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# Catholic Encyclopedia (1913)/St. Anselm of Lucca, the Younger

From volume 1 of the work.
Born at Mantua c. 1036; d. in the same city, 18 March, 1086. He was nephew of Anselm of Lucca, the Elder, who ascended the Papal throne as Alexander II in 1061. In the year 1071 Alexander II designated Anselm as Bishop of Lucca and sent him to Germany to take investiture from Henry IV. Anselm went to Germany, but was loath to receive the insignia of spiritual power from a temporal ruler and returned without investiture. In 1073 Gregory VII, successor of Alexander II, also appointed Anselm Bishop of Lucca, but advised him not to accept his ring and crosier from Henry IV. For some reason, Anselm accepted investiture from Henry, but soon felt such remorse that he resigned his bishopric and entered the Order of St. Benedict at Padilirone, a monastery of the Cluniac Reform, situated near Mantua. Gregory VII ordered him to return to his episcopal see at Lucca. Anselm returned reluctantly, but continued to lead time life of a monk until his death. Inspired, like Gregory VII, with a holy zeal to reform the clergy, he wished to impose stricter discipline upon the canons of his cathedral. Most of the canons refused to submit to Anselms regulations, and in 1081 he was expelled from Lucca with the help of the Emperor and his antipope, Guibert. Anselm now retired to the castle of the Countess Matilda of Tuscany, whose spiritual adviser he was. Some time later he was made Papal Legate of Lombardy with instructions to rule over all the dioceses which, during the conflict between pope and emperor, had been left without bishops. Anselm was well versed in the Scriptures and wrote some exegetical and ascetical works. In his work "Contra Guibertum et sequaces ejus" he shows the unlawfulness of lay-investiture and defends Gregory against the Antipope Guibert. He also made a collection of canons which afterwards were incorporated into the well-known "Decretum" of Gratian. Mantua, the city of his birth and death, honours him as its patron.
RANBECK, A Benedictine Calender (London, 1896); MONTALEMBERT, Les moines doceident (Paris, 1882), VI, 473 sqq.; GUERIN, Les petits Bollandistes (Paris), III, 498; LECHNER, Martyrologium des Benediktiner-Ordens (Augsburg, 1855).
MICHAEL OTT
# Catholic Encyclopedia (1913)/St. Aphian

From volume 1 of the work.
St. Aphian (or Apian), an illustrious martyr, under the Emperor Maximian, c. 306. He was only eighteen when he entered the temple at Cæsarea, where the prefect Urbanus was offering sacrifice. Seizing the outstretched hand that was presenting the incense, he reproached the magistrate with the idolatrous act. The guards fell upon him furiously and, after cruelly torturing him, flung him into a dungeon. The next day he was brought before the Prefect, torn with iron claws, beaten with clubs, and burned over a slow fire, and then sent back to confinement. After three days he was again taken from prison and thrown into the sea with stones tied to his feet. Eusebius, an eyewitness, declares that an earthquake simultaneously shook the city, and that the sea flung up his corpse on the shore. He belonged to Lycia, but had withdrawn to Cappadocia because his parents, who were both distinguished and rich, resisted his efforts to convert them to Christianity. St. Pamphilus was at Cæsarea at the time, expounding Holy Scripture, and the young Aphian was one of his disciples. He lived at the house of Eusebius, but gave no intimation of his purpose to make the public protest which ended in his martyrdom. The Greeks refer to him as the brother of St. Ædisius. In the old martyrologies his feast was on the fifth, but the Bollandists pronounce for the second of April as the correct date.
T.J. CAMPBELL
# Catholic Encyclopedia (1913)/St. Apollinaris (2)

From volume 1 of the work.
The most illustrious of the Bishops of Valence, b. at Vienne, 453; d. 520. He lived in the time of the irruption of the barbarians, and unhappily Valence, which was the central see of the recently founded Kingdom of Burgundy, had been scandalized by the dissolute Bishop Maximus, and the see in consequence had been vacant for fifty years. Apollinaris was of a family of nobles and saints. He was little over twenty when he was ordained priest. In 486, when he was thirty­three years old, he was made Bishop of the long vacant See of Valence, and under his zealous care it soon recovered its ancient glory. Abuses were corrected and morals reformed. The Bishop was so beloved that the news of his first illness filled the city with consternation. His return to health was miraculous. He was present at the conference at Lyons, between the Arians and Catholics, which was held in presence of King Gondebaud. He distinguished himself there by his eloquence and learning.
A memorable contest in defence of marriage brought Apollinaris again into special prominence. Stephen, the treasurer of the kingdom, was living in incest. The four bishops of the province commanded him to separate from his companion, but he appealed to the King, who sustained his official and exiled the four bishops to Sardinia. As they refused to yield, the King relented, and after some time permitted them to return to their sees, with the exception of Apollinaris, who had rendered himself particularly obnoxious, and was kept a close prisoner for a year. At last the King, stricken with a grievous malady, repented, and the Queen in person came to beg Apollinaris to go to the court to restore the monarch to health. On his refusal, the Queen asked for his cloak to place on the sufferer. The request was granted, the King was cured, and came to beg absolution for his sin. Apollinaris was sixty-­four years old when he returned from Sardinia to Valence, and his people received him with every demonstration of joy. He died after an episcopate of thirty-­four years, at the age of sixty­-seven, his life ending, as it had begun, in the constant exercise of the most exalted holiness.
Acta SS., October, III.
T. J. Campbell.
# Catholic Encyclopedia (1913)/Hatred

From volume 7 of the work.
Hatred in general is a vehement aversion entertained by one person for another, or for something more or less identified with that other. Theologians commonly mention two distinct species of this passion.
This second kind of hatred, as involving a very direct and absolute violation of the precept of charity, is always sinful and may be grievously so. The first-named species of hatred, in so far as it implies the reprobation of what is actually evil, is not a sin and may even represent a virtuous temper of soul. In other words, not only may I, but I even ought to, hate what is contrary to the moral law. Furthermore one may without sin go so far in the detestation of wrongdoing as to wish that which for its perpetrator is a very well-defined evil, yet under another aspect is a much more signal good. For instance, it would be lawful to pray for the death of a perniciously active heresiarch with a view to putting a stop to his ravages among the Christian people. Of course, it is clear that this apparent zeal must not be an excuse for catering to personal spite or party rancour. Still, even when the motive of one's aversion is not impersonal, when, namely, it arises from the damage we may have sustained at the hands of others, we are not guilty of sin unless besides feeling indignation we yield to an aversion unwarranted by the by the hurt we have suffered. This aversion may be grievously or venially sinful in proportion to its excess over that which the injury would justify.
When by any conceivable stretch of human wickedness God Himself is the object of hatred the guilt is appallingly special. If it be that kind of enmity (odium inimicitiae) which prompts the sinner to loathe God in Himself, to regret the Divine perfections precisely in so far as they belong to God, then the offence committed obtains the undisputed primacy in all the miserable hierarchy of sin. In fact, such an attitude of mind is fairly and adequately described as diabolical; the human will detaches itself immediately from God; in other sins it does so only mediately and by consequence, that is, because of its inordinate use of some creature it is averted from God. To be sure, according to the teaching of St. Thomas (II-II:24:12) and the theologians, any mortal sin carries with it the loss of the habit of supernatural charity, and implies so to speak a sort of virtual and interpretive hatred of God, which, however, is not a separate specific malice to be referred to in confession, but only a circumstance predicable of every grievous sin.
JOSEPH F. DELANY
# Catholic Encyclopedia (1913)/Hauara

From volume 7 of the work.
A titular see of Palestina Tertia, suffragan of Petra. Peutinger's map locates a place of this name thirty-eight miles of Petra (see Clermont-Ganneau in "Revue biblique", N.S. III, 419-421). The city is also mentioned by Ptolemy (V, 16) and by the "Notitia dignitatum" (ed. Boecking, 79), which mentions the garrison of equites sagittarri indigenae. This Hauara, which is situated between Aila and Petra, is certainly distinct from the Hauara of Stephen of Byzantium, the leuke kome of the Greeks, a harbour of the Red Sea, but it has been impossible to discover its location. It is unknown even when it became a titular see, because it formerly had no bishop, and does not figure in any episcopal "Notitiae". It must not be confounded with Haura, a Jacobite see in Mesopotamia.
LEQUIEN, Oriens Christianus, II, 1507.
S. VAILHÉ
# Catholic Encyclopedia (1913)/Hautecombe

From volume 7 of the work.
(Altacomba, Altæcombæum)
A Cistercian monastery near Aix-les-Bains in Savoy, Diocese of Chambéry (formerly Geneva); founded about a. d. 1101 in a narrow valley (or combe) between hills near the Lake of Bourget by hermits from Aulpes, in the Lake of Geneva. About 1125 it was transferred to a site on the north-western shore of the lake under Mont du Chat, granted to it by Amadeus, Count of Savoy; and shortly afterwards it accepted the Cistercian Rule from Clairvaux. The first abbot was the saintly and learned Amadeus de Haute-Rive, afterwards Bishop of Lausanne. Two daughter-houses were founded from Hautecombe at an early date, one, Fossa-Nuova (afterwards called For Appio), in the Diocese of Terracina, in 1135, and the other, S. Angelo de Petra, close to Constantinople in 1214. Celestine IV and Nicholas III have been claimed as alumni of Hautecombe, but this is disputed by Janauschek, the historian of the Cistercian Order. The chief interest of Hautecombe, apart from the beauty of its situation, arises from its having been for centuries the burial-place of the Counts and Dukes of Savoy. Count Humbert III, known as "Blessed", and his wife Anne were interred there in the latter part of the twelfth century; and about a century later Boniface, Archbishop of Canterbury (1245-1270), son of Count Thomas I, was buried in the sanctuary of the abbey church. He had come out from England with King Edward I to accompany him in a crusade, but died at the castle of St. Helena in Savoy. The last abbot, Anthony of Savoy, a son of Charles Emmanuel I, was interred there in 1673. The abbey was restored (in a debased style) by one of the dukes about 1750, but it was secularized and sold in 1792, when the French entered Savoy, and was turned into a china-factory. King Charles Felix of Sardinia purchased the ruins in 1824, had the church rebuilt and re-constructed, and restored it to the Cistercian Order. He and his queen (Maria Christina of Naples) are buried in the Belley chapel, which forms a kind of vestibule to the church. Some 300 statues and many frescoes adorn the interior of the church, which is 215 feet long, with a transept 85 feet wide. Most of the tombs are little more than reproductions of the medieval monuments.
Cibrario, Storia e descrizione della r. badia d'Altacomba (Turin, 1843-3); Jacqkuemont, descript. Hist. del'abbaye de Hautecombe (Chambéry, 1843); Chronica Abbati Alt cumbi , 1125-1421, ed. Promis in Monum. hist. patr script (1839), II, 672-7; Blanchard, Hist. de l'abbaye de Hautecombe in Mem. Soc. Savois. d'hist. d'archéol,XI (1867), 185-212; Barthélemy in Rev. des. soc. sav. (1875), II, 353-6; Cot, Notice sur l'abbaye royale de Hautecombe (Chambéry, 1836); Janauschek, Orig. Cisterc. (1877), I, 34,35; Lettres sur la royale abbaye de Hautecombe (Genoa, 1827); Coquet, L'Abbaye de Hautecombe in Ann. Soc. acad. archit. Lyon., VII, (1881-2), 89-103.
D.O. HUNTER-BLAIR
# Catholic Encyclopedia (1913)/Hauteserre

From volume 7 of the work.
(ALTESERRA).
(1) Antoine Dadin d'Hauteserre
Born 1602, died 1682; a distinguished French historian and canonist, dean of the faculty of law at the University of Toulouse. He had a familiar knowledge of the writings of the Greek and Latin Fathers and the councils of the Church, and was held in the highest estimation by the French clergy. It was he who, at the request of two bishops, critically reviewed (1670) certain legal treatises concerning the appel comme d'abus and refuted them. He was the author of many important works on feudal and Roman law, the antiquities of Aquitaine, ecclesiastical and monastic antiquities, and the historical works of Gregory of Tours. Very noteworthy is his "Ecclesiasticae Jurisdictionis Vindictae" (Paris, 1707). His works appeared at Naples (16 vols., 1776-80).
Flavius Hauteserre
Younger brother of the above, died about 1670; professor of law at Poitiers, also a learned canonist and annotator (1630) of the early canonical collections of Fulgentius Ferrandus and Cresconius Afer.
JUGLER, Beitrage zur juristischen Biog. V (Leipzig, 1773-80), 51, 59; LAURIN in Kirchenlex., I, 638-640.
FRANCIS W. GREY
# Catholic Encyclopedia (1913)/Hatto

From volume 7 of the work.
Archbishop of Mainz; b. of a noble Swabian family, c. 850; d. 15 May, 913. He was educated at the monastery of Ellwagen in Swabia, became a Benedictine monk at Fulda, was elected in 888 Abbot of Reichenau, and, a year later, also Abbot of Ellwangen. As abbot of these two imperial monasteries he exercised a great influence on the political affairs of Germany. On account of his deep insight, his energy, and his unselfish devotion to the royal throne, King Arnulf of Germany appointed him Archbishop of Mainz in September, 891. In 892 he presided over a synod at Frankfort, at which, the rights of the Archbishop of Cologne over the Diocese of Bremen were discussed by order of Pope Formosus. He likewise presided over the great politico-ecclesiastical assembly at Tribur (now Trebur), near Mainz, in May, 895 (Mansi, Coll. Conc. Ampl., XVIII, 129-166). When in 894 Pope Formosus called upon King Arnulf to defend him against Guido (or Wido) of Spoleto and his son Lambert, Hatto accompanied the King to Italy. He also accompanied him on a second expedition to Italy (from the autumn 895 to the spring 896), on which occasion he received the pallium from Pope Formosus at Rome.
In his far-reaching political Hatto was guided by the idea of a consolidated German kingdom with a strong king possessing the central authority. For this reason he was hated by the dukes who desired to break up the German nation into independent states. After the death of Arnulf in 899, the election of King Louis the Child, the six year old son of Arnulf, was chiefly due to Hatto, who with prudence and strength administered the affairs of the State during the short life of the young king (d. 911). The election of Conrad I, Duke of Franconia, as King of Germany was again the work of Hatto. During the remaining two years of his life Hatto was the chief councillor of Conrad I. Hatto has been greatly maligned by historians. His alleged implication in the "treacherous" capture of Duke Adalbert of Badenberg was probably and invention of his enemies, and the fable of the "Müusethurm", where he is said to have been eaten up by mice and rats in punishment for his hardheartedness during a famine, has no historical foundation. The same story is related of Hatto II, Archbishop of Mainz (968-970), and of many other persons.
Dammert, Hatto I Erzbischof von Mainz in Freiburger Program (1864, 1865); Heidemann, Hatto I, Erzb. Von Mainz (Berlin, 1865); Will, Regesten der Mainzer Erzbischöfe (Innsbruck, 1877), I. For the fable of the "Müusethurm": Baring-Gould, Curious Myths of the Middle Ages London, 1901), 447-470.
MICHAEL OTT
# Catholic Encyclopedia (1913)/Haudriettes

From volume 7 of the work.
A religious congregation founded in Paris early in the fourteenth century by Jeanne, wife of Etienne Haudry, a private secretary of St. Louis, King of France. During a prolonged absence of her husband on a pilgrimage to the tomb of St. James of Compostela, Jeanne, believing him dead, gathered under her roof a number of pious women, with whom she made a vow of perpetual chastity, and consecrated herself to a religious life devoted to the service of the poor. On his return in 1329, Etienne obtained for his wife a dispensation from her vow on condition that the pious association be permitted to retain his house and be endowed with a capital sufficient for the maintenance of twelve poor women. He also erected a chapel for the community, which was soon in possession of its own hospital, and rapidly increased in numbers. The statutes of the Haudriettes, as prescribed for them by Cardinal d'Ailly, were approved in 1414 by Cardinal Nicolò da Pisa, legate of John XXII, and later confirmed by several pontiffs. A gradual relaxation in the original fervour of the congregation caused a thorough reform to be instituted under Cardinal de La Rochefoucauld, Grand Almoner of France. Gregory XV placed the religious under the Rule of St. Augustine, the vow of poverty being added to those of chastity and obedience and monastic observance and the recitation of the Office of the Blessed Virgin imposed. In 1622 the mother-house was transferred to the Saint-Honoré, where a new monastery and church were built, the latter being dedicated to the Assumption of Our Lady, from which the religious were thenceforth called Daughters of the Assumption. The congregation was not restored after the Revolution.
HEIMBUCHER, Orden und Kongregationen der kath. Kirche (Paderborn, 1908); HELYOT, Dict. des ordres religieux in MIGNE, Encyc. Theol.
F.M. RUDGE
# Catholic Encyclopedia (1913)/Petrus Alfonsus

From volume 11 of the work.
A converted Jew and controversialist, born at Huesca, in the former Kingdom of Aragon, 1062; died 1110. Previous to his conversion he was known as Moses Sephardi (the Spaniard). King Alfonso I of Aragon, whose physician-in-ordinary he became, stood sponsor at his baptism, which he received in his native town on St. Peter's day (29 June, 1106). In honour of this saint and of his sponsor he chose the name Petrus Alfonsus. As his conversion was attributed by his former co-religionists to ignorance or dishonourable motives, he published a justification in a Latin work consisting of twelve dialogues between a Jew and a Christian. These dialogues were first printed at Cologne in 1536, and have since frequently been re-edited. A second work of Petrus Alfonsus, based on Arabic sources, is entitled "Ecclesiastical Discipline" (Disciplina Clericalis). It has been translated into several languages and is preserved in numerous manuscripts. Labouderie, Vicar-General of Avignon, published it at Paris in 1824 with a French translation of the fifteenth century. Another edition by F. W. V. Schmidt appeared at Berlin in 1827. The text of both works of Petrus Alfonsus, preceded by biographical notices, may be found in Migne, CLVII, 527-706.
CEILLIER, Auteurs ecclésiast., XIV (Paris, 1863), i, 170-73; KOHUT in Jewish Encycl., I, 377; DOUCE in BOHN'S Antiq. Libr., X (London, 1848), 39-44.
N. A. WEBER.
# Catholic Encyclopedia (1913)/Petrus de Natalibus

From volume 11 of the work.
Bishop, author of a collection of lives of the saints; date of birth unknown; d. between 1400 and 1406. No details of the early life of this hagiographer have been handed down to us. A Venetian, he consecrated himself to the ecclesiastical state, becoming a canon in Equilio (Jesolo). On 5 July, 1370, he was elevated to the episcopal see of that city. Details are also lacking regarding his pastoral activity. The last mention of him refers to the year 1400, and in 1406, another appears as Bishop of Equilio; the date of his decease, therefore, must be set between these two years (Eubel, "Hierarchia catholica medii aevi", I, 250). He is chiefly known as the author of "Legends of the Saints" in twelve books, a very valuable work with a wide circulation. In his arrangement of the various lives he follows the calendar of the Church. The collection, first printed in Vicenza, 1493, went through many editions, the last of which (the eighth) appeared in Venice, 1616.
FABRICIUS, Bibliotheca mediae et infimae aitatis, ed. MANSI, V, 93; POTTHAST, Bibliotheca historica medii aevi, 2nd ed., II, 918.
J.P. KIRSCH
# Catholic Encyclopedia (1913)/Petrus Diaconus

From volume 11 of the work.
The name of several men of note in ecclesiastical history and literature.
(1) One of the Scythian monks who appeared in 519 before Pope Hormisdas in connexion with the Theopaschite controversy. He wrote concerning this question his treatise "De incarnatione et gratia", at the same time directed against the teaching of Faustus of Riez respecting grace and addressed to St. Fulgentius of Ruspe; in P. L., LXII, 83-92; Bardenhewer, tr. Shahan, "Patrology", 548, 1908 (St. Louis).
(2) A disciple and friend of Gregory the Great; d. at Rome 12 March, 605 or 606. His questioning occasioned the composition of Gregory's "Dialogues". He is also authority for the statement that the Holy Spirit sometimes hovered in the form of a dove over the great pope's head.
(3) A monk of Monte Cassino known also as Petrus Subdiaconus; d. c. 960. He was subdeacon of the church of St. Januarius at Naples, and he continued the history of this diocese (Gesta episc. Neap.), an anonymous work which had already been added to by John the Deacon. He wrote the lives of several saints, including, according to some critics, that of Athanasius, Bishop of Naples ("Vita et translatio Athanasii ep. Neap.").
(4) Another monk of Monte Cassino, also called "the Librarian" (Bibliothecarius), b. c. 1107 at Rome; d. probably c. 1140. A descendant of the Counts of Tusculum, he was offered in 1115 to the monastery of Monte Cassino. About 1127 he was forced to leave the abbey and retired to the neighbouring Atina, seemingly because he was an adherent of the Abbot Orderisius. In 1137 he was allowed to return to Monte Cassino. That same year he appeared before Emperor Lothair II, then in Italy, on behalf of his monastery. The sovereign was so pleased with him that he appointed him his chaplain and secretary, and would probably have attached him permanently to his person had not Abbot Wibald considered Peter's return necessary to the abbey. At Monte Cassino Peter became librarian and keeper of the archives, of which he compiled a register. Besides continuing the chronicle of Monte Cassino by Leo Marsicanus (or Ostiensis) from 1075 to 1138, he wrote several historical works: "De viris illustribus Casinensibus"; "De ortu et obitu justorum Casinensium"; "De Locis sanctis"; Disciplina Casinensis"; "Rhythmus de novissimis diebus". Peter forged, under the name of Gordian, the Passion of St. Placidus. He is vain and occasionally untruthful, but an entertaining writer. His works are in P. L., CLXXIII, 763-1144.
(2) Acta SS., March, II, 208-9; MANN, Lives of the Popes, I (St. Louis, 1902), i, 243-44. (4) P. L., CLXXIII, 462-80; BALZANI, Early Chroniclers of Europe, Italy (London, 1883), 174-80; MANN, Lives of the Popes, VII (St. Louis, 1910), 218.
N.A. WEBER