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# Catholic Encyclopedia (1913)/Loccum

From volume 9 of the work.
(LUCCA, LOCKEN, LOCKWEEN, LYKE, LYCKO)
A Cistercian abbey in the Diocese of Minden, formerly in Brunswick but now included in Hanover, was founded by Count Wilbrand von Hallermund in 1163. The first monks under Abbot Eccardus came from Volkenrode in Thuringia, through which house the foundation belongs to the Morimond line of descent from Citeaux. An ancient writer describes Loccum as being "in loco horroris et vastæ solitudinis et prædonum et latronum commorationis"; and adds that, after suffering much from want and from the barbarity of their neighbours, the monks in time brought the land into cultivation, and the people to the fear of God. The history of the abbey presents nothing to call for special notice. It filled its place in the life of the Church in Brunswick until the tide of Lutheranism swept the Catholic religion from the country. The chief interest of Loccum lies in its buildings, which still exist in an almost perfect state, being now a Protestant seminary of higher studies. The group, which is considered inferior in beauty to Maulbronn and Bebenhausen alone amongst German abbeys, consists of a cruciform church about 218 feet long by 110 feet wide, built between 1240 and 1277, and restored with great care about sixty years ago; a quadrangular cloister of remarkable beauty; the ancient refectory, now used as a library; the chapter-house, sacristy, dormitory, and lay-brothers' wing (domus conversorum), all practically in their original state. By an odd survival the title of abbot is given to the head of the present establishment, and the abbatial mitre, crosier, etc., are preserved, and apparently still used on occasion.
JANAUSCHEK, Originum Cisterc. (Vienna. 1877), II, 151; LEIBNIZ, Scriptores Rerum Brunswickarum (Leipzig, 1710), II, 176; III, 690; MIGNE, Dictionnaire des Abbayes (Paris, 1856), 461; AHRENS, Zur ältesten Geschichte des Klosters Loccum in Archiv. d. hist. Ver. für Nieder-Sachsen (1872), 1; WITTE, Kloster Loccum in Die Katol. Welt (1904); BRUNNER, Zisterzienserbuch (Würzburg, 1881), 32.
G. ROGER HUDLESTON.
# Central Union Telephone Company v. City of Edwardsville

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United States Supreme Court
269 U.S. 190
Central Union Telephone Company v. City of Edwardsville
Argued: Oct. 13, 1925. --- Decided: Nov 23, 1925
Messrs. Wm. D. Bangs and Nathan G. Moore, both of Chicago, Ill., for plaintiff in error.
[Argument of Counsel from page 191 intentionally omitted]
Mr. Chief Justice TAFT delivered the opinion of the Court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Central Trust Company v. Kneeland

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United States Supreme Court
138 U.S. 414
Central Trust Company v. Kneeland
[Statement of Case from pages 414-417 intentionally omitted]
W. W. MacFarland, for appellants.
John M. Butler, R. G. Ingersoll, and Clarence Brown, for appellee.
[Argument of Counsel on page 418 intentionally omitted]
Mr. Justice BREWER, after stating the facts as above, delivered the opinion of the court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Catholic Encyclopedia (1913)/Vincent de Valverde

From volume 15 of the work.
Born at Oropesa, Spain towrds the close of the fifteenth century; d. at the Island of Puná, near Guayaquil, 31 Oct., 1541. He was the son of Francisco de Valverde and Ana Alvarez de Vallegada, and was related to many noble families, in particular, to that of Pizarro, the conqueror of Peru, and that of Cortes, the conqueror of Mexico. Valverde became a professed member of the Dominicans at the convent of San Esteban, Salamanca, April, 1524. In 1529 he accompanied Pizarro as a missionary, on his intended voyage of conquest to Peru. Before the battle of Caxamarca, 16 Nov., 1532, Valverde endeavoured to obtain Atahuallpa's peaceful submission; later he instructed and baptized the unfortunate Inca monarch. When Charles V learned of Pizarro's victories, he named Valverde first Bishop of Cuzco, the royal city of the Peruvian kings; Paul III ratified his choice in a consistory held in January, 1537. The new bishop found his spiritual duties arduous, for he had already been charged with the office of Protector of the Natives. This forced him to cross the rude soldiery constantly, as the adverturers who made up the Spanish armies had no thought of justice or mercy to the Indians. He strove to settle the feud between Almagro and Pizarro and after the assassination of the latter was forced to flee from Peru. Making his way to Panama, he halted for a brief stay at the Island of Puná, where he was put to death by the Indians. The fame of Bishop Valverde depends on his conduct at Caxamarca. If the tradition be true that the Spanish monk addressed Atahuallpa with haughtiness and disdain, and when his words were not heeded called his compatriots to attack the unoffending Peruvians, then Valverde merits general condemnation. The great religious historians, however, such as Valera, Melendez, Remesal, deny the charge as false. Xerez, an eye-witness, in his account (Seville, 1534) states that when the Inca refused to yield, Valverde returned and informed Pizarro, who then ordered his men to advance; he makes no mention of anything unworthy in the friar's conduct, nor does Pedro Pizarro, one of the earliest writers (his "Relacion" being dated 1571). Particularly bitter to Valverde are Alonzo Enrique and Oviedo, who gives the account of Diego de Molilna, a solider of the expedition, but both of these were partisans of Almagro. Later writers take differing views. The case is not proven either way. In consideration of the extraordinary completeness of the details of Valverde's actions, one must conclude that they are not authentic but the result of political or personal bias.
Cf. all early histories of Spanish America.
Joseph V. Molloy.
# Catholic Encyclopedia (1913)/Vincent of Beauvais

* related authors: Vincent of Beauvais.
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From volume 15 of the work.
Priest and encyclopedist. Little is known of his personal history. The years of his birth and death are uncertain, the dates frequently assigned being 1190 and 1264 respectively. It is thought that Vincent joined the Dominicans in Paris shortly after 1218; with the exception of visits to Louis IX at Royaumont, he spent all his religious life in the monastery at Beauvais. A man of industry, Vincent undertook a systematic and comprehensive treatment of all branches of human knowledge. In the preparation of this colossal work, he was helped in the purchase of books by his royal patron Louis IX. The general title of Vincent's work is "Speculum majus". The first part, "Speculum naturale", contains thirty-two books and 3718 chapters, and treats of theology, psychology, physiology, cosmography, physics, botany, zoology, mineralogy, agriculture. Book IX, chap. 40, contains an early reference to the use of the magnet for the purpose of navigation. The edition of the "Speculum naturale" in the Wheeler collection in the Library of the American Institute of Electrical Engineers (New York) was printed in Strasburg, probably in the year 1468. It is in two royal folio volumes containing 694 double column pages of 66 lines to the column. Like other incunabula, it was published without title-page, folio-number or printer's imprint. The second part, "Speculum doctrinale", in seventeen books and 2374 chapters, treats of logic, rhetoric, poetry, geometry, astronomy, instincts, passions, education, industrial and mechanical arts, anatomy, surgery, medicine, jurisprudence, and administration of justice. The third part, "Speculum historiale", in thirty-one books and 3793 chapters, brings the history of the world to A.D. 1250. A fourth part, "Speculum morale", appears in some additions, but its authenticity is questioned, Daunou (1761- 1840) affirming that it cannot be attributed to Vincent. The "Speculum majus" contains 80 books, divided into 9885 chapters, figures which give some idea of the magnitude of the work accomplished by the Dominican Friar in the first half of the thirteenth century. Other works of Vincent of Beauvais are: "De eruditione filiorum regalium"; "Tractatus consolatorius de morte amici", addressed to St. Louis on the death of one of his sons in 1260.
BOURGEAT, Etudes sur Vincent de Beauvais (Paris, 1856); DAUNOU, Continuation de l'hist. litt. De France, XVIII; TOURON, Hist. des hommes illustres de l'ordre de saint Dominique; Revue des quest. hist. (Paris, 1875).
Brother Potamian.
# Catholic Encyclopedia (1913)/Vincent Caraffa

From volume 3 of the work.
Seventh General of the Society of Jesus, born at Naples, 5 May, 1585; died at Rome, 6 June, 1649. He was of the family of the Counts of Montorio and a relative of Pope Paul IV. He entered the Society of Jesus, 4 October, 1604, and was sixty years of age at his election as general. He died four years after. He had taught philosophy and governed the principal house of the Society at Naples, and was provincial at the time of the election to the generalship. In 1635 he had published his "Fascetto di Mirra" (Bundle of Myrrh), which has been translated into several languages. He is the author of several other ascetical works such ascetical works such as
Il Serafino, all previous to his election. He wrote under the name of Aloysius Sidereus. His only known writing when general was his encyclical letter: "De mediis conservandi primævum spiritum Societatis" (The means of preserving the primitive spirit of the Society). His short term in office coincided with the beginning of the war of Jansenism on the Society and the troubles with Palafox, Bishop of La Puebla. A great scandal occurred in Spain because of unsuccessful business speculations by a coadjutor brother, and in France on account of the open apostasy to Calvinism of a priest; but the martyrdom of men like Jogues, Brébeuf, Cuthbert Prescott, Neville, and others in Canada and England was an assurance that the Society's ancient fervour had not relaxed. The well-known Confraternity of the Bona Mors, which is now so universal in the Church, was instituted at the suggestion of Father Caraffa. Daurignac, History of the Society of Jesus (Cincinnati, 1865), VI; B.N., The Jesuits, Their Foundation and History (New York, 1879); Feller, Biog. Univ. (Paris, 1819); De Backer, Bibl. de la c. de J. (Liége, 1858).
T.J. CAMPBELL
# Catholic Encyclopedia (1913)/Vincent Houdry

From volume 7 of the work.
Preacher and writer on ascetics; b. 23 January, 1631, at Tours; d. 21 March, 1729, at Paris. According to the catalogues of the Society of Jesus, the principal details of Houdry's biography are as follows: On 10 October, 1647, he entered the Society of Jesus at Paris and after the novitiate followed the regular course of studies (three years philosophy and four years theology). For a considerable while he was engaged in teaching: classics, six years; rhetoric, one year; philosophy, four years. After this he became a celebrated pulpit orator, preaching for the next twenty-five years in the more important cities of France. During the remainder of his life he was principally occupied in writing sermons. His obituary in the archives of the Society, besides his talent as an orator, praises his never-tiring industry, both as a speaker and a writer. Among his virtues, his faithful observance of the rules, even to the ninety-ninth year of his life, is especially mentioned.
Houdry left two important homiletic works: his collected sermons, under the title "Sermons sour tous les sujets de la morale chrétienne", and a collection of materials for sermons, "La bibliothèque des predicatuers". The first-named, which appeared in Paris, 1696-1702, comprises five parts in twenty-two volumes, and has run through several editions; it was also printed in part in a German translation at Augsburg in 1739. With his wonted scrupulous care, he supplemented it by an index volume, together with a treatise on the imitation of famous preachers. (A collection from the large work can be found in Migne, "Collection des orateurs sacrés", XXXVI, XXXVII.) Houdry's second great literary work consists of an ambitiously planned collection of materials for preachers, which he called a "library", and which was published, 1712-1725, in twenty-three volumes at Lyons. Two translations of this work in Latin and one in Italian have been completed; and as recently as 1862 a "Biblical Patristic Concordance for Preachers and Catechists" was complied from it. In the introductions to both works, Houdry sets forth his views on the functions of a preacher and criticizes the style of preaching in vogue in his time. In 1702 the famous preacher published a small ascetic treatise in two volumes, on the exercises of St. Ignatius, addressed to priests and accordingly written in Latin.
Sommervogel, Bibliothèque de la c. de J. (Brussels, 1891).
N. SCHEID
# Catholic Encyclopedia (1913)/Vincenzo Danti

From volume 4 of the work.
Sculptor, brother of Ignazio, b. at Perugia, 1530; d. 24 May, 1576. He also enjoyed some reputation as a goldsmith, a military architect, and a poet. The statue of Pope Julius III on the cathedral square at Perugia is one of his early works. Later he modelled the "Decapitation of St. John the Baptist" over the south portal of the baptistery at Florence, and finished Andrea Sansovino's noble group of the "Baptism of Christ" over the east gate of the same baptistery. He competed against Cellini and Gian Bologna for the statue of Neptune in the fountain of Piazza della Signoria, which was ultimately given to an inferior artist, and he executed a marble group at the entrance to the Boboli Gardens in Florence, a youth raising and attempting to carry an old man bound hand and foot. This is supposed to be an allegory of the victory of honesty over deceit.
M. L. Handley.
# Catholic Encyclopedia (1913)/Vincent Canes

From volume 3 of the work.
(JOHN BAPTIST)
Friar Minor and controversialist, born on the borders of Nottingham and Leicestershire, date uncertain; died in London, June, 1672. Though brought up a Protestant, he embraced the Catholic Faith at the age of twenty, and shortly afterwards went from England to Douai. Here he was received into the Franciscan Order and became lector of philosophy and later professor of theology in the convent of the Friars Minor. Having returned to England, he laboured strenuously for the spread of the Catholic Faith and was chosen by the Catholics to defend their cause against Dr. Stillingfleet. Canes' well-known ability as a controversialist was strengthened by the absence of bitterness or animosity towards his opponents, while his elegant and graceful style made his writings effective. His works are:
GILLOW, Bibl. Dict. of Eng. Cath. (London, 1885), I, 392-93; HURTER, Nomenclator, II, 96-97; THADDEUS, The Franciscans in England (London, 1898), xiii, 109-10.
STEPHEN M. DONOVAN
# Catholic Encyclopedia (1913)/Vincent Contenson

From volume 4 of the work.
Dominican theologian and preacher, born at Altivillare (Gers), Diocese of Condon, France, 1641; died Creil-sur-Oise, 26 December, 1674. His epitaph in the church of that place described him as "in years a youth, mature in wisdom and in virtue venerable". Despite his short life, he gave proof in his writings of considerable learning and won remarkable popularity by his pulpit utterances. He was seventeen years old when he entered the Order of Preachers. After teaching philosophy for a time at Albi, and theology at Toulouse, he began a career of preaching as brilliant as it was brief. He was stricken in the pulpit at Creil, where he was giving a mission. His reputation as a theologian rests on a work entitled "Theologia Mentis et Cordis", published posthumously at Lyons in nine volumes, 1681; second edition, 1687. His life is found in the fifth volume of the "Histoire des hommes illustres de l'ordre de Saint Dominique", by Père Touron. The peculiar merit of his theology consists in an attempt to get away from the prevailing dry reasoning of Scholasticism and, while retaining the accuracy and solidity of its method, to embellish it with illustrations and images borrowed from the Fathers, that appeal to the heart as well as the mind. This pious and learned compilation has not yet lost its value and utility for students and preachers.
ROSE. New Gen. Biogr. Dict. (London, 1848); MORERI, Gr. Dict. Hist. (Paris, 1759). JOHN H. STAPLETON
John H. Stapleton.
# Catholic Encyclopedia (1913)/Vincenz Hasak

From volume 7 of the work.
Historian, b. at Neustadt, near Friedland, Bohemia , 18 July, 1812; d. 1 September, 1889, as dean of Weisskirchlitz, near Teplitz. After completing his classical and theological studies at Leitmeritz, he became chaplain at Arnsdorf, a post he held for eighteen years. Thenceforth to his death he was pastor at Weisskirchlitz. While chaplain, he began to collect old books, paintings, and copper-plate engravings, also gems and shells. He succeeded in collecting a small but valuable museum, that excited the astonishment of all connoisseurs for the treasures it contained. His library attained to especial celebrity because of the copious collection of rare early printed books, e.g. the ten pre-Reformation German translations of the Bible. He also made a scientific use of his treasures, and wrote several books about them, notable contributions in his day to the knowledge of medieval German religious life and the German language. Especially worthy of mention are: "Der christliche Glaube des deutschen Volkes beim Schluss des Mittelalters" (Ratisbon, 1868), a very valuable and authoritative work, treating of ninety-three printed books and manuscripts; "Dr. M. Luther und die religiöse Literatur seiner Zeit bis zum Jahre 1520)" (Ratisbon, 1881), a documentary description of the religious and moral conditions of the Middle Ages; also: "Die Himmelstrasse" (Ratisbon, 1882); and "Die letzte Rose, oder Eklärung des Vater Unser nach Markus von Weida" (Ratisbon, 1883), "Ein Vergissmeinnicht oder Von der heiligen Messe" (Ratisbon, 1884); finally, "Herbstblumen, oder christlicher Volksunterricht in der vorreformatorischen Zeit" (Ratisbon, 1885).
Historisch-polititsche Blatter, LXXXIX (1882), 645.
PATRICIUS SCHLAGER
# Chicago Company v. Cole

* related portals: Supreme Court of the United States.
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United States Supreme Court
251 U.S. 54
Chicago Company v. Cole
Submitted on Motion to Dismiss or Affirm Nov. 17, 1919.
Decided Dec. 8, 1919.
Messrs. R. J. Roberts, of El Reno, Okl., and Thomas P. Littlepage and Sidney F. Taliaferro, both of Washington, D. C., for plaintiff in error.
Messrs. W. A. Ledbetter, of Oklahoma City, Okl., and H. L. Stuart, of Gainesville, Tex., for defendant in error.
Mr. Justice HOLMES delivered the opinion of the Court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Chicago Company v. Industrial Commission of Illinois

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United States Supreme Court
284 U.S. 296
Chicago Company v. Industrial Commission of Illinois
Argued: Dec. 1, 1931. --- Decided: Jan 4, 1932
Messrs. Edward W. Rawlins, of Chicago, Ill., and Thomas P. Littlepage, of Washington, D. C., for petitioner.
Mr. Samuel E. Hirsch, of Chicago, Ill., for respondents.
Mr. Justice SUTHERLAND delivered the opinion of the Court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Chicago City v. Robbins

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United States Supreme Court
67 U.S. 418
Chicago City v. Robbins
This was a writ of error to the Circuit Court of the United States for the Northern District of Illinois.
Mr. Anthony, of Illinois, for Plaintiff in Error.
Mr. Fuller, of Illinois, Contra.
Mr. Justice DAVIS.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Chicago Company v. Collins Produce Company

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United States Supreme Court
249 U.S. 186
Chicago Company v. Collins Produce Company
Argued: Jan. 16, 1919. --- Decided: March 3, 1919
Messrs. Homer T. Dick, of Chicago, Ill., and Lindorf O. Whitnel, of East St. Louis, Ill., for plaintiff in error.
[Argument of Counsel from pages 186-188 intentionally omitted]
Messrs. Charles Wham and Fred L. Wham, both of Centralia, Ill., for defendant in error.
[Argument of Counsel from pages 188-189 intentionally omitted]
Mr. Justice CLARKE delivered the opinion of the Court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Catholic Encyclopedia (1913)/Holy Nails

From volume 10 of the work.
The question has long been debated whether Christ was crucified with three or with four nails.
The treatment of the Crucifixion in art during the earlier Middle Ages strongly supports the tradition of four nails, and the language of certain historical writers (none, however, earlier than Gregory of Tours, "De glor. mart.", vi; for the supposed sermon of St. Cyprian, "De passione", is a medieval fabrication), favours the same view.
On the other hand, in the thirteenth century, Western art began to represent the feet of the Crucified as placed one over the other and pierced with a single nail. This accords with the language of Nonnus and Socrates and with the poem "Christus patiens" attributed to St. Gregory Nazianzus, which speaks of three nails. More recent archaeological criticism has pointed out not only that the two earliest representations of the Crucifixion (the Palatine graffito does not here come into account), viz., the carved door of the Santa Sabina in Rome, and the ivory panel of the British Museum, show no signs of nails in the feet, but that St. Ambrose ("De obitu Theodosii" in P. L., XVI, 1402) and other early writers distinctly imply that there were only two nails. Further, St. Ambrose informs us that St. Helen had one nail converted into a bridle for Constantine's horse (early commentators quote Zach., xiv, 20, in this connection), and that an imperial diadem was made out of the other nail. Gregory of Tours speaks of a nail being thrown (deponi), or possibly dipped into the Adriatic to calm a storm. It is impossible to discuss these problems adequately in brief space, but the information derivable from the general archaeology of the punishment of crucifixion as known to the Romans does not in any way contradict the Christian tradition of four nails.
Very little reliance can be placed upon the authenticity of the thirty or more holy nails which are still venerated, or which have been venerated until recent times, in such treasuries as that of Santa Croce in Rome, or those of Venice, Aachen, the Escurial, Nuremberg, Prague, etc. Probably the majority began by professing to be facsimiles which had touched or contained filings from some other nail whose claim was more ancient. Without conscious fraud on the part of anyone, it is very easy for imitations in this way to come in a very brief space of time to be reputed originals. The bridle of Constantine is believed to be identical with a relic of this form which for several centuries has been preserved at Carpentras, but there is another claimant of the same kind at Milan. Similarly the diadem of Constantine is asserted to be at Monza, and it has long been known as "the iron crown of Lombardy."
HERBERT THURSTON