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# Catholic Encyclopedia (1913)/Alexander Agricola

From volume 1 of the work.
​Agricola, Alexander, a celebrated composer of the fifteenth century, and pupil of Okeghem, was, according to some, of Belgian and, according to other writers, of German, origin. Born about 1446, he was educated in the Netherlands and lived there some time. Even in his youth he was a fine singer and performer. Up to 1474 he was a singer in the ducal chapel, at Milan, then entered the service of the Duke of Mantua, then that of Philip, Duke of Austria and King of the Netherlands, following him to Castile, in 1505. There (at Valladolid) he died in the following year, at the age of sixty. He stood in high esteem as a composer. It is believed that a large number ​of his compositions are still in the libraries of Spain, awaiting a publisher. Of those published, Petrucci printed (1502–3) thirty-one songs and motets, and a volume of five masses bearing the titles: "Le Serviteur", "Je ne demande", "Malheur me bat", "Primi toni", "Secundi toni".
Riemann, Dict. of Music; Grove, Dict. of Music and Musicians; Kornmüller, Lex. der kirchl. Tonkunst; Naumann, Geschichte der Musik.
J. A. Völker.
# Catholic Encyclopedia (1913)/Ausculta Fili

From volume 2 of the work.
A letter addressed 5 December 1301, by Pope Boniface VIII to Philip the Fair, King of France. Philip was at enmity with the Pope. Under the pretext of his royal rights, he conferred benefices, and appointed bishops to sees, regardless of papal authority. He drove from their sees those bishops who, in opposition to his will remained faithful to the Pope. This letter is couched in firm but paternal terms. It points out the evils the king has brought to his kingdom, to Church and State; invites him to do penance and mend his ways. It was unheeded by the king, and was followed by the famous Bull "Unam Sanctam".
M. O'RIORDAN
# Catholic Encyclopedia (1913)/Aurora Lucis Rutilat

From volume 2 of the work.
This is one of the Ambrosian hymns, but its author is unknown. It has been revised and separated into three hymns for the Roman Breviary. The first sixteen lines form the hymn for Lauds from Low Sunday to the Ascension, and begin in the revised form, Aurora Caelum Purpurat. There are many English versions in use among Protestants. Dr. J.M. Neale's translation begins "Dawn purples all the east with light". The hymn "Tristes Erant Apostoli" (lines 17-32 of the original text) is in the Office, Common of Apostles and Evangelists for paschal time at the first and second Vespers and Matins. This hymn has also been translated into English. The Gregorian melody is in the third mode and may be found in the "Vesperale Romanum". Lines 33 to the end of the ancient hymn form "Paschale Mundo Gaudium," the hymn at Lauds in the Common of Apostles in paschal time. Among the English versions, besides Dr. Neale's are those of J.A. Johnston in his "English Hymnal (1852), "with sparkling rays morn decks the sky";. E. Caswall, "Lyra Catholica" (1849), "The dawn was purpling o'er the sky"; J. D. Chambers, "Lauda Syon" (1857), "Light's very morn its beams displays".
JOSEPH OTTEN
# Catholic Encyclopedia (1913)/Authenticity of the Bible

From volume 2 of the work.
The authenticity or authority of Holy Writ is twofold on account of its twofold authorship. First, the various books which make up the Bible are authentic because they enjoy all the human authority that is naturally due to their respective authors. Second, they possess a higher authenticity, because invested with a Divine, supernatural authority through the Divine authorship which makes them the inspired word of God. Biblical authenticity in its first sense must naturally be considered in the articles on the several books of Sacred Scripture, in its second sense, it springs from Biblical inspiration, for which see INSPIRATION.
F.X.E. ALBERT
# Catholic Encyclopedia (1913)/Ausonio Franchi

From volume 6 of the work.
The pseudonym of CRISTOFORO BONAVINO, philosopher; b. 24 February, 1821, at Pegli, province of Genoa; d. 12 September, 1895, at Genoa. He entered the ecclesiastical state, and some time after his ordination to the priesthood, was appointed director of an institution for secondary education at Genoa. Soon, however, he became imbued with the doctrines of French positivism and German criticism. Doubts arose in his mind, followed by an internal struggle which he describes in his work on the philosophy of the Italian schools. At the same time, important political events were taking place in Italy, culminating in the revolution of 1848. Misled, as he later says of himself, by a political passion, and also by a kind of philosophical passion, Franchi abandoned the priest's habit and office in 1849, and assumed the name of Ausonio Franchi (i.e. free Italian), indicating thereby his break with his own past and his new aspirations. Henceforth all his talents were devoted to the cause of intellectual and political liberty. The dogmatic authority of the Church and the despotic authority of the State are the objects of his incessant attacks. Combining Kant's phenomenalism and Comte's positivism, he falls into a sort of relativism and agnosticism. For him, religious truth and reason, Catholicism and freedom, are irreconcilable, and Franchi does not hesitate in his choice.
In 1854 he founded the "Ragione", a religious, political, and social weekly which was a means of propagating these ideas. Terenzio Mamiani, then Minister of Education, appointed him professor of the history of philosophy in the University of Pavia (1860), and later (1863) in the University of Milan, where he remained until 1888. No work was published by him between 1872 and 1889. A change was again taking place in his mind, not now due to passion, but to the professor's more mature reflection. It led to the publication of Franchi's last work, in which he announces his return to the Church, criticizes his former works and arguments, and denounces the opinions and principles of his earlier writings. His works are: "Elementi di Grammatica generale applicati alle due lingue italiana e latina" (Genoa, 1848-49), under the name of Cristoforo Bonavino. Under the name of Ausonio Franchi he wrote "La Filosofia delle scuole italiane" (Capolago, 1852; "Appendice", Genoa, 1853); "La religione del secolo XIXo" (Lausanne, 1853); "Studi filosofici e religiosi: Del Sentimento" (Turin, 1854); "Il Razionalismo del Popolo" (Geneva, 1856); "Letture sulla Storia della Filosofia moderna; Bacone, Descartes, Spinoza, Malebranche" (Milan, 1863); "Sulla Teorica del Giudizio" (Milan, 1870); "La Caduta del Principato ecclesiastico e la Restaurazione dell' Impero Germanico" (Milan, 1871); "Saggi di critica e polemica" (Milan, 1871-72). He also edited "Appendice alle Memorie politiche di Felice Orsini" (Turin, 1858); "Epistolario di Giuseppe La Farina" (Milan, 1869(; and Scritti politici di Giuseppe La Farina" (Milan, 1870).
C.A. DUBRAY
# Catholic Encyclopedia (1913)/Authentic

From volume 2 of the work.
The term is used in two senses. It is applied first to a book or document whose contents are invested with a special authority, in virtue of which the work is called authentic. In its second sense it is used as a synonym for "genuine", and therefore means that a work really emanates from the author to whom it is ascribed. The article VULGATE explains the first sense of the word; the articles on the single books of Sacred Scripture illustrate the second.
F. X. E. ALBERT
# Catholic Encyclopedia (1913)/Cusæ

From volume 4 of the work.
A titular see of Egypt. The Coptic name of this town was Kõskõ; in Greek it becomes Kousos, Akouasa, Akoussa, Kousis, Kousai, Khousai; in Latin we find Cussa, Cusæ, Chusæ, etc. It is now the fellahtown, El-Kousîyet (Alquoussiah, Al-Kussîje, El-Kusîye, Qossieh), on the western bank of the Nile, inland between the railway stations Dêrût esh-Sherif and Montfalût. Near it stands Deir-el-Moharag, the largest, richest, and most peopled of the seven great Coptic monasteries; the Holy Family is said to have sojourned there and it is the centre of an important pilgrimage. The city figures in the "Synecdemus" of Hierocles (730, 9), Georgius Cyprius (764), and Parthey's "Notitia Prima" (about 840). It was a suffragan of Antinoe in Thebais Prima. Lequien (II, 597) mentions two bishops, Achilles, a Meletian, in 325, and Theonas, present at Constantinople in 553. Cusæ is to be distinguished from Kysis in the southern part of the Great Oasis, now Dûsh el-Kal'a.
BRUGSCH, Geogr. des alten Aegyptens, I, 222; BAEDEKER, Aegypten (1891), part II, 45; JULLIEN, L'Egypte, Souvenirs bibliques et chrétiens (Lille, 1896), 249.
S. Pétridès.
# Catholic Encyclopedia (1913)/Cuthbert

From volume 4 of the work.
Abbot of Wearmouth; a pupil of the Venerable Bede (d. 735). He was a native of Durham, but the dates of his birth and death are unknown. Becoming a monk at Jarrow, he studied under St. Bede and acted as his secretary, writing various works from his dictation. Bede dedicated to him his work "De Arte Metricâ". He was present when Bede died, and wrote to Cuthwin, one of his fellow-pupils, a detailed account of all that happened. After the death of Huitbert, who succeeded Ceolfrid as Abbot of Wearmouth, Cuthbert was elected in his place. His correspondence with Lullus, the disciple and successor of St. Boniface, Archbishop of Mainz, is still preserved. He is also supposed to have written many other letters now lost. Priscus mentions a manuscript bearing his name which contains an addition to Bede's Ecclesiastical History. His letter describing Bede's death is also worthy of note because of the mention therein of the Rogation procession with the relics of the saints.
MABILLON, Annales O. S. B. (Paris, 1703-39), II, 99b, 101a; IDEM, Acta SS. (Venice, 1733, etc.) III, 503, 504, 510 m; CEILLIER, Histoire générale des auteurs sacrés et ecclésiastiques (Paris, 1729-59), s. v. Cuthbert, Abbé de Jarrow; P. L., XCVI, 838, 846.
G.E. HIND
# Catholic Encyclopedia (1913)/Cuthbert Constable

From volume 4 of the work.
(Formerly TUNSTALL)
Date of birth uncertain; d. 27 March, 1746. He was the son of Francis Tunstall of Wycliffe Hall, Yorkshire, England, and Cicely, daughter of John Constable, second Viscount Dunbar. When in 1718 he succeeded, on the death of his uncle, the last Viscount Dunbar, to the estates of Burton Constable, he changed his surname from Tunstall to Constable. He was educated at Douai and subsequently studied medicine at Montpellier, where he took the degree of Doctor of Medicine. He formed a large collection of books and MSS. at Burton Constable, and in other ways was a constant patron of Catholic literature, assisting Bishop Challoner by lending him documents for the "Memoirs of Missionary Priests", and Dodd, by contributing to the expenses of the "History of the Church of England". He also maintained friendly relations with non-Catholic scholars; and among the Burton Constable papers are two volumes of his correspondence with Mr. Nicholson of University College, Oxford, and the well-known antiquary, Thomas Hearne. His correspondence with the former was chiefly concerned with particulars for the biography of Abraham Woodhead, for whom he had a great veneration. His only publication is a life of Woodhead prefixed to his edition of "The Third Part of the Brief Account of Church Government", written by that author (London, 1736). Gillow (Bibl. Dict. Eng. Cath., I, 549) states that even this was largely taken from Nicholson, but is valuable for the complete Woodhead bibliography. The other works enumerated by Gillow (loc. cit.) are not by Constable, but were MSS. in his collection. The collection itself was sold by auction in 1889, some of the MSS. being purchased by Lord Herries and added to his collection at Everingham. Constable was twice married, first to Amy, daughter of Hugh, third Lord Clifford, by whom he had three children, William, Cicely, and Winifred, and secondly to Elizabeth Heneage, by whom he had one son, Marmaduke, who inherited the estate of Wycliffe and resumed the family name of Tunstall.
EDWIN BURTON
# Catholic Encyclopedia (1913)/Cush

From volume 4 of the work.
(Son of Cham; D. V. Chus)
Cush, like the other names of the ethnological table of Genesis, x, is the name of a race, but it has generally been understood to designate also an individual, the progenitor of the nations and tribes known in the ancient world as Cushites. The list of those descendants of Cush is given in Gen., x, 7-8. The country known to the Greeks as Ethiopia is called Cush (Heb. Kûš) in the Bible. In its broadest extension the term designated the region south of Assuan, on the Upper Nile, now known as Nubia, Senaar, Kardofan, and Northern Abyssinia. This region is referred to in Egyptian inscriptions as Keš or Kaš. More often, however, the name Cush was given to a part of the territory just mentioned, called by the Greeks the Kingdom of Meroë, at the confluence of the Nile and the Astaboras (now Tacassi). It is from this kingdom that came the eunuch of Candace, Queen of Ethiopia (Acts. viii, 26-40). Cush was long a powerful nation. In the course of the eighth century, B. C., its Kings became rulers of Egypt. Shabitku, one of them, was the principal opponent of the great Sennacherib, King of Assyria. It was in vain that Isaias warned his people not to place their trust in such princes (Is., xviii, 1; xx, 3, 5).
The African Cush is best known; but there were Cushites in Asia. The "land of Cush" of Gen., ii, 13 (Heb. text), watered by the Gehon, one of the four rivers of Paradise, was doubtless in Asia. Regma, Saba, and Dadan (Gen., x, 7) were in Arabia. The Madianite wife of Moses, Sephora, is called a Cushite (Ex., ii, 16, 21; Num., xii, 1-Heb. text). Nemrod, son of Cush, rules over cities in the valleys of the Euphrates and Tigris (Gen., x, 8-12). This text points to the foundation of the first empire in this region by Cushites. It is chiefly the relics of a Semitic civilization that have been brought to light by archæological discoveries. But traces are not lacking, according to competent scholars, of an older civilization.
RAWLINSON, Five Great Monarchies (London, 1879), I, iii; MASPERO, Histoire ancienne des peuples de l'Orient (Paris. 1905).
W. S. REILLY
# Catholic Encyclopedia (1913)/Cuthbert, Archbishop of Canterbury

From volume 4 of the work.
Date of birth not known; died 25 October, 758. He is first heard of as Abbot of Liminge, Kent. Consecrated bishop by Archbishop Nothelm, he succeeded Wahlstod in the See of Hereford in 736 and was translated to Canterbury about 740. Journeying to Rome he received the palladium, and on his return assisted at the Council of Cloveshoe in 742. At this council Ethelbald, King of Mercia, confirmed many privileges to churches and monasteries. His friendship with St. Boniface, Archbishop of Mainz, accounts for the intimate knowledge that St. Boniface had of the evil life of Ethelbald, which prompted the saint to correspond with the king in the hope of inducing him to reform. Cuthbert, in obedience to the wish of Pope Zachary, called a second Council of Cloveshoe, in 747, which formulated many canons for the guidance of monastic life and the duties of bishops and priests. It especially insisted on catechetical instruction being given in the English tongue. The proceedings of this council were sent to St. Boniface and prompted him to act similarly in Germany. Some have thought that St. Boniface took the initiative and not Cuthbert, but most now admit that the proceedings in Germany for promoting a greater union with Rome took place after this council of Cloveshoe and in imitation of it.
Cuthbert brought about a great change with regard to the precedence of the Cathedral Church of Canterbury. Christ Church, Canterbury, was considered inferior in dignity to the Church of Sts. Peter and Paul where all the archbishops were interred. The pope granted his request for the interment of the archbishops at Christ Church and King Eadbert confirmed this. A chapel was the built at the east end of the cathedral dedicated to St. John the Baptist to serve as the baptistery, the court of the archbishops and their place of burial. Fearing opposition from the monks of Sts. Peter and Paul's church Cuthbert was stealthily buried in the new chapel several days before his death was generally known. From that time until the Conquest at least, every Archbishop of Canterbury except one was buried at Christ Church. A letter of his to Lullus, Archbishop of Mainz, is still extant and also two short poems preserved by William of Malmesbury. Leland speaks of a volume of his epigrams in the library of Malmesbury Abbey. This volume is now lost.
Ang.-Sax. Chronicle, sub ann. 741, 742, 758; HADDON AND STUBBS, Councils, III, 340-96; GERVASE, Actus Pont. Cant. (Twysden, 1640); SIMEON OF DURHAM, Mon. Hist. Brit., 659, 661; WILLIAM OF MALMESBURY, Gesta Regum (Eng. Hist. Soc.), I, 115, 116; IDEM, Gest. Pontiff, 8,, 9, 15, 299; HOOK, Lives of the Archbishops, I, 217-34; MIGNE, P.L., LXXXIX, 757, 763; Anglia Sacra, II, Metrical Life of Cuthbert.
G.E. HIND
# Catholic Encyclopedia (1913)/Cursores Apostolici

From volume 4 of the work.
Cursores Apostolici is the Latin title of the ecclesiastical heralds or pursuivants pertaining to the papal court. Their origin is placed in the twelfth century, and they fulfilled for the pontifical government the duties entrusted to heralds by civil states. From the sixteenth century onward they formed part of the Roman Curia in its broader sense, and are at present reckoned members of the pontifical family. Their number is fixed at nineteen, and they are subject to the major-domo. The principal duties of the cursores are to invite those who are to take part in consistories. and functions in the papal chapel; to act as servitors in the pontifical palace and as doorkeepers of the conclave; to affix papal rescripts to the doors of the greater Roman basilicas; to issue the summons for attendance at canonizations, the funerals of cardinals, etc. As the cursores are representatives of the pope, they must be received with the respect becoming the personage in whose name they speak, and their invitation has the force of a judicial summons. In the early ages of the Church, an institution somewhat similar to that of the cursores is found in messengers, chosen from among the clergy, to carry important tidings from one bishop to another or from the bishop to his flock. They were much used in times of persecution and they are frequently referred to in the writings of the Fathers as prœcones, internuntii, etc. As guardians of the assemblies of the faithful, they were called vigiliœ. Despite these resemblances to the modern cursores, however, it seems evident that the latter took their rise from the employment of heralds by civil states, rather than from the prœcones of the early Church. Episcopal courts have likewise cursores or apparitors among their officials.
CRAISSON, Man. jur. can. (Paris, 1899), IV; ANDRÉ-WAGNER, Dict. du droit can. (Paris, 1901).
WILLIAM H. W. FANNING.
# Catholic Encyclopedia (1913)/Curubis

From volume 4 of the work.
A titular see of Africa Proconsularis. The town was fortified about 46 B. C. by P. Attius Varus and C. Considius Longus, generals of Pompey, and proclaimed by Cæsar a Roman colony under the name of Colonia Julia Curubis. It is mentioned in Pliny, Ptolemy, "The Itinerary of Antoninus", etc. In 257 St. Cyprian was exiled to Curubis for refusing to sacrifice to the gods (Vita Pontii, c. xii, ed. Hartel, III, and the year following he was called thence to Carthage to be put to death. Four bishops are known (one Donatist), from 411 to 646 (Morcelli, Africa christiana, I, 149). Curubis is to-day Kourba, a little village on the coast, east of Tunis, between Cape Mustapha and Ras Mamoura. The region is hilly and woody; it has always been inhabited by more or less savage people, for which reason the Christians were often exiled there.
S. VAILHÉ.
# But Not to Me

* Teasdale, Sara (1911), "But Not to Me" in Helen of Troy and Other Poems.
* Teasdale, Sara (1917), "But Not to Me" in Love Songs.
# But the other

First published in The Dial, May 1920.
This work is in the public domain in the United States because it was published before January 1, 1929.
This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
Public domainPublic domainfalsefalse
# Butchers' Union Slaughter-House Live-Stock Landing Company v. Crescent Slaughter-House Company

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.

## Concurring Opinions

    Field
    Bradley
United States Supreme Court
111 U.S. 746
Butchers' Union Slaughter-House Live-Stock Landing Company v. Crescent Slaughter-House Company
B. R. Forman, for appellant.
Thos. J. Semmes, for appellee.
MILLER, J.

## 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
# But I was Looking at the Permanent Stars

The poem was unfinished upon the author's death and therefore has omissions.
Bugles sang, saddening the evening air, And bugles answered, sorrowful to hear.
Voices of boys were by the river-side. Sleep mothered them; and left the twilight sad. The shadow of the morrow weighed on men.
Voices of old despondency resigned, Bowed by the shadow of the morrow, slept.
( ) dying tone Of receding voices that will not return. The wailing of the high far-travelling shells And the deep cursing of the provoking ( )
The monstrous anger of our taciturn guns. The majesty of the insults of their mouths.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# But for the Tears

“‘The World were a place to play in,’ said the children…”
* Shorter, Dora Sigerson (1893), "But for the Tears" in Verses
* Shorter, Dora Sigerson (1907), "But for the Tears" in The Collected Poems of Dora Sigerson Shorter
# Butcher v. Coats

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
BUTCHER verʃus COATS.
T
And, by the court: As we do not find thefe perfons in contempt, the cofts of the attachment muft abide the event of the fuit.