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# The Recall (Kipling)

* information about this edition.
* sister projects: Wikidata item.
First published in the collection Actions and Reactions (1909), accompanying the story An Habitation Enforced.
I am the land of their fathers, In me the virtue stays; I will bring back my children, After certain days.
Under their feet in the grasses My clinging magic runs. They shall return as strangers, They shall remain as sons.
Over their heads in the branches Of their new-bought, ancient trees, I weave an incantation, And draw them to my knees.
Scent of smoke in the evening, Smell of rain in the night-- The hours, the days and the seasons Order their souls aright;
Till I make plain the meaning Of all my thousand years-- Till I fill their hearts with knowledge, While I fill their eyes with tears.
This work is in the public domain in the United States because it was published before January 1, 1929.
The longest-living author of this work died in 1936, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 87 years or less. 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.
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# The Recall (Hemans)

* The Recall, in Blackwood's Edinburgh Magazine Volume 25, 1829.
* Come Home, in Songs of the Affections, with Other Poems (Songs of the Affections), 1830.
# The Reciprocity Craze

THE
RECIPROCITY CRAZE.
A Tract for the Times.
BY
GEORGE W. MEDLEY.
Cassell, Petter, Galpin & Co.:
LONDON PARIS & NEW YORK.
1881.
CONTENTS. :
| | | page |
| I. | Introduction | 5 |
| II. | Imports and Exports ("Pons asinorum") | 6 |
| III. | One-sided Free Trade | 14 |
| IV. | "Reciprocity or Retaliation" | 24 |
| V. | Two Neo-Protectionists | 26 |
| | 1. A Quarterly Reviewer. 2. Sir Edward Sullivan, Bart., Nineteenth Century |
| VI. | Conclusion | 35 |
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
# Catholic Encyclopedia (1913)/Æneas of Gaza

From volume 1 of the work.
​Æneas of Gaza, a Neo-Platonic philosopher, a convert to Christianity, who flourished towards the end of the fifth century. In a dialogue entitled "Theophrastus" he alludes to Hierocles (of Alexandria) as his teacher, and in some of his letters mentions as his contemporaries writers whom we know to have lived at the end of the fifth century and the beginning of the sixth. His testimony is often quoted in favour of the miraculous gift of speech conferred on the Christian martyrs whose tongues were cut out by order of the Vandal king Huneric (Baronius, ad ann. 484, n. 91 sqq). Like all the Christian Neo-Platonists, Æneas held Plato in higher esteem than Aristotle, although his ​with Plato's doctrine was acquired through traditional teaching and the study of apocryphal Platonic writings, and not—to any great extent, at least—through the study of the genuine Dialogues. Like Synesius, Nemesius, and others, he found in Neo-Platonism the philosophical system which best accorded with Christian revelation. But, unlike Synesius and Nemesius, he rejected some of the most characteristic doctrines of the Neo-Platonists as being inconsistent with Christian dogma. For instance, he rejected the doctrine of pre-existence (according to which the soul of man existed before its union with body), arguing that the soul before its union with the body would have been "idle", incapable of exercising any of its faculties (Migne, P.G., LXXXV, 947). Similarly, he rejected the doctrine of the eternal duration of the world, on the ground that the world is corporeal, and, although the best possible "mechanism", contains in itself the elements of dissolution (op. cit. 958 sqq). Again, he taught that "man's body is composed of matter and form", and that while the matter perishes the "form" of the body retains the power of resuscitating the "matter" on the last day (op. cit., 982).
Theophrastus is published in P.G., LXXXV; Æneas's Letters, in Fabricius, Bibl. Græca, I; Boissonade, Æneas Gazæus, etc. (Paris, 1836); Barth, Æn. Gaz. … de immortal. animæ … (Leipzig, 1655); Ueberweg, Gesch. der Phil., II, 9 ed. (Berlin, 1905), 140, tr. by Morris (New York, 1871), I, 347; Stöckl, Lehrb. der Gesch. der Phil. 3 ed. (Mainz, 1888), I, 311.
William Turner.
# Catholic Encyclopedia (1913)/Æterni Patris (Pius IX)

From volume 1 of the work.
​Æterni Patris, The Apostolic Letter, of Pius IX, by which he summoned the Vatican Council. It is dated Rome, 29 June, 1868. It begins with the same words, and is therefore quoted under the same title, as the Encyclical of Leo XIII on scholastic philosophy. But their purpose and substance are very different. This letter begins by pointing out the provision which Christ made to have His faith and morals taught, and unity in both secured. He commissioned the Apostles to teach. He placed St. Peter at their head, as Prince of the Apostles. It was an office for the sake of the Church, and, after St. Peter had died, should live on in the persons of a series of successors, one after the other. Hence the same supreme power, jurisdiction, and primacy are transmitted to the Roman Pontiffs who sit in the Chair of Peter. Hence the Roman Pontiffs have always, as their office demands, guarded the Christian faith and Christian morals. Hence, as occasion required, they have summoned General Councils to meet grave needs of the Church. Then ​follows a rapid review of the existing dangers to faith and morals, to remedy which Pius IX issues this letter summoning the bishops, and others whoso right or duty it is to be present, to a General Council to meet in the Basilica of St. Peter in Rome, on the 8th of December, 1869, the anniversary of the definition of the Immaculate Conception. This letter must not be confounded with the Decree "Pastor Æternus" which was issued by Pius IX at the close of the Council, the following year, and in which the dogma of Papal Infallibility was defined.
Acta Pii IX (1868), 412–423, tr. in Dub. Rec., 1868, 529–535.
M. O'Riordan.
# Catholic Encyclopedia (1913)/Ælia Flaccilla

From volume 6 of the work.
(Plakilla)
Empress, wife of Theodosius the Great, died c. A. D. 385 or 386. Like Theodosius himself, his first wife, Ælia Flaccilla, was of Spanish descent. She may have been the daughter of Claudius Antonius, Prefect of Gaul, who was consul in 382. Her marriage with Theodosius probably took place in the year 376, when his father, the comes Theodosius, fell into disfavour and he himself withdrew to Cauca in Gallæcia, for her eldest son, afterwards Emperor Arcadius, was born towards the end of the following year. In the succeeding years she presented two more children to her husband Honorius (384), who later became emperor, and Pulcheria, who died in early childhood, shortly before her mother. Gregory of Nyssa states expressly that she had three children; consequently the Gratian mentioned by St. Ambrose, together with Pulcheria, was probably not her son. Flaccilla was, like her husband, a zealous supporter of the Nicene Creed and prevented the conference between the emperor and the Arian Eunomius (Sozomen, Hist. eccl., VII, vi). On the throne she was a shining example of Christian virtue and ardent charity. St. Ambrose describes her as "a soul true to God" (Fidelis anima Deo. - "De obitu Theodosii", n. 40, in P. L., XVI, 1462). In his panegyric St. Gregory of Nyssa bestowed the highest praise on her virtuous life and pictured her as the helpmate of the emperor in all good works, an ornament of the empire, a leader of justice, an image of beneficence. He praises her as filled with zeal for the Faith, as a pillar of the Church, as a mother of the indigent. Theodoret in particular exalts her charity and benevolence (Hist. eccles., V, xix, ed. Valesius, III, 192 sq.). He tells us how she personally tended cripples, and quotes a saying of hers: "To distribute money belongs to the imperial dignity, but I offer up for the imperial dignity itself personal service to the Giver." Her humility also attracts a special meed of praise from the church historian. Flaccilla was buried in Constantinople, St. Gregory of Nyssa delivering her funeral oration. She is venerated in the Greek Church as a saint, and her feast is kept on 14 September. The Bollandists (Acta SS., Sept., IV, 142) are of the opinion that she is not regarded as a saint but only as venerable, but her name stands in the Greek Menæa and Synaxaria followed by words of eulogy, as is the case with the other saints (cf. e.g. Synaxarium eccl. Constantinopolitanæ, ed. Delehaye, Brussels, 1902, col. 46, under 14 Sept.).
GREGORY OF NYSSA, Oratio funebris de Placilla in P. G., XLVI, 877-92; THEMISTIUS, Oratio, ed. DINDORF, 637 sqq.; TILLEMONT. Histoire des empereurs, V (Brussels, 1732), 62, 109 sq., notes 33, 40 sq.; ARGLES in Dict. Christ. Biog., s. v. Flaccilla (1); GÜLDENPENNING AND IFLAND, Der Kaiser Theodosius der Grosse (Halle, 1878), 56, 132.
J. P. KIRSCH.
# Catholic Encyclopedia (1913)/Ælnoth

From volume 1 of the work.
​Ælnoth, monk and biographer, of whom nothing is known except his Life of St. Canute the Martyr, written in 1109. In this work he describes himself as a priest, a native of Canterbury, and states that he has lived in Denmark for twenty-four years. This gives 1085 as the date at which he left England. In that year certain relics of St. Alban were translated to Denmark, from which fact it has been conjectured that he accompanied them. In the title of his work he is described as a monk; he was probably of the Benedictine monastery of St. Canute, in Odense. No record of his death has been preserved. His Life of St. Canute was first printed by Huitfeld in 1002, reprinted by Meursius in 1746; but the best critical edition was published by the Bollandists in their "Acta Sanctorum" (July 10), being edited by Solerius.
Chevalier, Repertoire des sources historiques du moyen âge (1905); Hurter, Nomenclator, II. 48 (1903); Dict. Nat. Biog., I. 170 (ISS5); Bollandists, Acta SS., XXX, 118 (1863); Langebek and Suhm, Scriptores Rerum Danic. Med. Aev. (1772); Fabricius, Bib. Med. Aev. (1734).
Bernard Ward.
# Catholic Encyclopedia (1913)/Æneas McDonnell Dawson

From volume 4 of the work.
Author, b. in Scotland, 30 July, 1810; d. in Ottawa, Canada, 29 Dec., 1894. He studied at the seminary of Paris and was ordained priest in 1835. Until 1840 he laboured on the mission of Dumfries, Scotland, and subsequently in Edinburgh. Before emigrating to Canada in 1855 he had charge successively of the Counties of Fife, Kinross, and Clackmannan, during all this time rendering valuable service to the cause of the Church. On his arrival in Canada he was given the parish of St. Andrew's, Ottawa, and later became preacher at the cathedral. Father Dawson was a lecturer of repute and a frequent contributor to the provincial press. He is the author of "The Temporal Sovereignty of the Pope" (Ottawa and London, 1860), the first book printed and published in Ottawa; "St. Vincent de Paul: A Biography" (London, 1865); "Seven Letters together with a Lecture on the Colonies of Great Britain" (Ottawa, 1870); "The Late Hon. Thomas D'Arcy McGee. A Funeral Oration" (Ottawa, 1870); "Our Strength and Their Strength: The Northwest Territory and Other Papers, Chiefly Relating to the Dominion of Canada" (Ottawa, 1870) - the first title heads a refutation of Goldwin Smith's anti-clerical views; under the last comes a series of poems, discourses, lectures, critical reviews; "Pius IX and his Time" (London, 1880). He translated from the French: (1) "Maître Pierre. Conversations on Morality, by M. Delcasott" (Paris, 1836); (2) "The Parish Priest and His Parishioners, or Answer to Popular Prejudices against Religion, by M. B. D'Exauvillez" (Glasgow, 1842), reviewed in "The Tablet", London, 12 Feb., 1842; (3) Letters of same author on the Spanish Inquisition (London, 1848); (4) "Count Joseph de Maistre's celebrated work on the Pope" (London, 1850), and his "Soirées de S. Pétersbourg" (London, 1851), "an excellent and careful translation. . . . Another instance of enlightened zeal from one of the small band of Scottish Catholics" ("The Tablet", London, 23 Nov., 1850). A list of his poems and other works is given in the "Proceedings and Transactions of the Royal Society of Canada" (1894, XII, 23), of which he was a member.
MORGAN, Bibliotheca Canadensis, or Manual of Canadian Literature (Ottawa, 1867); JAMES, Bibliography of Canadian Poetry (Toronto, 1899); Public Testimonial to the Rev. Æ. McD. Dawson (Ottawa, 1890); TANGUAY, Répertoire Général du Clergé Canadien (Quebec, 1868). In this Tanguay inaccurately gives the date of Father Dawson's birth as 1830.
EDWARD P. SPILLANE
# Catholic Encyclopedia (1913)/Ægidius of Viterbo

From volume 1 of the work.
​Ægidius of Viterbo, cardinal, theologian, orator, humanist, and poet, b. at Viterbo, Italy; d. at Rome, 12 November, 1532. He entered the Augustinian Order at an early age and became its general. Ægidius is famous in ecclesiastical history for the boldness and earnestness of the discourse which he delivered at the opening of the Fifth General Council, held in 1512, at the Lateran. It is printed in Harduin's collection of the councils (IX, 1576). Leo X made him cardinal, confided to him several sees in succession, employed him as legate on important missions, and gave him (1523) the title of (Latin) Patriarch of Constantinople. His zeal for the genuine reformation of ecclesiastical conditions prompted him to present to Adrian VI a "Promemoria", edited by Constantin Höfler in the proceedings of the Munich Academy of Sciences [III class, IV, 3 (B) 62–89]. He was universally esteemed as a learned and virtuous member of the great pontifical senate and many deemed him destined to succeed Clement VII. He wrote many works, but only a few of his writings have been printed in the third volume of the "Collectio Novissima" of Martène. He was a profound student of the Scriptures and a good scholar in Greek and Hebrew.
When urged by Clement VII to publish his works, he is said, by the Augustinian Thomas de Herrera, to have replied that he feared to contradict famous and holy men by his exposition of Scripture. The Pope replied that human respect should not deter him; it was quite permissible to preach and write what was contrary to the opinions of others, provided one did not depart from the truth and from the common tradition of the Church (Nat. Alex., Hist. Eccl., saec. XV, 1, 5, 16; XVII, 354). His principal work is an historical treatise yet unpublished: "Historia viginti sæculorum per totidem psalmos conscripta". It deals in a philosophico-historical way with the history of the world before and after the birth of Christ, is valuable for the history of its own time, and offers a certain analogy with Bossuet's famous "Discours sur l'histoire universelle". The six books of his important correspondence (1497–1523) concerning the affairs of his order, much of which is addressed to Gabriel of Venice, his successor, are preserved at Rome in the Bibliotheca Angelica. Cardinal Hergenröther praises particularly the circular letter in which Ægidius made known (27 February, 1519), his resignation of the office of General of the Augustinian Order (Lämmer, "Zur Kirchengeschichte des XVI. und XVII. Jahrhunderts", Freiburg, 1863, 64–67). Other known works of Ægidius are a commentary on the first book of the "Sentences" of Peter Lombard, three "Eclogæ Sacræ", a dictionary of Hebrew roots, a "Libellus de ecclesiæ incremento", a "Liber dialogorum", and an "Informatio pro sedis apostolicæ auctoritate contra Lutheranam sectam".
Card. Hergenröther, in Kirchenlex., I, 255–256; Ossinger, in Biblioth. Augustiniana (Ingolstadt, 1769) I, 190–198; Fabricius-Mansi, Bibl. Lat., I, 23; Pastor, Gesch. der Päpste (3d ed.), III, 100, 184, 723.
Thomas J. Shahan.
# Catholic Encyclopedia (1913)/Ænon

From volume 1 of the work.
​Ænon (Αἰνών; Vulgate, Ænnon; Douay, Ennon), mentioned in John 3:23, as the locality where the forerunner of Christ baptized. It is described as being "near Salim" and as having "much water". Where is it situated? Barclay's hypothesis, which gratuitously identifies Salim with Jerusalem and selects the Wady Fara as the scene of the Baptist's activity, is improbable. Nor should it be sought in the southern extremity of Palestine, where one would look in vain for "much water". Conder and others favour Ainun, a village to the north-east of ancient Salim. This identification is also open to objections. Ainun is about as near to Nabulus (ancient Sichem) as it is to Salim. Since the former was the more important, we should rather expect the Evangelist to describe Ænon as being "near Sichem". Moreover, according to this hypothesis, the place selected by the Baptist would have been in the very heart of Samaritan territory, which the Jews avoided, and, therefore, ill-suited for the missionary purpose of Christ's precursor. The most probable opinion places Ænon in the valley of the Jordan, some two miles to the west of the stream and about seven miles to the south of Beisan (ancient Scythopolis). This site was on the confines of the Samaritan territory and on the road frequented by the Galileans. Van de Velde found a Salim in this place, and close by there are seven wells—"much water". Eusebius, St. Jerome, and St. Silvia saw the ruins of Salim, and there a guide pointed out to them the place where John baptized.
Lightfoot, Biblical Essays (London, 1893); Andrews, Life of our Lord (New York. 1891); Conder, On the Identification of Ænon (London. 1874); Henderson in Hastings, Dict. of the Bible (New York. 1898); Van de Velde, Reise durch Syrien und Palast. (Leipzig. 1850); Legendre in Vigouroux, Dict. de la Bible (Paris, 1895) II, 1811; Onomastica Sacra (Göttingen, 1870); Gamurrini, Sancta Silviæ Aquitance Peregr. ad Loc. SS. (Rome, 1888); Knabenbauer, Evang. sec. Joan. (Paris, 1898).
E. Heinlein.
# Catholic Encyclopedia (1913)/Pax

From volume 11 of the work.
(Osculatorium, Tabula Pacis, Lapis Pacis).
A tablet to be kissed. The primitive usage in the Church was for the "holy kiss" to be given promiscuously. Later (Const. Apostol., VIII, xxix) men of the laity saluted men with the kiss, while women kissed women. This latter manner of giving the peace among the laity seems to have been maintained till the thirteenth century, when a substitute for the actual kiss was introduced in the shape of a small wooden tablet, or plate of metal (osculatorium, deosculatorium, asser ad pacem etc.) bearing an image of the Blessed Virgin, of the titular of the church, or other saint, or more frequently of the crucifixion. The earliest notice of these instruments is in the records of English councils of the thirteenth century (Scudamore, "Notit. Eucharist.", 438). This departure from the prevailing usage is attributed by Cardinal Bona (Rer. Liturg., II, xvi, X7) to the Franciscans. Kissed by the celebrant and cleansed with a linen cloth, the tablet or plate was carried to others to be likewise kissed by them. This ceremony stills obtains in low masses (Rubr. Mis., X, n. 3), when the peace is thus given to prelates and princes, not to others except in rare cases established by custom. The acolyte or server kneeling at the right of the celebrant presents the tablet. The celebrant kissing it says: "Pax tecum"; the server answers: "Et cum spiritu tuo". The server then carries the instrument in turn to those who are to receive the peace, saying to each: "Pax tecum"; each responds, "Et cum spiritu tuo", and then genuflects.
Venables in Dict. Christ. Antiq., s. v., Kiss; Carp, Bibliotheca liturg., I, 204.
A. B. MEEHAN
# Catholic Encyclopedia (1913)/Pearl Mary Teresa Craigie

From volume 4 of the work.
Better known, under the pseudonym which first won her fame, as JOHN OLIVER HOBBES.
English novelist, dramatist, and convert; b. 3 November, 1867; d. 13 August, 1906. She was the eldest daughter of John Morgan Richards, a successful man of business in Boston, Massachusetts, U.S.A., and of Laura Hortense Arnold, a lady of distinguished colonial descent. Her father came of an intensely Calvinistic stock long settled in and about New York and New Jersey; and her grandfather, the Rev. James Richards, D.D., was a preacher and theological writer of some distinction in his time. In February, 1887, before she had completed her twentieth year, Miss Richards was married to Mr. Reginald Walpole Craigie, an English gentleman of good connections. The union, however, proved an uncongenial one, and Mrs. Craigie soon sought and obtained a legal separation with the right to the custody of her child. In 1892, as the result, it would seem, of much private and independent reflection, she was received into the Church. She had begun to turn her thoughts seriously to literature some time before this event; for already in 1891 she had ventured before the public under the pseudonym which she insisted on retaining long after her identity was known, and challenged the puzzled critics by a book to which she gave the unconventional title of "Some Emotions and a Moral". Success waited upon her from the start: "The Sinner's Comedy" (1892); "A Study in Temptations" (1893); "A Bundle of Life" (1894); "The Gods, Some Mortals, and Lord Wickenham" (1895); "The Herb Moon" (1896); "The School for Saints" (1897); "Robert Orange" (1900); "A Serious Wooing" (1901); "Love and the Soul Hunters" (1902); "The Vineyard" (1904); "The Flute of Pan" (1905); "The Dream and the Business" (published after her death of 1906); - these with plays like "Journeys End in Lovers Meeting: Proverb," in one act, written for Miss Ellen Terry (1894); "the Ambassador", produced at the St. James's theatre in London (1898); "Osbern and Ursyne", a tragedy in three acts, published in the "Anglo-Saxon Review" (1899); "A Repentance", a drama in one act, produced at the St. James's Theatre and afterwards at Carisbrooke Castle (1899); "The Wisdom of the Wise", produced at the St. James's theatre (1900); and "The Bishop's Move" (1902), of which she was author only in part, represent the sum of her considered work, the output she preferred to be judged by. As she grew older in the wisdom of her art, the religious quality which seems to lie inevitably behind all her theory of life emerged more and more into prominence. It reached its height in "The School for Saints" and its sequel "Robert Orange". Whether in literary form or in artistic intention she never rose beyond the achievement of these two books. They are intensely serious, intensely human, and almost too religious; yet they are modern and alive. Mrs. Craigie was in the full enjoyment of a well deserved fame, yet hardly at the acme of her powers, when death came to her suddenly from heart disease.
CORNELIUS CLIFFORD