julia Mæsa, was exiled to Emesa with her daughters and her eldest grandchild, Avitus Bassianus. The latter was appointed priest of the sun-god Elagabal, whose name he adopted. A report was then spread among the soldiers in Syria, that Elagabalus was a son of Caracalla, and by appointment the fifteen-year-old youth betook himself to the Roman camp in 218, and allowed himself to be elected emperor on 16 May by the soldiers. He received the official name of M. Aurelius Antoninus in recognition of the general desire to pay a tribute to the memory of the glorious Antonine. A rising in favour of Macrinus failed, as well as his attempt to win over the soldiers and the inhabitants of Rome by bribery. An important battle fought on the borders of Syria and Phœnicia to the east of Antioch, was decided in favour of Heliogabalus; the troops of Macrinus, bribed by money and promises, joined the army of his opponent, while Macrinus himself was put to death during the flight. Heliogabalus lived in Rome as an oriental despot and, giving himself up to detestable sensual pleasures, degraded the imperial office to the lowest point by most shameful vices, which had their origin in certain rites of oriental naturalistic religion. His mother Soæmias and his grandmother Julia Mæsa, who also took part in the sessions of the Senate, exercised a controlling influence over Heliogabalus. A conical, black, meteoric stone from Emesa served as the idol of the sun-god, which Heliogabalus married to the Syrian moon-goddess Astarte, introduced from Carthage, and whose high-priest became pontifex maximus of Rome. This led to the greatest religious confusion and disintegration among the pagans in the city, the Christians affording a marked contrast in the manner in which they maintained the integrity of their faith. Influenced by his grandmother, the emperor adopted his so far uncorrupted twelve-year-old cousin Aurelius Alexander, and assigned him the title of Cæsar. The repeated attempts of Heliogabalus to encompass his cousin's death were always frustrated by the soldiers. In a mutiny in favour of Alexander (11 March, 222) Heliogabalus was murdered, together with his mother.
SCHILLER, Römische Kaiserzeit (Berlin, 1883); ALLARD, Hist. des persécutions de l'Eglise (Paris, 1875-); REVILLE, La religion à Rome sous les Sévèred (Paris, 1866); DUCHESNE, dfHist. ancienne de l'Eglise, I (2nd ed., Paris, 1906); SMITH, Dict. of Greek and Roman Biog., s. v.
KARL HOEBER
# Catholic Encyclopedia (1913)/Helena Tarabotti

From volume 14 of the work.
Nun and authoress, b. at Venice, 1605; d. there 1652. Obliged by her father, who was descended from a family of Bergamo, to enter the Convent of Sta. Anna at Venice, at the age of eleven years, she remained there, under the name of Arcangela, without any religious vocation. In earnest study, her keen spirit found its element, and through various works she became an authoress of some repute. Her first books betray an unsettled state of mind, but later she wrote treatises on the spiritual life in which, through the influence of Cardinal Cornaro, Patriarch of Venice, she finally found peace. Her more worldly works, partly pseudonymous, are: "Antisatira d'A[rcangela]T[arabotti] in risposta alla satira Menippea contro il lusso donnesco di Francesco Buoninsegni", Venice, 1644; "Lettere familiari e di complemento", Venice, 1650; "Difesa delle donne contro Orazio Plata", Venice, 1651; "La semplicita ingannata", Leyden, 1654; the last two were written under the name of Galerana Barcitotti. The books referring to spiritual life are: "La luce monacale"; "Via per andare al cielo"; "Paradiso monacale"; "Purgatorio delle mal maritate"; "Contemplazioni dell' anima amante".
CICOGNA, Delle Tuscrizionia Veneziane (Venice, 1824-65), I, 135-36, 164, 359; II, 430; V, 536-37; VI, 807-08; Dizionario geografico storico biografico italiano, part II (Florence, 1848), 1610; CANTU, Parini e la Lombardia (Milan, 1854), 199.
LIVARIUS OLIGER
# Catholic Encyclopedia (1913)/Heinrich von Veldeke

From volume 7 of the work.
A medieval German poet of knightly rank; b. near Maastricht in the Netherlands about the middle of the twelfth century. He received a learned education, knew Latin and French, and was familiar with the writings of Virgil and Ovid. His chief work is the "Eneide" (Eneit), an epic poem dealing with the love romance of Æneas and Dido. The greater part of the poem had been completed by 1175 at the court of Cleves, when the manuscript, which had been loaned to a Countess of Cleves, was carried away to Thuringia. There after nine years the poet regained possession of it, and finished his poem under the patronage of Hermann, the Count Palatine of Saxony, afterwards Landgrave of Thuringia. This happened before 1190, when Hermann became landgrave, but later than 1184, the date of the great Whitsuntide festival given by Frederick I at Mainz, at which the poet was present. The "Eneide" is based on an old French romance of unknown authorship, though it is possible that Virgil's poem was also used. The subject is treated with considerable freedom and thoroughly medievalized. Minne or love is the central theme of the poem. Its form is the short rhyming couplet used by all subsequent writers of courtly epics. Through the introduction of a strict metrical form, purity of rhyme, and the courtly style, Heinrich von Veldeke became the pioneer of the romances of chivalry in Germany. Previous to the "Eneide" he had written at the instance of a Countess of Los and epic on the legend of St. Servatius. Besides the epics he also composed lyrics, which in structure and versification show the French influence, so that in the field of the Minnesong also he was one of the first to introduce the foreign element into German literature. Editions of the "Eneide" were given by L. Ettmüller (Leipzig, 1852) and O. Behaghel (Heilbronn, 1882); the "servatius" by J. H. Bormans (Maastricht, 1858). The lyrics are found in Ettmüller's edition, also in Lachmann and Haupt's "Minnesangs Frühling", IX (2nd ed., Leipzig, 1888). Selections from all the works were edited by P. Piper in his "Höfische Epik", pt. I, 56-281 (in Kürschner's "Deutsche National Literatur", IV).
Consult the introductions to the editions above mentioned; also non Muth, H. von Veldeke und sie Genesis der romantischen und heroischen Epik um 1190 (Vienna, 1880); and Krams, H. von Veldeke und die mittelochdeutsche Dichtersprache Halle, 1899).
ARTHUR F.H. REMY
# Catholic Encyclopedia (1913)/Heisterbach

From volume 7 of the work.
(Vallis S. Petri).
A former Cistercian monastery in the Siebengebirge near the little town of Oberdollendorf in the Archdiocese of Cologne. It traces its origin to a knight named Walther, who lived as a recluse on the Stromberg, or Petersberg, one of the mountains forming the Siebengebirge. When numerous disciples began to settle near the cell of Walther, he built a monastery (1134) where they lived according to the Rule of St. Augustine. After the death of Walther his disciples left their monastery on the Petersberg and built the monastery of Reussrath on the Sulz. In 1189 Archbishop Philip of Cologne requested Gisilbert, the Abbot of the Cistercian monastery of Himmerod in the Diocese of Trier, to repeople the deserted monastery of Petersberg with Cistercians from Himmerod. On 22 March, 1189, twelve Cistercian monks with their newly-appointed Abbot Hermann took possession of Petersberg. Three or four years later they removed to the foot of the mountain, where they built a new monastery which they called Petersthal or Heisterbach. The famous basilica of Heisterbach was begun by Abbot Gerard (1195-1208), and consecrated in 1237 under Abbot Henry (1208-1244). Being built during the period of transition from the Romanesque round arch to the Gothic pointed arch, its style of architecture was a combination of the Romanesque and the Gothic. Heisterbach, which had large possessions and drew revenues from many neighbouring towns, remained one of the most flourishing Cistercian monasteries until its suppression in 1803. The library and the archives were given to the city of Dusseldorf; the monastery and the church were sold and torn down in 1809, and at present only the apse with the ruins of the choir remains. Caesarius of Heisterbach, one of the greatest men that the Cistercian Order has produced, was a monk at this abbey (1199-c. 1240). A monument was erected in his honour near the ruins of Heisterbach in 1897.
SCHMITZ, Die Abtei Heisterbach (Dusseldorf, 1900); POHL, Schicksale der letzten Monche v. Heisterbach in Annalen des hist. Vereins fur den Niederrhein (1902), 88-111; REDLICH, Aufhebung der Abtei Heisterbach, ibidem (1901), 86-95.
MICHAEL OTT
# Cassandra (Robinson)

First published in the periodical The Boston Transcript
* "Cassandra", in The Man Against the Sky; a Book of Poems (1916)
* "Cassandra", in Collected Poems (1921)