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# Catholic Encyclopedia (1913)/St. Eulalia of Barcelona

From volume 5 of the work.
Eulalia of Barcelona, Saint, a Spanish martyr in the persecution of Diocletian (February 12, 304), patron of the cathedral and city of Barcelona, also of sailors. The Acts of her life and martyrdom were copied early in the twelfth century, and with elegant conciseness, by the learned ecclesiastic Renallus Grammaticus (Bol. acad. hist., Madrid, 1902, XLI, 253-55). Their chief historical source is a Latin hymn of the middle of the seventh century by Quiricus, Bishop of Barcelona, friend and correspondent of St. Ildephonsus of Toledo and of Tajo, Bishop of Saragossa. This hymn, identical with that of Prudentius (Peristephanon, III) for the feast of St. Eulalia of Merida (December 10, 304), was preserved in the Visigothic Church and has reached us through the Mozarabic Liturgy.
There is no reason to doubt the existence of two distinct saints of this name, despite the over-hasty and hypercritical doubts of some. The aforesaid Quiricus of Barcelona and Oroncius of Merida were present at the tenth council of Toledo (656). The latter had already founded (651) a convent of nuns close by the basilica of the celebrated martyr of his episcopal city, had written a rule for its guidance, and given it for abbess the noble lady Eugenia. Quiricus now did as much for the basilica and sepulchre of the martyr of Barcelona, close to whom he wished to be buried, as we read in the last lines of the hymn. The inscriptions on many Visigothic altars show that they contained relics of St. Eulalia; except in the context, however, they do not distinguish between the martyr of Barcelona and the one of Merida. On an altar in the village of Morera, Province of Badajoz, we find enumerated consecutively Sts. Fructuosus and Augurius (Tarragona), St. Eulalia (Barcelona), St. Baudilius (Nimes), and St. Paulus (Narbonne). The Visigothic archaeology of Eastern Spain has been hitherto poor in hagiological remains; nevertheless, a trans-Pyrenean inscription found at Montady near Beziers mentions a basilica dedicated to the martyrs Sts. Vincentius, Ines, and Eulalia (of Barcelona). Until November 23, 874, the body of the Barcelona martyr reposed outside the walls of the city in the church of Santa Maria del March On that date both the body and the tomb were transferred to his cathedral by Bishop Frodoinus. In memory of this act he set up an inscription yet preserved in the Muséo Provincial of Barcelona (no. 864); see also volume XX of Florez, "España Sagrada", for a reproduction of the same. Not long before this the martyr, St. Eulogius, having occasion to defend the martyrs of Cordova for their spontaneous confession of the Christian Faith before the Mussulman magistrates, quoted the example of St. Eulalia of Barcelona, and referred to the ancient Acts of her martyrdom. Her distinct personality is also confirmed by the existence of an ancient church and monastery in Cordova that bear the name of the Barcelona martyr; this important evidence is borne out by the Mozarabic calendars examined by the learned Dom Ferotin (below).
F. FITA
# Catholic Encyclopedia (1913)/St. Euphrosyne

From volume 5 of the work.
Euphrosyne, Saint, d. about 470. Her story belongs to that group of legends which relate how Christian virgins, in order the more successfully to lead the life of celibacy and asceticism to which they had dedicated themselves, put on male attire and passed for men. According to the narrative of her life in the "Vitae Patrum", Euphrosyne was the only daughter of Paphnutius, a rich man of Alexandria, who desired to marry her to a wealthy youth. But having consecrated her life to God and apparently seeing no other means of keeping this vow, she clothed herself as a man and under the name of Smaragdus gained admittance into a monastery of men near Alexandria, where she lived for thirty-eight years after. She soon attracted the attention of the abbot by the rapid strides which she made toward a perfect ascetic life, and when Paphnutius appealed to him for comfort in his sorrow, the abbot committed the latter to the care of the alleged young man Smaragdus. The father received from his own daughter, whom he failed to recognize, helpful advice and comforting exhortation. Not until she was dying did she reveal herself to him as his lost daughter Euphrosyne. After her death Paphnutius also entered the monastery. Her feast is celebrated in the Greek Church on September 25, in the Roman Church on January 16 (by the Carmelites on February 11).
J. P. KIRSCH
# Catholic Encyclopedia (1913)/St. Eulogius of Alexandria

From volume 5 of the work.
Eulogius of Alexandria, Saint, patriarch of that see from 580 to 607. He was a successful combatant of the heretical errors then current in Egypt, notably the various phases of Monophysitism. He was a warm friend of St. Gregory the Great, corresponded with him, and received from that pope many flattering expressions of esteem and admiration. Among other merits the pope makes special mention of his defense of the primacy of the Roman See (Baronius, Ann. Eccl., ad an. 597, no. 9) Eulogius refuted the Novatians, some communities of which ancient sect still existed in his diocese, and vindicated the hypostatic union of the two natures in Christ, against both Nestorius and Eutyches. Baronius (ad ann. 600, no. 5) says that Gregory wished Eulogius to survive him, recognizing in him the voice of truth. It has been rightly said that he restored for a brief period to the church of Alexandria that life and youthful vigor characteristic of those churches only which remain closely united to Rome. Besides the above works and a commentary against the various sects of the Monophysites (Severians, Theodosians, Cainites, Acephali) he left eleven discourses in defense of Leo I and the council of Chalcedon, also a work against the Agnoeti, submitted by him before publication to Gregory I, who after some observations authorized it unchanged. With exception of one sermon and a few fragments all the writings of Eulogius have perished.
M. J. MCNEAL
# Catholic Encyclopedia (1913)/St. Eusebius

From volume 5 of the work.
A presbyter at Rome; date of birth unknown; d. 357(?). He was a Roman patrician and priest, and is mentioned with distinction in Latin martyrologies. The ancient genuine martyrology of Usuard styles him confessor at Rome under the Arian emperor Constantius and adds that he was buried in the cemetery of Callistus. Some later martyrologies call him a martyr.
The "Acta Eusebii", discovered in 1479 by Mombritius and reproduced by Baluze in his "Miscellanea" (1678-1715), tell the following story: When Pope Liberius was permitted by Constantius to return to Rome, supposedly at the price of his orthodoxy, by subscribing to the Arian formula of Sirmium, Eusebius, a priest, an ardent defender of the Nicene Creed, publicly preached against both pope and emperor, branding them as heretics. When the orthodox party who supported the antipope Felix were excluded from all the churches, Eusebius continued to hold Divine service in his own house. He was arrested and brought before Liberius and Constantius. Here he boldly reproved Liberius for deserting the Catholic Faith. In consequence he was placed in a dungeon, four feet wide (or was imprisoned in his own house), where he spent his time in prayer and died after seven months. His body was buried in the cemetery of Callistus with the simple inscription: "Eusebio homini Dei". This act of kindness was performed by two priests, Gregory and Orosius, friends of Eusebius. Gregory was put into the same prison and also died there. He was buried by Orosius, who professes to be the writer of the Acts.
It is generally admitted that these Acts were a forgery either entirely or at least in part, and written in the same spirit if not by the same hand, as the notice on Liberius in the "Liber Pontificalis". The Bollandists and Tillemont point out some grave historical difficulties in the narrative, especially the fact that Liberius, Constantius and Eusebius were never in Rome at the same time. Constantius visit Rome but once, and remained there for about a month, and Liberius was then still in exile. Some, taking for granted the alleged fall of Liberius, would overcome this difficulty by stating that, at the request of Liberius, who resented the zeal of the priest, the secular power interfered and imprisoned Eusebius. It is not at all certain whether Eusebius died after the return of Liberius, during his exile, or even much before that period.
The feast of St. Eusebius is kept on 14 August. The church of the Equiline in Rome dedicated to him, said to have been built on the site of his house, is mentioned in the acts of a council held in Rome under Pope Symmachus in 498 (Manai, VIII, 236-237), and was rebuilt by Pope Zacharias. Formerly it had a statio on the Friday after the fourth Sunday in Lent. It once belonged to the Celestines (an order now extinct); Leo XII gave it to the Jesuits. A good picture representing the triumph of Eusebius, by Anton Raphael Mengs, 1759 is on the ceiling. San Eusebio is the title of the cardinal-priest. The title was transferred by Gregory XVI, but restored by Pius IX.
# Catholic Encyclopedia (1913)/Walsingham Priory

From volume 15 of the work.
Walsingham Priory stood a few miles from the sea in the northern part of Norfolk, England. Founded in the time of Edward the Confessor, the chapel of Our Lady of Walsingham was confirmed to the Augustinian Canons a century later and enclosed within the priory. From the first this shrine of Our Lady was a famous place of pilgrimage. Hither came the faithful from all parts of England and from the continent until the destruction of the priory by Henry VIII in 1538. To this day the main road of the pilgrims through Newmarket, Brandon, and Fakenham is still called the Palmers' Way. Many were the gifts of lands, rents, and churches to the canons of Walsingham, and many the miracles wrought at Our Lady's shrine. Henry III came on a pilgrimage to Walsingham in 1241, Edward I in 1280 and 1296, Edward II in 1315, Henry VI in 1455, Henry VII in 1487, and Henry VIII in 1513. Erasmus in fulfilment of a vow made a pilgrimage from Cambridge in 1511, and left as his offering a set of Greek verses expressive of his piety. Thirteen years later her wrote his colloquy on pilgrimages, wherein the wealth and magnificence of Walsingham are set forth, and some of the reputed miracles rationalized. In 1537 while the last prior, Richard Vowell, was paying obsequious respect to Cromwell, the sub-prior Nicholas Milcham was charged with conspiring to rebel against the suppression of the lesser monasteries, and on flimsy evidence was convicted of high treason and hanged outside the priory walls. In July, 1538, Prior Vowell assented to the destruction of Walsingham Priory and assisted the king's commissioners in the removal of the figure of Our Lady, of many of the gold and silver ornaments and in the general spoliation of the shrine. For his ready compliance the prior received a pension of 100 pounds a year, a large sum in those days, while fifteen of the canons received pensions varying from 4 pounds to 6 pounds. The shrine dismantled, and the priory destroyed, its site was sold by order of Henry VIII to one Thomas Sidney for 90 pounds, and a private mansion was subsequently erected on the spot. The Elizabethan ballad, "A Lament for Walsingham," expresses something of what the Norfolk people felt at the loss of their glorious shrine of Our Lady of Walsingham.
Joseph Clayton.
# Catholic Encyclopedia (1913)/Walter Burleigh

From volume 3 of the work.
Or Burley (Burlæus).
Friar Minor and medieval philosopher, b. in 1275 and d. in 1337. It is impossible to determine with certainty the Beuleigh was a Franciscan, as some say that he was an Augustinian; and Franciscans "can do no less than lay a claim to him", as Parkinson remarks, "leaving the matter to be disputed by such as are disposed to contend". He was preceptor to Edward, Prince of Wales, who afterward ascended the throne as Edward III in 1327. At Oxford he was the school-fellow of William of Occam, both being disciples of Duns Scotus. He taught at Paris for some time and was known as the Plain and Perspicuous Doctor (Doctor planus et perspicuus). Burleigh figured prominently in the dispute concerning the nature of universals. Following the doctrine of Scotus in this regard, he became, on the one hand, the adversary of William of Occam, the father of nominalism-that is, the doctrine that holds that universals are empty words, or nomina, having no real existence whatever; and on the other, the opponent of the extreme realists who taught the universal, as such, has actual or formal existence outside the mind. In this connection it should be remembered that, as in the question of universals, so in others of greater importance in philosophy, Scotus can be understood and interpreted only by one who has mastered by diligent and well-directed study the peculiar terminology of the Subtle Doctor and grasped his sometimes abstruse concepts of metaphysical principles.
Scotus was undoubtedly a moderate realist, that is, he taught that the universale in actu, to use his own words, non est nisi in intellectu, though having a foundation in extra-mental reality; and Burleigh followed his master. But when the disciples of Scotus endeavoured to construct on his principles a doctrine of exaggerated realism, burleigh's opposition to this mistaken interpretation of Scotus'doctrine was vigorous and uncomprimising. He then, at least in this point, was the adversary of the Scotists rather than of Scotus himself. Burleigh's only work on theology is a commentary "in Magistrum Sententiarum". His philosophical writings include (1) "De intentione et remissione formarum"; (2) "Exposito in libros Ethicorum Aristotelis"; (3) "De vitis et moribus philosophorum"; (4) "De potentiis animae"; (5) "Summa totius logicae"; (6) "Commentaria in libros Posteriorum Aristotelis"; (7) "Tractatus de materia et forma et relativis"; (8) "De fluxu et refluxu maris anglicani".
PARKINSON, Collectanea Anglo-Minoritica, ad. an. 1337 (London, 1726), 151; HURTER, Nomenclator (Innsbruck, 1893, IV, 425; JEILER, in Kirchenlex., II, 1542.
STEPHEN M. DONOVAN
# Catholic Encyclopedia (1913)/Walter Colman

From volume 4 of the work.
Walter Colman, Friar Minor and English martyr: date of birth uncertain; died in London, 1645. He came of noble and wealthy parents and when quite young left England to study at the English College at Douai. In 1625 he entered the Franciscan Order at Douai, receiving in religion the name of Christopher of St. Clare, by which he is more generally known. having completed his year of novitiate, he returned to England at the call of the provincial, Father John Jennings, but was immediately imprisoned because he refused to take the Oath of Allegiance. Released through the efforts of his friends, he went to London, where he was employed in the duties of the sacred ministry and where, during his leisure moments, he composed "The Duel of Death" (London, 1632 or 1633), an elegant metrical treatise on death, which be dedicated to Queen Henrietta Maria, consort of Charles I. When the persecution broke out anew in 1641, Colman returned to England from Douai, whither he had gone to regain his health. On 8 Dec. of the same year he was brought to trial, together with six other priests, two of whom were Benedictines and four members of the secular clergy. They were all condemned to be hanged, drawn, and quartered on 13 Dec., but through the interposition of the French ambassador the execution was stayed indefinitely. Colman lingered on in Newgate for several years until he died, exhausted by starvation and the hardships of the dungeon where he was confined.
THADDEUS, The Franciscans in England (London, 1898), 62, 72, 106; COOPER in Dict. Nat. Bioq., s. v. Colman; HOPE, Franciscan Martyrs in England (London, 1878), xi, 123 sqq; MASON, Certamen Seraphicum (Quaracchi, 1885), 211, 228; LEO, Lives of the Saints and Blessed of the Three Orders of St. Francis (Taunton, 1887), IV, 368.
STEPHEN M. DONOVAN
# Catholic Encyclopedia (1913)/Walter of Mortagne

From volume 15 of the work.
A twelfth-century Scholastic philosopher, and theologian, b. at Mortagne in Flanders in the first decade of the twelfth century; d. at Laon, 1174. He was educated in the schools of Tournai. From 1136 to 1144 he taught at the celebrated School of St-Genevieve in Paris. From Paris he went to Laon and was made bishop of that see. His principal works are a treatise on the Holy Trinity and six "Opuscula". Of the "Opuscula" five are published in d'Achéry's "Spicilegium" (Paris, 1723) and the sixth in P.L. (CLXXXVI, 1052). A logical commentary which is contained in MS. 17813 of the Bibliotheque Nationale and which was published in part by Haureau in 1892 is also ascribed to him. Finally, there is extant a letter written by him to Abelard in which he expounds the Platonic view that the body is an obstacle to the higher operations and aspirations of the soul. On the question of universals, Walter, according to John of Salisbury, was the leader of the Indifferentists, according to whom the universal is in itself indifferent, but becomes the predicate of an individual subject by the addition of various status, that is determinations or, at least, points of view. Socrates, for example, is an individual, a species (man), or a genus (animal) according to the status, or point of view, which we adopt. The significant thing about this theory is that it explicitly declares all real existence to be individual existence and implies that whatever unity there is in the universal (specific or generic) is a product of thought. It is, therefore, a protest against the exaggerated realism of the school of William of Champeaux, and, at the same time, prepares the way for the moderate realism which was definitely formulated in the thirteenth century.
P.L., XLCCCVI; D'ACHERY, Spicilegium (Paris, 1723); HAUREAU, Notices et extraits (Paris, 1892), 313; DE WULF, Hist. of Medieval Phil., tr. COFFEY (New York, 1909), 188; TURNER, Hist. of Phil. (Boston, 1903), 284.
WILLIAM TURNER
# Catholic Encyclopedia (1913)/Walter Odington

From volume 11 of the work.
An English Benedictine, also known as WALTER OF EVESHAM, by some writers confounded with WALTER OF EYNSHAM, who lived about fifty years earlier, died not earlier than 1330. During the first part of his religious life he was stationed at Evesham and later removed to Oxford, where he was engaged in astronomical and mathematical work as early as 1316. He wrote chiefly on scientific subjects; his most valuable work "De Speculatione Musices" was first published in complete form in Coussemaker's "Scriptores"; other works are in manuscript only. This treatise, written at Evesham and therefore certainly before 1316, according to Riemann before 1300, is a remarkable work in which the author gathered together practically all the knowledge of the theory of music possessed at his time and added some theoretical considerations of his own. A discussion of his work is given by Riemann, who claims for him the distinction of having, before the close of the thirteenth century, established on theoretical grounds the consonance of minor and major thirds. Davey enumerates the following works: "De Speculatione Musices"; "Ycocedron", a treatise on alchemy; "Declaratio motus octavæ spheræ"; "Tractatus de multiplicatione specierum in visu secundum omnem modum"; "Ars metrica Walteri de Evesham"; "Liber quintus geometriæ per numeros loco quantitatum"; "Calendar for Evesham Abbey".
DAVEY, History of English Music (London, 1895); IDEM in Dict. Nat. Biog., s. v. Walter of Evesham; COUSSEMAKER, Scriptorum de Musica Medii Ævi nova series, I (Paris, 1864); RIEMANN, Geschichte der Musiktheorie (Leipzig, 1898).
Edward C. Phillips.
# Catholic Encyclopedia (1913)/Walter of Châtillon

From volume 15 of the work.
(GAUTIER DE LILLE, GUALTERUS DE INSULIS; also GAUTIER DE CHATILLON, GAULTERUS DE CASTILLIONE).
Poet in the second half of the twelfth century, born at Lille; died of the plague, probably at the city of Amiens, in the beginning of the thirteenth century. He studied at Paris, where his master was Etienne of Beauvais. Having afterwards settled at Châtillon, he changed his name, de Insulis, into that of de Castillione. From Châtillon, where he had charge of the schools, he went to Bologna to study law, and on his return to France was appointed secretary to Henry, Archbishop of Reims. He kept this office under Henry's successor, William, who was Archbishop of Reims from 1176 to 1201. It was at that time that Walter wrote his "Alexandreid", at the request of Archbishop William, to whom it is dedicated. His "Alexandreis, sive Gesta Alexandri Magni" is a Latin poem of 5464 hexameters in ten books, based on Curtius's account of Alexander's expeditions. It shows a great familiarity with Virgil and the later Latin poets, but it is full of anachronia, one of the most startling being the Passion of Christ mentioned as something that had already taken place in the time of Alexander. In spite of its defects, however, this poem is considered superior to those composed at that time and at the end of the thirteenth century; it was even preferred to the "Æneid" for school work. The well-known hexameter, "Incidit in Scyllam qui vult vitare Charybdim" (He falls in Scylla's jaws who would escape Charybdis), is taken from the "Alexandreid". Other works of his are: "Libelli tres contra Judaeos in dialogi formam conscripti", published by Casimir Oudin in his collection. "Veterum aliquot Galliae et Belgii scriptorum opuscula" (Leyden, 1692), and "De SS. Trinitate tractatus", published by Bernard Pez in his "Anecdota".
OUDIN, Commentarii de scriptoribus et scriptis ecclesiasticis, II; Histoire litteraire de la France, XV; BAUGARTNER, Die lateinische und griechische Literatur der christlichen Volker, I.
P. J. Marique.