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# Catholic Encyclopedia (1913)/Eberhard of Ratisbon

From volume 5 of the work.
Eberhard of Ratisbon (or Salzburg; also called Eberhardus Altahensis), a German chronicler who flourished about the beginning of the fourteenth century. Hardly anything is known of his life; the only positive facts are obtained from documents of the years 1294-1305, which show that within this period he was active as a magister, Augustinian canon, and archdeacon. He is the author of a chronicle that begins with the election of Rudolf of Hapsburg and extends to 1305. He desired to give an account of Bavarian history only, but was unable to fully execute this intention. In reality he describes more or less fully events occurring outside of Bavaria that seem to him of importance. The value of the chronicle is increased by the greater detail with which he treats the last five years, and in this part are also added important letters which serve to make the narrative more life-like. There is no doubt that the work was influenced by Hermann, the celebrated Abbot of Niederaltaich, the founder of a new and brilliant period of annalistic writing and to whom is due a wonderful development in the art of historical writing in Bavaria during the latter half of the thirteenth century. The "Annales" of Eberhard were formerly held to be a direct continuation of Hermann's chronicle, but in the introduction to his edition of the "Annales" Jaffe has disproved this hypothesis. Eberhard's chronicle is, rather, an independent work, connected with its continuations (the so-called "Continuatio Altahensis" and the "Continuatio Ratisponensis") only by their occasional paraphrases of what Eberhard has said or by information they occasionally add to his statements. The earliest edition of the "Annales" is that of H. Canisius in his "Lectiones antiquae", I, 307-358. An improved edition was published by Böhmer, "Fontes", II, 526-553, and another by Jaffé in "Mon. Germ. Hist., Scriptores", XVI, 592-605.
PATRICIUS SCHLAGER
# Catholic Encyclopedia (1913)/Robert Guérard

From volume 7 of the work.
Born at Rouen, 1641; died at the monastery of Saint-Ouen, 2 January, 1715. For some time he collaborated at Saint-Denys in the Maurist edition of St. Augustine's works. In 1675, however, he had to leave Saint-Denys by order of the king, who wrongly suspected him of having had a hand in the publication of "L'Abbé commendataire", a work which severely criticized the practice of holding and bestowing abbeys, etc., in commendam. His superior sent him to the monastery of Notre Dame, at Ambronay, in the Diocese of Belley. While in exile, he discovered at the Carthusian monastery of Portes a manuscript of St. Augustine's "Opus imperfectum" against Julian of Eclanum, which was afterwards used in the Maurist edition of St. Augustine's works. After a year of exile he was recalled, and spent the rest of his life successively at the monasteries of Fécamp and Saint-Ouen. He is the author of a biblical work entitled "L'Abrégé de la sainte Bible en forme de questions et de réponses familières", which he published at Rouen in 1707 (latest edition, Paris, 1745).
TASSIN, Histoire literaire de la Congr. de St-Maur (Brussels, 1770), 372-4; BERLIERE, Nouveau Supplement a l'hist. lit. de la Congr. de St-Maur (Paris, 1908), I, 270; MICHAUD, Biographie universelle, s.v.
MICHAEL OTT
# Catholic Encyclopedia (1913)/Robert Henryson

From volume 7 of the work.
Scottish poet, born probably 1420-1430; died about 1500.
His birthplace, parentage, and place of education are unknown, but it is conjectured that he may have been at some foreign university — perhaps Paris or Louvain.
Little, also, is known of his later life. The earliest extant edition of his Fables (1570) described him on its title-page as "Scholemaister of Dunfermeling". It is probable that he was a master at the Benedictine school of the Abbey of Dunfermline, was in minor orders, and a notary public of that town. In 1462 he seems to have been admitted as a member of the newly-founded University of Glasgow.
The order or the date of composition of his poems is not known. As a poet he belongs to the group of Northern or Scottish Chaucerians, who, at a time when poetry in England was at a very low ebb, were practising the art of verse in a way worthy of the followers of Chaucer. Amongst these poets Henryson stands out as especially original — perhaps the most truly Chaucerian of them all.
His work shows much variety and consists of two rather long poems, the Testament of Cresseid, and Orpheus and Eurydice, of a collection of Morall Fabillis of Esope, with a prologue attached - and of a number of miscellaneous shorter poems, of which the pastoral dialogue of Robene and Makyne is the best known.
All these poems are remarkable, and sometimes of high poetic power. The Testament of Cresseid, in the well-known rhyme-royal seven line stanza, is a not unworthy tragic sequel to Chaucer's Troylus. The thirteen pastoral Fables, also in rhyme-royal, are told with great freshness, humour, and directness, and the moral of each does not lose by being kept artistically separate from the story. The pastoral Robene and Makyne is, however, generally ranked as his most artistic achievement. Henryson, like all the Scottish Chaucerians, was a true lover of nature, which he describes carefully and vividly.
His Fables were re-edited by Gregory Smith, for the Scottish Text Society, in 1906.
K. M. Warren.
# Catholic Encyclopedia (1913)/Robert Cenalis

From volume 3 of the work.
(Sometimes written CÉNEAU and COENALIS, whence the nickname, le Soupier)
Bishop, historian, and controversialist, b. in Paris, 1483; d. there, 1560. In 1513 he became doctor of the Faculty of Theology in the Sorbonne, and in 1515 was made Bishop of Vence. From here he was transferred in 1530 to the See of Riez, and in 1532 to that of Avranches. He took an active part in the religious and polemical discussions that attended the Reformation, and wrote several controversial works, the most important of which are: "Pro tuendo sacro coelibatu" (Paris, 1545); "Tractatus de utriusque gladii facultate, usuque legitimo" (Paris, 1546, and Leyden, 1558); "Axioma de divortio matrimonii mosaici per legem evangelicam refutato" (Paris, 1549); "Traductatis Calviniacae" (Paris, 1556); "Methodus de compescendâ haereticorum ferociâ" (Paris, 1557). In the same year and place in which the last-named work was published, there appeared his "Historia Galliae", dedicated to King Henry II. This was a folio volume, treating of the name, origin, and achievements of the Gauls, Franks, and Burgundians. It has but little critical value. Not long afterward he produced "L'histoire ecclésiastique de Normandie". While Bishop of Riez he issued synodal statutes of that diocese, and wrote an erudite treatise on weights and measures under the title: "De liquidorum leguminumque mensuris, seu verâ mensurarum ponderumque ratione" (Paris, 1532, 1535, 1547).
John A. Ryan.
# Catholic Encyclopedia (1913)/Robert Fabyan

From volume 5 of the work.
English chronicler, died 28 February, 1513. He was a London clothier, a member of the Drapers' Company, and an alderman. He held several responsible positions, but resigned his aldermanship in 1502, probably to escape the financial burdens of the mayoralty. Fabyan belongs to the class of City chroniclers, men interested mainly in municipal life, but he is the first to take a wider view and to attempt to combine his London history with that of the country. He was not very successful. His "Concordance of Histories" begins with Brutus and goes down to the death of Richard III, but his effort to harmonize different chroniclers is made without art or historical judgment. The work is of value mainly for its reference to London. The second edition (1533) contains a number of pithy scattered notes on municipal history under Henry VII. Dr. Busch considers that these must be an abridgment of a lost chronicle of that reign. The best edition of Fabyan is that published by Ellis in 1811.
F. F. Urquhart.
# Catholic Encyclopedia (1913)/Robert Dymoke

From volume 5 of the work.
Confessor of the Faith, date of birth uncertain; d. at Lincoln, England, 11 Sept., 1580. He was the son of Sir Edward Dymoke (d. 1566) of Scrivelsby, Lincolnshire, hereditary King's Champion. In 1579 Dymoke received the martyr-priest, blessed Richard Kirkman, at Scrivelsby, and maintained him as schoolmaster to his sons. He was himself, at the time, an occasional conformist to the State-religion but was reconciled in 1580 either by Kirkman or by blessed Edmund Campion. In July, 1580, Dymoke and his wife, the Lady Bridget, eldest daughter and coheiress of Edward Clinton, Earl of Lincoln, were indicted for hearing Mass and for recusancy. Though he was quite helpless owing to paralysis, Dymoke was ordered by Bishop Cooper of Lincoln to be carried off to gaol, where he died, faithful to the end. He was much tormented in his last hours by the Protestant ministers who endeavoured to pervert him, and who, even when the dying man was half-unconscious, refused to leave him in peace. He left several children, his eldest son, Edward, being more than twenty-one years of age at the time of his father's death.
Bede Camm
# Catholic Encyclopedia (1913)/Robert Gradwell

From volume 6 of the work.
Bishop; b. at Clifton-in-the-Fylde, Lancashire, 26 Jan., 1777; d. in London, 15 March, 1833; went to Douai in 1791. The college being suppressed by the French revolutionists, he was confined for some time, and was not allowed to return to England till 1795. With most of the Douai refugees, he went to Crook Hall, Durham, where he was ordained priest in 1802. He taught poetry and rhetoric for seven years at Crook Hall, and at the new college at Ushaw. About this time, Pius VII decided to reopen the English College at Rome, and on Dr. Lingard's recommendation, Gradwell was appointed rector (1818). Under his prudent administration the establishment flourished exceedingly. He also acted as Roman agent for the English vicars Apostolic, exhibiting tact and diplomacy in this office. In 1821 the pope made him a doctor of divinity. In 1828 he was consecrated Bishop of Lydda, as coadjutor to Bishop Bramston, the vicar Apostolic of the London district, and he came to London soon afterwards to take up his new duties. His engaging personality soon endeared him to both clergy and people. Had he lived longer, he might have been one of the most eminent of English bishops, but unfortunately his constitution, undermined by the Roman summers, was unable to withstand the rigours of the English climate. After some years of ill-health, he died of dropsy. His writings include: "A dissertation of the Fable of Papal Antichrists" (London, 1816); "A Winter Evening Dialogue . . . or, Thoughts on the Rule of Faith" (London, 1816); and various journals, letters, and MSS. in connexion with his residence in Rome; his notes on the old archives of the English College there are some of historical interest; all are in the Westminster archdiocesan archives.
C. F. Wemyss Brown.
# Catholic Encyclopedia (1913)/Robert Blackburne

From volume 2 of the work.
An English Catholic who suffered imprisonment in the closing years of the seventeenth, and during the earlier half of the eighteenth, centuries; he died in 1748.
He was a son of Richard Blackburne, of Thistleton, Lancaster. The Blackburne family is one of the most ancient and respected Catholic families in Lancashire. Robert Blackburne was arrested in 1695 on suspicion of being connected with what was known as the Lancashire Plot. He was never brought to trial, although kept in prison for fifty-three years. The case was more than once brought to the attention of Parliament, but nothing was done for his relief. He was never tried or released, and finally died in prison.
GILLOW, Bibl. Dict. Eng. Cath., I, 223.
Thomas Gaffney Taaffe.
# Catholic Encyclopedia (1913)/Robert Ciboule

From volume 3 of the work.
Theologian and moralist, born in the Department of Eure, France, at the close of the fourteenth century; died in 1458. He was chancellor of the church of Notre-Dame, Paris, and later dean of Evreux and chamberlain to Pope Nicholas V. In 1437 he was one of the theologians consulted by Charles VII concerning the rehabilitation of John of Arc, on which his decision was favourable. The same monarch sent him to the Council of Basle, and in 1439 made him ambassador to the Court of Pope Eugene IV at Florence. He wrote many devotional works, all of which he left in manuscript form. His "Sainte méditation de l'homme sur soi-même" was printed in Paris in 1510 and several times reprinted. Several of his sermons are preserved in the National Library of France (Department of Manuscripts) while his opinion regarding Joan of Arc has been partially published in the Procès which tells of her rehabilitation [Procès de condemnation et de rehabilitation de Jeanne d'Arc (Paris, 1841-49), III, 326-328]; and complete in Lanery d'Arc, "Memoires et consultations en faveur de Jeanne d' Arc", etc. (Paris, 1889), 351.
John A. Ryan.
# Catholic Encyclopedia (1913)/Apocrisiarius

From volume 1 of the work.
(Gr. ἀπόκρισις, an answer; cf. Lat. responsalis, from responsum). This term indicates in general the ecclesiastical envoys of Christian antiquity, whether permanent or sent temporarily on missions to high ecclesiastical authorities or royal courts. In the East the patriarchs had their apocrisiarii at the imperial court, and the metropolitans theirs at the courts of the patriarchs. The popes also frequently deputed clerics of the Roman Church as envoys, either for the adjustment of important questions affecting the Church of Rome, or to settle points of discipline in local dioceses, or to safeguard the interests of the Church in religious controversies. In the letters of St. Gregory the Great (590-604) very frequent mention is made of such envoys (responsales). In view of the great importance attaching to the relations between the popes and the imperial court of Constantinople, especially after the fall of the Western Empire (476), and during the great dogmatic controversies in the Greek Church, these papal representatives at Constantinople took on gradually the character of permanent legates and were accounted the most important and responsible among the papal envoys. The first of these apocrisiarii seems to have been Julianus, Bishop of Cos, accredited by St. Leo the Great to the court of Emperor Marcian (450-457) for a considerable period of time during the Monophysite heresies. From then until 743, when all relations between Rome and Constantinople were severed during the iconoclastic troubles, there were always, apart from a few brief intervals, apocrisiarii in Constantinople. On account of the importance of the office, only capable and trustworthy members of the Roman Clergy were selected for such missions. Thus Gregory I, while Deacon of the Roman Church, served in Byzantium for several years as apocrisiarius. At the court of the exarch at Ravenna the Pope also had a permanent apocrisiarius. In turn, at least during the reign of Gregory I, the archbishop of that city had a special responsalis at the papal court. From the reign of Charlemagne (d. 814) we find apocrisiarii at the court of the Frankish kings, but they are only royal archchaplains decorated with the title of the ancient papal envoys.
THOMASSINUS, Vetus et nova eccl. disciplina circa beneficia (ed. London, 1706, I, 569 sqq.) Pt. I, Bk. II, cvii-cxi; BINGHAM, Origines sive antiquitates ecclesiasticæ (ed. Halle, 1725) II, 77 sqq.; III, xiii, art. 6; LUXARDO, Das päpstliche Vordekretalen-Gesandtschaftsrecht (Innsbruck, 1878).
J.P. KIRSCH
# Catholic Encyclopedia (1913)/Apodosis

From volume 1 of the work.
(Gr. apodosis, a giving back)
A usage of the Greek Church corresponding somewhat to the octave of a feast in the Latin Church. For several days after a great feast the celebrant turns back to certain prayers of the feast and repeats them in commemoration of it. The last day of such repetition of the prayers of the previous feast is called the apodosis. This time may be longer or shorter than the Latin octave of one week, because great feasts in the Greek Church are commemorated for a longer time than minor ones.
PETRIDES, in Dict. d'arch. chret., I, 2589; CHARRON, Saintes et divines liturgies (Paris, 1904).
ANDREW J. SHIPMAN
# Catholic Encyclopedia (1913)/Apollinaris (The Elder)

From volume 1 of the work.
A Christian grammarian of the fourth century, first at Berytus in Phoenicia, then at Laodicea in Syria. He became a priest, and was among the stanchest upholders of the Council of Nicæa (325) and of St. Athanasius. When Julian the Apostate forbade Christian professors to lecture or comment on the poets or philosophers of Greece (362), Apollinaris and his son bearing the same name, both highly cultivated and resourceful, zealously strove to replace the literary masterpieces of antiquity by new works which should offset the threatened loss to Christians of the advantages of polite instruction and help to win respect for the Christian religion among the heathens. According to Socrates (Hist. Eccl., II, xlvi; III, xvi), the elder Apollinaris translated the Pentateuch into Greek hexameters, converted the first two books of Kings into an epic poem of twenty­four cantos, wrote tragedies modelled on Euripides, comedies after the manner of Menander, and odes imitated from Pindar. Sozomen (Hist. Eccl., V, xviii; VI, xxv) says nothing of the poetical works of the elder Apollinaris, but lays stress on those of his son. This improvised Greek literature, however, uninspired by genius, did not survive. As soon as Valentinian I (364-375) had revoked the edict of Julian the schools returned to the great classic writers, and only the memory of the courageous efforts of Apollinaris to nullify the malice of Julian survived.
KRUMBACHER, Gesch. d. byzant. Litt., 2d ed.; GODET in Dict. de théol. cath., I, 1505.
JOHN J. Á BECKET
# Catholic Encyclopedia (1913)/Apollonius of Ephesus

From volume 1 of the work.
Anti-Montanist Greek ecclesiastical writer, between 180 and 210, probably from Asia Minor, for he is thoroughly acquainted with the Christian history of Ephesus and the doings of the Phrygian Montanists. If we may accept what the unknown author of "Praedestinatus" says (I, 26, 27, 28; P.L., LIII, 596), he was a Bishop of Ephesus, but the silence of other Christian writers renders this testimony doubtful. He undertook the defence of the Church against Montanus, and followed in the footsteps of Zoticus of Comanus, Julian of Apamaea, Sotas of Anchialus, and Apollinaris of Hierapolis. His work is cited by Eusebius (Hist. Eccl., V, 18), and is praised by St. Jerome (De vir. ill., c. xl), but has been lost, and not even its title is known. It seems certain that it showed the falsity of the Montanist prophecies, recounted the unedifying lives of Montanus and his prophetesses, also gave currency to the report of their suicide by hanging, and threw light on some of the adepts of the sect, including the apostate Themison, and the pseudo-martyr Alexander. The former, having evaded martyrdom by means of money, posed as an innovator, addresing a letter to his partisans after the manner of the Apostles, and finally blasphemed Christ and the Church; the latter, a notorious thief, publicly condemned at Ephesus, had himself adored as a god. We know from Eusebius that Apollonius spoke in his work of Zoticus, who had tried to exorcise Maximilla, but had been prevented by Themison, and of the martyr-Bishop Thraseas, another adversary of Montanism. He very probably gave the signal in it for the movement of opposition to Montanism which the reunion of the first synods developed. At all events, he recalls the tradition according to which Our Lord had advised the Apostles not to go far from Jerusalem during the twelve years immediately following His Ascension, a tradition known to Clement of Alexandria from the apocryphal "Praedicatio Petri". He moreover recounts the restoration to life of a dead man at Ephesus by the Apostle St. John, whose Apocalypse he knew and quotes. He takes rank among the opponents of Montanism with the "Anonymous" of Eusebius (Hist. Eccl., V, 16, 17), with Miltiades and with Apollinaris. Eusebius (loc. cit.) says his work constituted "an abundant and excellent refutation of Montanism". St. Jerome qualified it as "a lengthy and remarkable volume". It did not therefore pass unnoticed, and must have roused some feeling among the Montanists since Tertullian felt it necessary to reply to it. After his six books peri ekstaseos, in which he apologized for the ecstasies into which the Montanist prophetesses fell before prophesying, Tertullian composed a seventh especially to refute Apollonius; he wrote it also in Greek for the use of the Asiatic Montanists.
BAREILLE in Dict. de théol. cath., II, 1507; Venables in Dict. Christ. Biog., I, 135; BARDENHEWER, Gesch. d. altkirchl. Litt. (Freiburg, 1902), I, 525. For the fragments of Apollonius see ROUTH, Reliquiae Sacrae (2d ed.), I, 463-85.
FRANCIS W. GREY
# Catholic Encyclopedia (1913)/Bonizo of Sutri

From volume 2 of the work.
(Or BONITHO).
Bishop of Sutri in Central Italy, in the eleventh century, an adherent of Gregory VII and advocate of the ideals of that pope; b. about 1045, probably in Cremona, Northern Italy; put to death 14 July, 1090. Early in his life he joined the party known as the Pataria, and when a subdeacon in Piacenza he came into conflict with Dionysius, bishop of that city. In 1074 he went to Rome, and won the favour of Pope Gregory, by whom he was soon appointed to the episcopal See of Sutri. Bonizo took part in several councils held in Rome; in 1078 he went to Cremona as papal legate and consecrated there the church of St. Thomas. In the struggle between Gregory VII and Henry IV he was ever on the side of the pope. He was seized by Henry in 1082 and entrusted to the custody of the antipope Clement III. About a year afterwards Bonizo made his escape, and lived for several years under the protection of Countess Mathilda of Tuscany. In 1086 he was present at the funeral of his friend, Anselm, Bishop of Lucca. He was, soon after, elected to the See of Piacenza by the Pataria, but owing to strong opposition was unable to take possession of it until the year 1088, when he was strongly supported by Pope Urban II. His enemies, however, contrived to bring about his death.
Bonizo wrote: (1) the "Paradisus", or extracts from the writings of St. Augustine (still unpublished); (2) a short treatise on the sacraments (Muratori, "Antiquitates Italicae Med. Aevi" III, in Migne, P.L., CL; (3) the "Decretum" or "De Vitâ Christianâ", a work in ten books on ecclesiastical law and moral theology written at the request of a certain priest Gregory (fragments of this work are in Mai's Nova Bibliotheca, VII, iii, 1-76 (Rome, 1854); (4) "In Hugonem schismaticum", now lost, probably against the schismatic Cardinal Hugo Candidus; (5) a description of the various classes of judges in the Roman Empire and in the Roman Church )ed. Blühme, in Mon. Ger. Hist. Leges, IV); (6) his most important work the "Liber ad amicum", a history of the Church, in which the author relates events of his own times.
SAUR, Studien über Bonizo in Forsch. Zur deutsch. Gesch. (Göttingen, 1868), VIII, 397-464; MIRBT, Die Publizistik im Zeitalter Gregors VII (Leipzig, 1894); DUMMLER in preface to his edition of Liber ad amicum in Mon. Germ. Hist., Libelli de lite Imp. Et Pont., I, 568 sqq.; MARTENS in Tübing. Theol. Quartalschrift (1883), 457 sqq.; GISERBRECHT, Gesch. der deutsch. Kaiserzeit (Leipzig, 1885, 1890), II, III; WATTENBACH, Deutschlands Geschichtsquellen (6th ed., 1893), II, 223, 224; DALLER in Kirchelex., II, 1087 sqq; HERZOG, Realencyk. (Leipzig, 1897), III; DELARC, St. Gregoire VII et la reforme de l'eglise (Paris, 1889-90).
FRANCIS J. SCHAEFER