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# Catholic Encyclopedia (1913)/Aristides

From volume 1 of the work.
A Christian apologist living at Athens in the second century. According to Eusebius, the Emperor Hadrian, during his stay in Greece (123-127), caused himself to be initiated into the Eleusinian Mysteries. A persecution of the local Christians followed, due probably, to an outburst of pagan zeal, aroused by the Emperor's act. Two apologies for Christianity were composed on the occasion, that of Quadratus and that of Aristides which the author presented to Hadrian, at Athens, in 126 (Eus., H.E., IV, iii, 3, and Chron. II, 166). St. Jerome, in his work De vir. ill., xx, calls him philosophus eloquentissimus, and, in his letter to Magnus (no. LXX), says of the "Apologeticum" that it was contextum philosophorum sententiis, and was later imitated by St. Justin Martyr. He says, further (De vir ill., loc. cit.), that the "Apology" was extant in his time, and highly thought of. Eusebius (loc. cit.), in the fourth century, states that it had a wide circulation among Christians. It is referred to, in the ninth century, by Ado, Archbishop of Vienne, and Usuard, monk of St. Germain. It was then lost sight of for a thousand years, until in 1878, the Mechitarite monks of San Lazzaro, at Venice, published a Latin translation of an Armenian fragment of the "Apology" and an Armenian homily, under the title: "S. Aristidis philosophi Atheniensis sermones duo." In 1889, Professor J. R. Harris of Cambridge discovered a Syriac version of the whole "Apology" in the Convent of St. Catherine on Mt. Sinai, and translated it into English (Texts and Studies, Cambridge, 1891, I, i). Professor J. A. Robinson found that the "Apology" is contained in the "Life of Barlaam and Josaphat", ascribed to St. John Damascene. Attempts have also been made to restore the actual words of Aristides.
As to the date and occasion of the "Apology" there are opinion of opinion. While some critics hold, with Eusebius, that it was presented to Hadrian, others maintain that it was written during the reign of Antoninus Pius (138-161). The aim of the "Apology" is to show that Christians only have the true conception of God. Having affirmed that God is "the selfsame being who first established and now controls the universe", Aristides points out the errors of the Chaldeans, Greeks, Egyptians, and Jews concerning the Deity, gives a brief summary of Christian belief, and emphasizes the righteousness of Christian life in contrast with the corrupt practices of paganism. The tone throughout is elevated and calm, and the reasonableness of Christianity is shown rather by an appeal to facts than by subtle argumentation. It is interesting to note that during the Middle Ages the "Life of Barlaam and Josaphat" had been translated into some twenty languages, English included, so that what was in reality the story of Buddha became the vehicle of Christian truth in many nations.
EDWARD A. PACE
# Catholic Encyclopedia (1913)/Arizona (supplement)

From volume 16 of the work.
See also Arizona.
On 12 Feb., 1912, Arizona became a state, the forty-eighth of the United States ("America", 4 Jan., 1913; "Official Congressional Directory", 3rd ed., April, 1912). The Constitution of the state (61st Congress, 3rd session, Senate, 31 Jan., 1911) defines its boundaries as Mexico, New Mexico, Utah, Nevada, California, and the Mexican Territory of Lower California (art. I). Phoenix is to be the state capital, subject to change by election on or after 31 Dec., 1925 (art. XX). The governor is to be elected for a term of two years (art. V); the legislature is to meet biennially (art. IV, sect. 3); the judiciary is elective (art. VI). The Constitution, as amended by vote, 5 Nov., 1912, extends the right of suffrage to women ("American Year Book", 1912, p. 182; Constitution, art. VII, sect. 1). It defines the "initiative" and "referendum" to be "reserved powers" of the people (art. IV, sect. 1), and the right of "recall" includes judges as well as all other public officers (Constitution, art. VIII, sect. 1). There is to be no religious qualification for public office or employment (art. II), and to every inhabitant there is to be secured "perfect toleration of religious sentiment" without molestation in person or property on account of religious worship or its lack. "Polygamous or plural marriages or polygamous cohabitation are forever prohibited" (art. XX). Under the "general and uniform public school system" (art. XI, sect. 1), there is to be "no sectarian instruction" or religious test or qualification required of teacher or pupil (art. XI, sect. 1). Neither public money nor property is to be appropriated for or applied "to any religious worship, exercise or instruction or to the support of any religious establishment" (art. II), nor is any tax to be laid or appropriation made of public money "in aid of any church or private or sectarian school" (art. IX, sect. 10). But "property of educational, charitable and religious associations or institutions not used or held for profit may be exempted from taxation by law" (art. IX, sect. 2). Statistics of the Catholic Church in Arizona are given in the articles TUCSON and UNITED STATES; according to the "Bureau of the Census, Religious Bodies, 1906" there were in the state 6175 Latter-Day Saints, 2884 Presbyterians, 2667 Methodists, 1034 Baptists, 1059 Protestant Episcopalians.
Charles W. Sloane
# Catholic Encyclopedia (1913)/Armand-Benjamin Caillau

From volume 3 of the work.
Priest and writer, born at Paris, 22 October, 1794, died there, 1850. Ordained in 1818, successively a member of the Missions de France, rector of Sainte-Geneviève and chaplain of the Infirmerie Marie-Thérèse, he joined, in 1834, the Fathers of Mercy, newly re-organized by Father Rauzan. His love of missionary life made him decline episcopal honours and a chair at the Sorbonne, but was no obstacle to his literary pursuits. Besides many contributions to the "Bibliographic Catholique", Caillau wrote "Instructions sur l'oraison mentale" (Paris, 1833), a French translation of Tertullian's "De Spectaculis" (Paris, 1835), several monographs on Our Lady's Sanctuaries: "Roc-Amadour" (1834), "Loretto" (1843), "N.D. de Puy" (1846), "Litanies du St. Nom de Jesus" (Paris, 1845), "Les nouveaux illuminés" (Michel Vintras) (Orléans, 1849), etc. He is best known, however, by the following works: "Thesaurus Patrum" (Paris, 1823-5), a patristic digest modelled on Merz's "Thesaurus biblicus", with an introduction to petrology; "Collectio selecta Patrum" (Paris 1829-1842), 133 octavo volumes, undertaken in collaboration with Mgr. Guillon and suspended at the announcement of Migne's "Patrology". The insertion of new sermons under the name of St. Augustine (P.L., XLVII) brought about a controversy between the two editors. "Histoire de la Vie des Saints" (Paris 1835-1840), four octavo volumes, and also (Paris 1863) five octavo volumes, written in collaboration with Abbé Juste; "S. Gregorii Nazianzeni opera" (Paris, 1842), two folio volumes (also P.G., XXVII and XXVIII), a splendid edition, partly from the manuscript notes of D. Clémencet, reviewed by Villemain in the "Journal des Savants" (1845 and 1847) "Rhetorica Patrum" (Paris, 1838), three volumes never completed. A similar project of a " Bibliotheca Mariana" resulted only in the publication of a few opuscula of St. Ephrem, St. Bonaventure, Idiota (Jordan), and the Marial monographs noticed above. Caillau also re-edited Merz's "Thesaurus biblicus" (1822), "L'Année sainte" (1826), vols. III and IV of D. Ceillier's " Histoire des auteurs sacrés " (1838-9); and "Lettres de Scheffmacher" (1839).
DELAPORTE. Vie du P. Rauzan (Paris, 1857); Bibliographie catholique, X; MANGENOT in Dict. de theol. cath., s.v. See also index of CEILLIER, Hiotoire des auteurs sacrés (Paris, 1868).
J.F. SOLLIER
# Catholic Encyclopedia (1913)/Feast of Orthodoxy

From volume 11 of the work.
(or SUNDAY)
The first Sunday of the Great Forty days (Lent) in the Byzantine Calendar (sixth Sunday before Easter), kept in memory of the final defeat of Iconoclasm and the restoration of the holy icons to the churches on 19 February (which was the first Sunday of Lent), 842 (see ICONOCLASM). A perpetual feast on the anniversary of that day was ordained by the Synod of Constantinople, and is one of the great feasts of the year among Orthodox and Byzantine Uniats. The name "Orthodoxy" has gradually affected the character of the feast. Originally commemorating only the defeat of Iconoclasm, the word was gradually understood in a more general sense as opposition to all heterodoxy. In this way, though its first occasion is not forgotten, the feast has become one in honour of the true Faith in general. This is shown by its special service. After the Orthros and before the holy Liturgy a procession is made with crosses and pictures to some destined spot (often merely round the church). Meanwhile a Canon, attributed to St. Theodore of Studium, is sung. Arrived at the place, the Synodikon is read. This Synodikon begins with the memory of certain saints, confessors, and heroes of the faith, to each of whose names the people cry out: "Eternal Memory!" three times. Then follows a long list of heretics of all kinds, to each of which the answer is: "Anathema" once or thrice. The heretics comprise all the old offenders of any reputation, Arians, Nestorians, Monophysites, Monothelites, Iconoclasts, and so on. Then comes again "Eternal Memory" to certain pious emperors, from Constantine on. There is inevitably considerable difference between the Orthodox and Uniat lists. The Orthodox acclaim Photius, Cerularius, other anti-Roman patriarchs and many schismatical emperors. They curse Honorius among the Monothelites, the opponents of Hesychasm. The Uniat Synodikon is purged of these names. In Russia politics have their place in the Synodikon; the emperor and his family are acclaimed; all are cursed who deny the divine right of the Russian monarchy and all who "dare to stir up insurrection and rebellion against it". The text of the Canon, Synodikon, etc., and the rubrics will be found in either Triodion, Orthodox or Uniat.
ALLATIUS, De dominicis et hebdomadis Grœcorum, xv, appendix to De ecclesiœ occid. et orient. perpetuo consensu (Cologne, 1648); NILLES, Kalendarium manuale (2nd ed., Innsbruck, 1897), 101-18.
ADRIAN FORTESCUE.
# Catholic Encyclopedia (1913)/Faversham Abbey

From volume 6 of the work.
A former Benedictine monastery of the Cluniac Congregation situated in the County of Kent about nine miles west of Canterbury. It was founded about 1147 by King Stephen and his Queen Matilda. Clarimbald, the prior of Bermondsey, and twelve other monks of the same abbey were transferred to Faversham to form the new community; Clarimbald was appointed abbot. It was dedicated to Our Saviour and endowed with the manor of Faversham. In the church, which was completed about 1251, Stephen and Matilda, the founders, were buried and also their eldest son Eustace Earl of Boulogne. We read of chapels in the church dedicated to Our Lady and St. Anne. Henry II confirmed all grants and privileges conferred by Stephen, adding others to them, and all these were again confirmed to the monks by Kings John and Henry III. The abbots had their seat in Parliament and we find them in attendance at thirteen several parliaments during the reigns of Edward and Edward II, but on account of their reduced state and poverty, they ceased to attend after the 18th, Edward II. It appears that some bitterness existed for a considerable time between the monks and the people of Faversham, who complained of the abbey's imposts and exactions. Among these grievances were claims, by way of composition, for allowing the inhabitants to send their swine to pannage, for exposing their goods for sale in the market, and for the liberty of brewing beer. Twenty-two abbots are known to us; the last was John Shepey, alias Castelocke, who, on 10 December, 1534, along with the sacristan and four monks, is said to have signed the Act of Supremacy. On 8 July, 1538, the abbey was surrendered to the king, at which time the annual revenue was about £350. Henry VIII gave the house and site to John Wheler for twenty-one years at an annual rent of £3 18s. 8d. Afterwards the property came into the possession of Sir Thomas Cheney, warden of the Cinque Ports. Later it was owned by Thomas Ardern and subsequently came to belong to the family of Sondes. The two entrance gates where standing a century ago, but had to be taken down on account of their ruinous condition. At the present day there is nothing left except some portions of the outer walls.
G.E. HIND
# Catholic Encyclopedia (1913)/Caesarea Philippi

From volume 3 of the work.
A Greek Catholic residential see, and a Latin titular see, in Syria. The native name is unknown; under Antiochus the Great it bore already the Greek name Panion owing to a grotto concecrated to Pan's worship. It was given (20 B.C.) by Augustus to Herod, who built there a magnificent temple in honour of the emperor. Soon after, the tetrach Philip embellished it and dedicated it to his imperial protector Tiberius, whench its new name Caesarea Philippi or Caesarea Paneas. Near this city took place the confession of St. Peter (Matt., xvi, 13-20). There lived the Haemorrhoïssa (Matt., ix, 20); according to Eusebius she set up before her house a bronze monument representing her cure by Jesus; in this group Julian the Apostate substituted his own statue for that of Christ.
Caesarea was at an early date a suffragan of Tyre in Phoenicia Prima. Five bishops (to 451) are mentioned by Lequien (II, 831), the first of whom, St. Erastus (Rom., svi, 23), is obviously legendary. After the town's capture by the crusaders (about 1132) a Latin see was established there; four titulars are mentioned in Lequien (II, 1337); they must not be confounded with those of Panium, another see in Thracia. The modern name is Banias, a little village on a pleasing site, 990 feet above the level of the sea, at the foot of Mount Hermon, and forty-five miles south-west of Damascus, capital of the vilayet. The landscape is splendid, and the country very fertile, owing to the abundance of water. One of the main sources of the Jordan rises in the grotto of Pan, now partly blocked up and serving as a cattle shed. Among the rooms are many columns, capitals, sarcophagi, and a gate. The ancient church of St. George serves as a mosque. The citadel is partly preserved and is considered the most beautiful medieval ruin in Syria. Since 1886 Banias has been the see of a Greek Catholic (Melchite) bishop, with about 4000 faithful and 20 priests. Its first titular, Monseigneur Géraïgiry, built a number of churches and 26 schools; the residence of the bishop is near Banias at Gedaïdat-Margyoum.
WILSON, Lands of the Bible, II, 175 sq.; THOMSON, The Land and the Book, 228 sq.; GUÉRIN, La Galilee, II, 308 sq.
S. VAILHÉ
# Catholic Encyclopedia (1913)/Caesarius of Prüm

From volume 3 of the work.
Abbot of the Benedictine monastery, near Trier, afterwards a Cistercian monk at Heisterbach near Bonn, born of the noble family of Milendonk, and lived in the latter half of the twelfth and in the first half of the thirteenth century. At the beginning of the thirteenth century he entered the monastery of Prüm, where in 1212 he was elected abbot, to succeed Gerard of Vianden. Prüm was then one of the richest monasteries in Europe, with large estates scattered over Germany, France, and the Netherlands. Many of the monks were noblemen who had entered the monastery in order to live a life of comfort. Their example began to undermine the monastic simplicity and discipline, without which no monastery can prosper for any length of time. After ruling five years Caesarius, probably because he desired to lead a more perfect life than he could as abbot of a rich and undisciplined monastery, resigned his abbatial dignity and became a hungle monk at the flourishing Cistercian monastery of Heisterbach. Upon the request of Abbot Kuno of Prüm he wrote, in 1222, a commentary on the "Registrum Bonorum" or "Register of the Estates of Prüm", which had been drawn up by an unknown monk in 893. This commentary has become an important source for the history of law and civilization during the thirteenth century. The "Register", together with the commentary of Caesarius, was published by Leibniz in his "Collectanea Etymologica" (Hanover, 1717), II, 409 sqq., and by Hontheim in his "Historia Trevirensis" (Augsburg, 1750), I, 661 sqq. The latest and best edition, made from the original manuscript of Caesarius, which is preserved in the royal archives at Berlin, was brought out by Heinrich Beyer in "Urkundenbuch zur Geschichte der mittelrheinischen Territorien" (Coblenz, 1860), I, 142-201. Schönbach in "Sitzungsberichte der k. Akademie der Wissenschaften" (Vienna, 1902) after careful researches ascribes to Caesarius of Milendonk the important historical work "De Abbatibus Prumiensibus", which heretofore was believed to have been written by Caesarius of Heisterbach.
ZEIGELBAUER, Hist. Litt. O.S.B. (Augsburg and Würzburg, 1754), III, 170; LAMPRECHT, Deutsches Wirtschaftsleben im Mittelalter (Leipzig, 1886), II, 60.
MICHAEL OTT
# Catholic Encyclopedia (1913)/Cadalous

From volume 3 of the work.
Bishop of Parma and antipope, born in the territory of Verona of noble parentage; died at Parma, 1072. After the death of Nicholas II, 1061, the cardinals, under the direction of Hildebrand, met in legal form and without any reference to the German Court, elected (30 Sept.) Alexander II, who as Anselm, Bishop of Lucca, had been one of the leaders of the reform party. Twenty-eight days after Alexander's election an assembly of bishops and notables (enemies of reform), convoked at Basle by the Empress Agnes as regent for her son Henry IV, and presided over by the Imperial Chancellor Wilbert, chose as antipope the ambitious prelate of Parma, Cadalous, who assumed the name of Honorius II (Oct. 28). In the spring of 1062 Cadalous with his troops marched towards Rome, whither the imperial agent, Benzo, Bishop of Alba, a clever but unscrupulous man, had been sent in advance to prepare the way. On 14 April a brief but sanguinary conflict took place, in which the forces of Alexander were worsted and Cadalous got possession of the precincts of St. Peter's. The arrival, however, of Godfrey, Duke of Tuscany, in May, forced the antipope to withdraw to Parma, Alexander II at the same time engaging to return to his see in Lucca, there to await the result of Godfrey's mediation with the German Court.
In Germany, meanwhile, a revolution had taken place. Anno, the powerful Archbishop of Cologne, had seized the regency, and the Empress Agnes retired to the convent at Fructuaria in Piedmont. Having declared himself against Cadalous, the new regent at the Council of Augsburg, Oct., 1062, secured the appointment of an envoy to be sent to Rome for the purpose of investigating Alexander's election. The envoy, Burchard, Bishop of Halberstadt (Anno's nephew), having pronounced favourably upon the election, Alexander II was recognized as the lawful pontiff, and his rival, Cadalous, excommunicated (1063). The antipope did not, however, abandon his claims. At a counter-synod held at Parma he hurled back the ban and having gathered about him an armed force, once more proceeded to Rome, where he established himself in the Castle of Sant' Angelo and for more than a year defied the power of Alexander at the Lateran. His cause at length becoming hopeless he fled to his Bishopric of Parma. The Council of Mantua, Pentecost, 1064, practically ended the schism by anathematizing Cadalous and formally declaring Alexander II to be the legitimate successor of St. Peter. Cadalous, however, maintained his pretensions to the day of his death.
JAFFÉ, Regesta PP. Rom. (2nd ed.), I, 593 sq.; WILL, Benzos Panegyrikus auf Heinrich IV (Marburg, 1856); HEFELE, Conciliengesch. (2d ed.), IV, 850-882; FETZER, Voruntersuchungen zu einer Gesch. des Pontifikats Alexanders II (Strasburg, 1887); MUNERATI, Sulle origini dell' antipapa Cadalo (Honorius II) vescovo di Parma in Rivista delle scienze storiche (Pavia, 1906).
THOMAS OESTREICH
# Catholic Encyclopedia (1913)/Caesarea Mauretaniae

From volume 3 of the work.
A titular see of North Africa. There was on the coast of Mauretania a town called Iol, where the famous Bocchus resided, that belonged occasionally to the Numidian kings. Juba II, when he had obtained Mauretania from Augustus, made it his capital and named it Caesarea. After the deposition of his son Ptolemy, the city became the capital of the province named after it, Mauretania Caesarea. Under Claudius it became a Roman colony, Colonia Claudia Caesarea. At the end of the fourth century it was burned by the Moors, and in 533 it was besieged by the troops of Justinian, but the whole province was soon lost by the Byzantines. Captured by the French in 1840, it is now Cherchel, the chief town of an arrondissement in the department of Algiers (Algeria), and has 9100 inhabitants. There are in the vicinity ruins of Roman monuments. Cherchel boasts of marble and plaster quarries, iron mines, and a trade in oil, tobacco, and earthenware. The port, important in Roman times, has been partly filled up by alluvial deposits and by earthquakes. As to the religious history of Caesarea, we know the names of four Catholic titulars of the see and one Donatist, from 314 to 484.
MORCELLI, Africa christiana (Rome, 1816); GAMS, Series ep., 464; MAS-LATRIE, Trésor de chronologie, 1872; DIEHL, L'Afrique byzantine, 260; WAILLE in Comptes rendus de l'Acad. des inscript. et belles-lettres (1887-1888), D, XV, 53; XVI, 35, 241; De Caesareae monumentis (Algiers, 1891); GAUCKLER, Musée de Cherchel (Paris, 1895); SMITH, Dict. of Greek and Roman Geog. (London, 1878), II, 59.
S. Pétridès.
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