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# Catholic Encyclopedia (1913)/Agostino Barbosa

From volume 2 of the work.
A noted canonist, b. at Guimaraens, Portugal, in 1589; consecrated in Rome, 22 March, 1649, Bishop of Ugento in Otranto, Italy, he died seven months later. Having studied canon law in his native land, he went to Rome. Being without books, his astounding memory served him instead. Sanctity and affability won for him entrance into the libraries of the city, where he passed long hours reading sedulously and memorizing without effort, so that returning to his room he was able to put in writing the fruits of the day's labour. About 1632 he went to Madrid, where he applied himself to writing and fulfilled various duties confided to him till 1648.
Among Barbosa's many writings, all of which evidence intimate acquaintance with authors, sources, and controverted questions, we mention the following: "Pastoralis Sollicitudinis, sive de Officio et Potestate Episcopi Tripartita Descriptio" (Rome, 1621; Lyons, 1629; in folio, 1641, 1650, etc.). A similar work relating to parish priests was published in Rome in 1632, Lyons, 1634, Geneva, 1662, Venice, 1705, in quarto. "Variae Juris Tractationes" (in folio, Lyons, 1631 and 1644; Strasburg, 1652). "Juris Ecclesiastici Universi Libri III" (Lyons, 1633, 1645, 1718). All the canonical works of Barbosa were published at Lyons, 1657-75, in 19 vols. In quinto, 16 vols. in folio, and again, 1698-1716, 20 vols. in quinto, 18 vols. in folio.
Hurter in Kirchenlex., s. v.; Wernz, Jus Decretalium (Rome, 1898), I, 408.
ANDREW B. MEEHAN
# Catholic Encyclopedia (1913)/Agonistici

From volume 1 of the work.
​Agonistici (Gr., ἀγών=struggle), one of the names given by the Donatists to those of their followers who went through cities and villages to disseminate the doctrine of Donatus. They first appeared about 317 (Tillemont, Mém., VI, 96), and claimed that they were champions of Christ, fighting with the sword of Israel. Their war-cry was Laudes Deo (Praises to God). They committed many barbarous acts and deeds of violence. Whether they ​called themselves "fighters" (Agonistic) because they fought the battles of the Lord, or because they were forced to fight those who sought to protect their property against their invasions, is not clear. The Catholics styled the Agonistici, "Circumcellions," i.e. circum cellas euntes, because they roved about among the peasants, living on those they sought to indoctrinate.
Giraud, Bibl. Sac. I, 226.
John J. a'Becket.
# Catholic Encyclopedia (1913)/Lete

From volume 9 of the work.
A titular see of Macedonia, known by its coins and inscriptions, mentioned in Ptolemy (III, xiii), the younger Pliny (IV, x, 17), Harpocration, Stephanus Byzantius, and Suidas, and in the Middle Ages in Nicephorus Bryennius (IV, xix). The spelling "Lite" is incorrect and comes from iotacism. Lete appears in some "Notitiæ episcopatuum" of a late period as suffragan of Thessalonica, later united to the See of Rentina. Lete and Rentina even had Greek bishops until the eighteenth century. Lete is today the small village of Aïvati (1000 inhabitants) situated a little north of Salonica.
DUCHESNE in Revue archéologique (1875); IDEM, Archives des Missions scientifiques, 3rd series, III, 276, sq.; DEMITSAS, Archaia geographia tes Makedonias (Athens, 1870), 250-52; IDEM, He Makedonia, I (Athens, 1896), 566-74.
S. Pétridès.
# Catholic Encyclopedia (1913)/Lettice Mary Tredway

From volume 15 of the work.
(Called "Lady" Tredway)
Born 1595; died Oct., 1677; daughter of Sir Walter Tredway, of Buckley Park, Northamptonshire; her mother was Elizabeth Weyman. In July, 1616, Lady Tredway entered the novitiate of the Canonesses Regular of the Lateran of Notre-Dame-de-Beaulieu at Sin, near Douai (where she was probably educated), and in Oct., 1617, made her solemn profession. In 1631 she and Miles Pinkney, better known as Father Carre, a priest of the English College at Douai, conceived the project of opening a house for canonesses for English subjects only at Douai. The idea was approved by the authorities at home and abroad, and in 1634 it was decided to open this English convent at Paris. Dr. Smith, Bishop of Chalcedon, then in exile in Paris, helped them so generously that he may be counted a co-founder. He blessed Lady Tredway as abbess, and the Convent of Notre-Dame-de-Sion was permanently established in the Rue des Fosses in 1639. Father Carre and Lady Tredway were also practically the founders of the Seminary of St. Gregory for training priests for the English Mission. A pension for English ladies and a school were attached to the new convent, of which Lady Tredway held the office of abbess till 1675, when her infirmities compelled her to resign. Since her death the superiors have held the title of prioress. For forty-one years this noble woman laboured bravely for her convent. The community has been obliged to leave France, and is established in England at Ealing (1912).
CEDOZ, Un couvent de religieuses anglaises (1891); ALMOND, Les dames anglaises (Paris, 1911).
Francesca M. Steele.
# Catholic Encyclopedia (1913)/Leros

From volume 9 of the work.
Titular see of the Cyclades, suffragan of Rhodes. According to Strabo (XIV, i, 6), this island must have been a colony of Miletus; it next became independent before falling under the Roman domination. According to the poet Phocylides, the inhabitants of Leros had, without exception, an evil reputation (Strabo, X, v, 12). It was here that Aristagoras, the leader of the Tonian revolt against the Persians (499 B.C.), was advised to hide from the vengeance of Darius. The island possessed a famous sanctuary of Artemis the Virgin, on the site of which the present convent of Parthenia and the adjoining church are supposed to be built. Lequien (Oriens Christianus, I, 945) mentions four of its bishops: John, in 553; Sergius, in 787; Joseph, in 869; Callistus, in the sixteenth century. The list could be completed, for Leros has never ceased to be an episcopal see, and there is still a metropolitan, of Leros and the neighbouring island Calymnos, dependent upon the Greek Patriarchate of Constantinople. Eubel ("Hierarchia catholica medii ævi", Münster, I, 315) also mentions two Latin bishops of the fourteenth century. A possession of the Knights of Rhodes, the island sustained a siege in 1505, and was taken by the Turks in 1523; it was recovered by the Venetians, who razed its fortifications, in 1648; and it once more fell into the possession of the Osmanli. Leros now forms a caza of the sanjak of Chio, in the vilayet of Rhodes. The island is about nine and a quarter miles long by seven and a half wide. It is barren, mountainous, and rich only in marble quarries; and has about eight thousand inhabitants, all Greeks. The Catholic inhabitants are under the jurisdiction of the Prefecture Apostolic of Rhodes.
DAPPER, Déscription des îles de l'Archipel (Amsterdam, 1703), 183 ROSS, Reisen auf den griech. Inseln, II, 119; SMITH, Dict. Greek and Roman Geog., It, 164; LACROIX, Iles de la Grèce (Paris, 1853), 208; CUINET, La Turquie d'Asie (Paris,1892), I, 429-432.
S. Vailhé
# Catholic Encyclopedia (1913)/Lesbi

From volume 9 of the work.
A titular see in Mauretania Sitifensis, suffragan of Sitifis, or Sétif, in Algeria. It is not, as is sometimes stated, the Island of Lesbos, which never was a titular bishopric, and which, moreover, possesses, two titular archbishoprics: Mytilene and Methymna. Of Lesbi we only know, from the "Itinerarium Antonini", that it was situated twenty-five miles from Tupusuctu or Tiklat, and eighteen miles from Horrea Aninici, now Ain-Roua, south of Bougie. The town, therefore, was on the Sava, i.e. the Oued-Bou-Sellam, but there are no remains to be seen. Two of its bishops are recorded: Romanus, a Donatist, present at the convention of Carthage, 411; Vadius, a Catholic exiled by King Huneric, 484.
TOULETTE, Geographie de l'Afrique chretienne: Mauretanies (Montreuil, 1894), 212.
S. VAILHÉ
# Catholic Encyclopedia (1913)/Leuce

From volume 9 of the work.
A titular see of Thrace, not mentioned by any ancient historian or geographer. However, its bishop, Symeon, attended the Council of Constantinople (Lequien, Oriens Christ., I, 1167). The "Notitiæ episcopatuum" of the tenth to the twelfth and thirteenth centuries mention Leuce among the suffragans of Philippopolis. It is probably the modern village of Copolovo, south of Philippopolis, or Plovdiv, Bulgaria.
S. Pétridès.
# Catholic Encyclopedia (1913)/Leptis Magna

From volume 9 of the work.
​Leptis Magna, a titular see of Tripolitana. Founded by the Sidonians in a fine and fertile country, it was the most important of the three towns which formed the Tripoli Confederation. The remains of the ancient Phœnician town are still visible, with the harbour, quays, walls, and inland defence, which make it look like Carthage. This Semitic city subsequently became the centre of a Greek city, Neapolis, of which most of the monuments are buried under sand. Notwithstanding Pliny (Nat. Hist., V, xxviii), who distinguishes Neapolis from Leptis, there is no doubt, according to Ptolemy, Strabo, and Scyllax, that they should be identified. Leptis allied itself with the Romans in the war against Jugurtha. Having obtained under Augustus the title of civitas it seems at that time to have been administered by Carthaginian magistrates; it may have been a municipium during the first century of the Christian Era and erected by Trajan into a colony bearing the name of Colonia Ulpia Trajana, found on many of its coins. The birthplace of Septimius Severus, who embellished it and enriched it with several fine monuments, it was taken and sacked in the fourth century by the Libyan tribe of Aurusiani (Ammianus Marcellinus, XXVIII, vi) and has never since completely recovered. It was at that time the seat of the military government of Tripolitana.
When Justinian took ft from the Vandals in the sixth century, Leptis Magna was largely in ruins and buried under sand. It was rebuilt, and its walls were raised, their extent being reduced in order more easily to protect the town against the attacks of the Berber tribes dwelling beyond its gates. The duke, or military governor, who again took up his residence there, built public baths and several magnificent buildings; the Septimius Severus palace was restored, and five churches were built (Procopius, "De ædif.", VI-IV). The massacre of all the Berber chiefs of the Levathes, treacherously ordered by Duke Sergius at Leptis Magna in 543, provoked a terrible insurrection, through which the Romans almost lost Africa. Taken in the seventh century by the Arabs, who allowed it to be invaded by the sands, Leptis Magna is now only a majestic ruin called Lebda, sixty-two miles east of Tripoli. Besides vague traces of several large buildings, the remains of a vast circus, 380 yards by sixty-six yards, are visible. Five bishops are recorded: Dioga in 255, Victorinus and Maximus in 393, Salvianus, a Donatist, in 411, Calipedes in 484. This town must not be confounded with Leptis Minor, to-day Lemta in Tunisia.
Gams, Series episcoporum (Ratisbon, 1873), 466, col. 3; Toulette, Géog. de l'Afrique chrét.: Byzacéne et Tripolitaine (Montreuil, 1894), 252-255; Smith Dict. Greek and Roman Geog., s. v., which gives detailed sources.
S. Vailhé.
# Castes and Tribes of Southern India/Anuloma

​Anuloma.—One of the two classes of Sūdras, viz., Anuloma and Veloma. The term Anuloma is applied to those born of a higher-caste male and a lower-caste ​female, e.g., barbers are said to be the offspring of a Brāhman and a Vaisya woman.
# Castes and Tribes of Southern India/Annāvi

​Annāvi.—A title of Savalakkārans, who play on the nāgasaram (reed instrument) in temples.
# Castes and Tribes of Southern India/Anumala

​Anumala (seeds of Dolichos Lablab).—An exogamous sept of Dēvānga. The equivalent Anumolla occurs as an exogamous sept of Kamma.
# Castes and Tribes of Southern India/Annam

​Annam (cooked rice).—An exogamous sept of Gamalla and Togata.
# Castes and Tribes of Southern India/Antarjanam

​Antarjanam (inside person).—A term applied to Nambūtiri Brāhman females, who live in seclusion.*
# Castes and Tribes of Southern India/Anuppan

​Anuppan.—The Anuppans are described, in the Madras Census Report, 1891, as "a small caste of Canarese farmers, found chiefly in the districts of Madura,Tinnevelly, and Coimbatore. Their original home appears to have been Mysore or South Canara, probably the former. Their language is a corrupt form of Canarese. The most important sub-division is Allikulam (lily clan). Some of them are Saivites, and others Vaishnavites. Brāhmans are employed as priests by the Vaishnavites, but not by the Saivites. Remarriage of widows is practised, but a woman divorced for adultery cannot remarry during the life-time of her husband."
In the Gazetteer of the Madura district, it is stated that "the Anuppans are commonest in the Kambam valley. They have a tradition regarding their migration thither, which closely resembles that current among the Kāppiliyans and Tottiyans (q.v.). Local tradition at Kambam says that the Anuppans were in great strength here in olden days, and that quarrels arose, in the course of which the chief of the Kāppiliyans, Rāmachcha Kavandan, was killed. With his dying breath he cursed the Anuppans, and thenceforth they never prospered, and now not one of them is left in the town. Their title is Kavandan. They are divided into six territorial groups called Mēdus, which are named after three villages in this district, and three in Tinnevelly. Over each of these is a headman called the Periyadanakkāran, and the three former are also subject to a Guru who lives at Sirupālai near Madura. These three are divided again ​into eighteen kilais or branches, each of which inter-marries only with certain of the others. Caste panchāyats (councils) are held on a blanket, on which (compare the Tottiyan custom) is placed a pot of water containing margosa (Melia Azadirachta) leaves, to symbolise the sacred nature of the meeting. Women who go astray with men of other castes are expelled, and various ceremonies, including (it is said) the burying alive of a goat,are enacted to show that they are dead to the community.The right of a man to his paternal aunt's daughter is as vigorously maintained as among the Kāppiliyans and Tottiyans, and leads to the same curious state of affairs {i.e., a woman, whose husband is too young to fulfil the duties of his position, is allowed to consort with his near relations, and the children so begotten are treated as his). No tali (marriage badge) is tied at weddings, and the binding part of the ceremonies is the linking, on seven separate occasions, of the little fingers of the couple. Like the Kāppiliyans, the Anuppans have many caste and family deities, a number of whom are women who committed sati." {See Kāppiliyan).
# Castes and Tribes of Southern India/Anna

​Anna (brother).—The title of numerous classes, e.g., Dāsari, Gavara, Golla, Konda Dora, Koppala Velama,Mangala, Mila, Paidi, and Segidi.
# Castes and Tribes of Southern India/Antalavar

​Antalavar.—Recorded in the Travancore Census Report, 1901, as a sub-division of Nāyar.
# Castes and Tribes of Southern India/Antarāla

​Antarāla.—A synonym of Ambalavāsi, denoting those who occupy an intermediate position between Brāhmans and Sūdras.
# Castes and Tribes of Southern India/Apoto

​Apoto.—Apoto, or Oppoto, is a sub-division of Gaudos, the occupation of which is palanquin-bearing.
# Catholic Encyclopedia (1913)/Claude d'Espence

From volume 5 of the work.
(ESPENCÆUS)
A French theologian, born in 1511 at Châlons-sur-Marne; died 5 Oct., 1571, at Paris. He entered the Collège de Navarre in 1536, and four years later was made rector of the University of Paris, even before receiving the doctorate, which was conferred on him in 1542. He was then called to the court of Cardinal de Lorraine. Some propositions in his Lenten sermons of 1543 were referred to the Sorbonne, and d'Espence was asked to explain or retract them. He was one of the theologians called to the consultation held at Mélun in 1544 in relation to the Council of Trent. In 1547, having been sent to the council itself, then transferred to Bologna, he returned to France almost immediately, as the council was again adjourned. He went to another consultation held at Orléans in 1560. At the Conference of Poissy (1561) he argued against Beza in favour of tradition, the infallibility of the Church, the Sacrament of Order, etc. The same year an anonymous work was published on the veneration of images. This work was censured by the Sorbonne, and as d'Espence was believed to be its author, he was required to subscribe to the sixteenth article of the faculty, which was directed against Protestants.
D'Espence's works, collected in one volume (Paris, 1619), are: "Traité contre l'erreur vieil et renouvelé des Prédestinés" (Lyons, 1548); "Institution d'un prince chrétien" (Lyons, 1548), dedicated to Henry II; "De clandestinis matrimoniis" (Paris, 1561), in which the parents' consent is held to be necessary for the validity of marriage; "Cinq sermons ou traités . . ." (Paris, 1562); "Libellus de privatâ et publicâ missâ", which shows that in the primitive Church Mass was not celebrated unless some of the faithful were present; "De continentiâ" (Paris, 1565); "Commentarius in epistolam primam ad Timotheum" (Paris, 1561); "Comm. in posteriorem epist. ad Timotheum" (Paris, 1564); "Comm. in epist. ad Titum" (Paris, 1568). To these are added a few other works, treatises, discourses, sermons, conferences, and poems.
HURTER, Nomenclator, I, 6; DUPIN, Nouvelle Bibliothèque des auteurs ecclésiastiques (Paris, 1710), XVI, 104; SIMON, Hist. crit. des. principaux commentaires du N. T. (Rotterdam, 1693), 591; KERKER in Kirchenlex., IV, 906; BARTHÉLEMY, Etude biog. sur Claude d'Espence (Châlons-sur-Marne, 1853).
C. A. DUBRAY.
# Catholic Encyclopedia (1913)/Claude Judde

From volume 8 of the work.
French preacher and spiritual father; born at Rouen, about 20 December, 1661; died at Paris, 11 March, 1735.
He entered the Society of Jesus on 18 September, 1677, and was admitted to his final vows on 2 Feb., 1695. He was first employed to preach, and did so successfully both in the provinces and in the capital. It soon became evident that he possessed oratorical gifts equal to Bourdaloue's, who indeed wished him to become his successor and spoke of bequeathing him his papers. Judde's superiors, however, asked him to sacrifice his pulpit success for the more humble but very important duty of training his brethren in religious virtues. The orator accepted this inconspicuous office, and from 1704 to 1721 he was instructor of the third probation at Rouen and rector of the Paris novitiate. The hearers of his retreats and exhortations were charmed with his solid and convincing eloquence, at once vigorous and pathetic, and sought to keep the memory of it in writing. Hence the great number of copies which were preserved by Jesuits or made for the use of other religious communities, and of which many are still found in public and private libraries. Father Judde did not publish any of his works, but after his death, thanks to the transcripts already mentioned, several collections appeared successively. Father Lallemant, S.J., had printed the "Retraite spirituelle pour les personnes religieuses" (Paris, 1746), which was early translated into Latin by Father J. B. Cachet, S.J. (Augsburg and Freiburg im Br., 1752). Abbé Lemascrier edited the "Réflexions chrétiennes sur les grandes vérités de la foi et sur les principaux mystères de la Passion de Notre Seigneur" (Paris, 1748). These meditations, especially suitable for Holy Week, were later translated into Spanish by Father de Isla, S.J. (Madrid, 1785). Father Chéron, a Theatine, gave to the public the "Exhortations sur les principaux devoirs de l'état religieux" (Paris, 1772). Finally, Abbe Lenoir-Duparc, a former Jesuit and novice under Father Judde, undertook from copies revised by the author a complete collection of "OEuvres spirituelles" (Paris and Lyons, 1781-2). At the beginning of these seven volumes, later reduced to five and often re-edited, there is, under the title of "Retraite spirituelle de trente jours", an excellent development of the Exercises of St. Ignatius, especially the parts known as the First and the Third Weeks. The treatises in catechetical form on confession, prayer, and the Mass, and the very instructive "Exhortations" are also worthy of note. Several parts of this collection been, up to date, published separately and also translated into German.
Paul Debuchy.
# Catholic Encyclopedia (1913)/Claude Maltret

From volume 9 of the work.
(Or MALTRAIT)
French Jesuit, b. at Puy, 3 Oct., 1621; d. Toulouse, 3 Jan., 1674. He entered the Society of Jesus, 12 Oct., 1637. On the completion of his studies, he was engaged for eleven years in teaching belles-lettres and rhetoric and became widely known as a classical scholar. He was then appointed to a professorship in Sacred Scripture, a position which he held for the next nine years. In 1662 he was made rector of the College of Montauban. In the following year he brought out his greatest and best-known work, an edition of the histories of Procopius, with a critical commentary. This work went through many editions, being edited and augmented with notes by other scholars, and was included in the "Synopsis Historiae Byzantinae", published at Venice. From 1672 to 1674 Father Maltret was rector of the novitiate of Toulouse.
His principal works are the following: (1) "Procopii Caesariensis Historiarum Libri VIII"; (2) "Procopii Caesariensis Arcana Historia. Qui est. fiber nonus Historiarum". This is an edition, with critical notes, of the Latin translation of Procopius, made by Nicolaus Alemannus. In the preface of this work Father Maltret promised a translation, with comments, of a Greek poem by Paulus Silentiarus entitled: "Descriptio Ecclesiae Santae Sophiae". This translation, however, was never published, and it is not known whether it was ever completed. (3) "Procopii Caesariensis Historiarum sui temporis de bello Gothico libri quatuor."
There seems to be some doubt as to the correct spelling of Father Maltret's name. Sommervogel gives it as "Maltrait", while Hurter, in his "Nomenclator Litterarius" spells it "Maltres."
SOMMERVOGEL, Bibliotheque de la C. de J.; BACKER, Bibliotheque des Ecrivains de la C. de J.; HURTER, Nomenclator.
JAMES A. TAAFFE