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# Catholic Encyclopedia (1913)/Rhesæna

From volume 13 of the work.
A titular see in Osrhoene, suffragan of Edessa. Rhesæna (numerous variations of the name appear in ancient authors) was an important town at the northern extremity of Mesopotamia near the sources of the Chaboras (now Khabour), on the way from Carrhæ to Nicephorium about eighty miles from Nisibis and forty from Dara; Near by Gordian III fought the Persians in 243. Its coins show that it was a Roman colony from the time of Septimus Severus. The "Notitia dignitatum" (ed. Boecking, I, 400) represents it as under the jurisdiction of the governor or Dux of Osrhoene. Hierocles (Synecdemus, 714, 3) also locates it in this province but under the name of Theodosiopolis; it had in fact obtained the favour of Theodosius the Great and taken his name. It was fortified by Justinian. In 1393 it was nearly destroyed by Tamerlane's troops. To-day under the name of Râs-el-'Ain, it is the capital of a caza in the vilayet of Diarbekir and has only 1500 inhabitants. Le Quien (Oriens christianus, II, 979) mentions nine bishops of Rhesæna: Antiochus, present at the Council of Nicæa (325); Eunomius, who (about 420) forced the Persians to raise the siege of the town; John, at the Council of Antioch (444); Olympius at Chalcedon (451); Andrew (about 490); Peter, exiled with Sevenian (518); Ascholius, his successor, a Monophysite; Daniel (550); Sebastianus (about 600), a correspondent of St. Gregory the Great. The see is again mentioned in the tenth century in a Greek "Notitiæ episcopatuum" of the Patriarchate of Antioch (Vailhé, in "Echos d'Orient", X, 94). Le Quien (ibid., 1329 and 1513) mentions two Jacobite bishops: Scalita, author of a hymn and of homilies, and Theodosius (1035). About a dozen others are known.
Revue de l'Orient chrét. VI (1901), 203; D'HERBELOT, Bibl. orientale, I, 140; III, 112; RITTER. Erdkunde, XI, 375; SMITH, Dict. Greek and Roman Geogr., s. v., with bibliography of ancient authors; MÜLLER, notes on Ptolemy, ed. DIDOT, I, 1008; CHAPOT, La frontière de l'Euphrate de Pompée à la conquête arabe (Paris, 1907). 302.
S. Pétridès.
# Catholic Encyclopedia (1913)/Rex Gloriose Martyrum

From volume 13 of the work.
Rex Gloriose Martyrum, the hymn at Lauds in the Common of Martyrs (Commune plurimorum Martyrum) in the Roman Breviary. lit comprises three strophes of four verses in Classical iambic dimeter, the verses rhyming in couplets, together with a fourth concluding strophe (or doxology) in unrhymed verses varying for the season. The first stanza will serve to illustrate the metric and rhymic scheme:
   Rex gloriose martyrum,
   Corona confitentium,
   Qui respuentes terrea
   Perducis ad coelestia.
The hymn is of uncertain date and unknown authorship, Mone (Lateinische Hymnen des Mittelalters, III, 143, no. 732) ascribing it to the sixth century and Daniel (Thesaurus Hymnologicus, IV, 139) to the ninth or tenth century. The Roman Breviary text is a revision, in the interest of Classical prosody, of an older form (given by Daniel, I, 248). The corrections are: terrea instead of terrena in the line "Qui respuentes terrena"; parcisque for parcendo in the line "Parcendo confessoribus"; inter Martyres for in Martyribus in the line "Tu vincis in Martyribus"; "Largitor indulgentiæ" for the line "Donando indulgentiam". A non-prosodic correction is intende for appone in the line "Appone nostris vocibus". Daniel (IV, 139) gives the Roman Breviary text, but mistakenly includes the uncorrected line "Parcendo confessoribus". lie places after the hymn an elaboration of it in thirty-two lines, found written on leaves added to a Nuremberg book and intended to accommodate the hymn to Protestant doctrine. This elaborated form uses only lines 1, 2, 4, 5, 6, 8, 9 of the original. Two of the added strophes may be quoted here to illustrate the possible reason (but also a curious misconception of Catholic doctrine in the apparent assumption of the lines) for the modification of the original hymn:
   Velut infirma vascula
   Ictus inter lapideos
   Videntur sancti martyres,
   Sed fide durant fortiter. Non fidunt suis meritis,
   Sed sola tua gratia
   Agnoscunt se persistere
   In tantis cruciatibus.
Of the thirteen translations of the original hymn into English. nine are by Catholics. To the list given in JULIAN, Dictionary of Hymnology, 958, should be added the versions of BAGSHAWE, Breviary Hymns and Missal Sequences (London, 1900), 166, and DONAHOE, Early Christian Hymns (New York, 1908), 50. For many Manuscript references and readings, see BLUME, Analecta Hymnica, LI (Leipzig, 1909), 128-29; IDEM, Der Cursus s. Benedicti Nursini (Leipzig, 1909), 67.
H.T. HENRY
# Catholic Encyclopedia (1913)/Rhaphanæa

From volume 13 of the work.
A titular see in Syria Secunda, suffragan of Apamea. Rhaphanæa is mentioned in ancient times only by Josephus (Bel. Jud., VII, 5, 1), who says that in that vicinity there was a river which flowed six days and ceased on the seventh, probably an intermittent spring now called Fououar ed-Deir, near Rafanieh, a village of the vilayet of Alep in the valley of the Oronte. The ancient name was preserved. At the time of Ptolemy (V, 14, 12), the Third Legion (Gallica) was stationed there. Hierocles (Synecdemus, 712, 8) and Georgius Cyprius, 870 (Gelzer, "Georgii Cyprii descriptio orbis romani", 44) mention it among the towns of Syria Secunda. The crusaders passed through it at the end of 1099; it was taken by Baldwin and was given to the Count of Tripoli ("Historiens des croisades", passim; Rey in "Bulletin de la Société des antiquaires de France", Paris, 1885, 266). The only bishops of Rhaphanæa known are (Le Quien, "Oriens christianus", II, 921): Bassianus, present at the Council of Nicæa, 325; Gerontius at Philippopolis, 344; Basil at Constantinople, 381; Lampadius at Chalcedon, 451; Zoilus about 518; Nonnus, 536. The see is mentioned as late as the tenth century in the "Notitia episcopatuum" of Antioch (Vailhé "Echos d'Orient", X, 94).
SMITH, Dict. of Gr. and Rom. geogr., s. v.; MÜLLER, notes on Ptolemy, ed. DIDOT, I, 973.
S. Pétridès.
# Catholic Encyclopedia (1913)/Revocation

From volume 13 of the work.
The act of recalling or annulling, the reversal of an act, the recalling of a grant, or the making void of some deed previously existing. This term is of wide application in canon law. Grants, laws, contracts, sentences, jurisdiction, appointments are at times revoked by the grantor, his successor or superior according to the prescriptions of law. Revocation without just cause is illicit, though often valid. Laws and customs are revoked when, owing to change of circumstances, they cease to be just and reasonable. Concordats (q.v.) are revocable when they redound to the serious injury of the Church. Minors and ecclesiastical institutions may have sentences in certain civil trials set aside (Restitutio in integrum). Contracts by which ecclesiastical property is alienated are sometimes rescindable. A judge may revoke his own interlocutory sentence but not a definitive judicial sentence. Many appointments are revocable at will; others require a judicial trial or other formalities. (See BENEFICE; FACULTIES, CANONICAL; INDULTS, PONTIFICAL; JURISDICTION, ECCLESIASTICAL.)
ANDREW B. MEEHAN
# Catholic Encyclopedia (1913)/Rhithymna

From volume 13 of the work.
(RHETHYMNA)
A titular see of Crete, suffragan of Gortyna, mentioned by Ptolemy, III, 15, Pliny, IV, 59, and Stephen of Byzantium. Nothing is known of its ancient history but some of its coins are extant. It still exists under the Greek name of Rhethymnon (Turkish, Resmo, It. and Fr. Retimo). It is a small port on the north side of the island thirty-seven miles south-west of Candia; it has about 10,000 inhabitants (half Greeks, half Mussulmans), and some Catholics who have a church and school. Rhithymna exports oil and soap. During the occupation of Crete by the Venetians it became a Latin see. According to Corner (Creta sacra, II, 138 sq.), this see is identical with Calamona. For a list of twenty-four bishops (1287 to 1592) see Eubel (Hier. cath. med. ævi, I, 161; II, 128; III, 161). Three other names are mentioned by Corner from 1611 to 1641. The Turks who had already ravaged the city in 1572, captured it again in 1646. At present the Greeks have a bishop there who bears the combined titles of Rhethymnon and Aulopotamos. The date of the foundation of the see is unknown. It is not mentioned in the Middle Ages in any of the Greek "Notitiæ episcopatuum".
SMITH, Dict. of Greek and Roman Geogr., s. v.
S. Pétridès.
# Catholic Encyclopedia (1913)/Evagrius Scholasticus

From volume 5 of the work.
Evagrius, surnamed Scholasticus, Ecclesiastical historian and last of the continuators of Eusebius of Csarea, b. in 536 at Epiphania in Coele-Syria; d. after 594, date unknown. He followed the profession of advocate at Antioch (hence his surname) and became the friend of the Patriarch Gregory (569-594), whom he successfully defended in presence of the Emperor Maurice and of the Council at Constantinople (588): Having already been appointed quaestor by Tiberius II (578-582), he received from Maurice the title of honorary prefect (ex proefectis). Evagrius, a product of the masters of rhetoric, made a collection of the reports, letters, and decisions which he had written for the Patriarch Gregory. Another collection contained discourses of Evagrius, among them a panegyric of the Emperor Maurice and his son Theodosius. These have all been lost. None of his works survive except his "Ecclesiastical History" in six books. In this he proposes to write the sequel of the narrative begun by Eusebius of Csarea and continued by Socrates, Sozomen, and Theodoret. He begins with the Council of Ephesus (431) and ends with the twelfth year of the reign of the Emperor Maurice (593-594). This work is very important for the history of the religious controversies of the fifth and sixth centuries, Nestorianism, Eutychianism, and the last phases of Monophysitism. Evagrius furnishes details concerning events and persons, and does not neglect works of art (St. Sophia, H. E., IV, 31). To political history he gives an important place; in a word, he is an authority of the first order for this period. He is sincere, and is conscientious in securing information. But he shares the ideas of his environment and of his time. In his defense of Constantine he goes so far as to deny the murder of Crispus and Faustina. He relates wonders and legends, and it is to him we owe the account of the blood that was taken up with a sponge at certain times from the body of St. Euphemia of Chalcedon (II, 3). Among the sources of his information he mentions the chronicle of Eustathius of Antioch, and the works of Procopius, Menander Protector, John of Epiphania, and John Malalas (whom he calls John the Rhetorician). While he relies on these authors, he does so with discretion. In his ecclesiastical attitude he is strictly orthodox and abides strictly by the decrees of Chalcedon; nevertheless, he judges the heretics with moderation. His was an equable mind, and he is a reliable guide.
PAUL LEJAY
# Catholic Encyclopedia (1913)/Evangelista Torricelli

From volume 14 of the work.
Italian mathematician and physicist, born at Faenza, 15 October, 1608; died at Florence, 25 October, 1647. Modigliana, in Tuscan Romagna, and Piancaldoli, in the Diocese of Imola, are named as the birthplace by different biographers.
Torricelli was educated at the Jesuit college of Faenza, where he showed such great aptitude for the sciences that his uncle, a religious of the order of the Camaldolesi, sent him to Rome in 1626 for the purpose of study. There he fell in with Castelli, the favorite pupil of Galileo, who instructed him in the work of the master on the laws of motion. Torricelli showed his thorough understanding by writing a thesis on the path of projectiles. Castelli sent this essay in manuscript to Galileo with strong recommendations of his young friend. Galileo invited Torricelli to his house but for personal reasons he was unable to accept until three months before the death of the blind scientist (1641). The grand duke prevailed upon him to remain at Florence and to succeed Galileo at the Academy. He solved some of the great mathematical problems of the day, such as the finding of the area and the centre of gravity of the cycloid. This problem gave rise to disagreeable discussion on the part of Roberval as to priority and originality. Torricelli's honesty, manliness, and modesty are distinctly shown in his reply.
His chief invention was the barometer. Pumpmakers of the Grand Duke of Tuscany attempted to raise water to a height of forty feet or more, but found that thirty-two feet was the limit to which it would rise in the suction pump. Strange enough, Galileo, who knew all about the weight of the air, had recourse to the old theory that "nature abhors a vacuum", modifying the law by stating that the "horror" extended only to about thirty-two feet. Torricelli at once conceived the correct explanation. He tried the experiment with quicksilver, a a liquid fourteen times as heavy as water, expecting the column which would counterbalance the air to be proportionally smaller. He filled a tube three feet long, and hermetically closed at one end, with mercury and set it vertically with the open end in a basin of mercury, taking care that no air-bubbles should get into the tube. The column of mercury invariably fell to about twenty-eight inches, leaving an empty space (Torricellian vacuum) above its level (1643). He expressed his sorrow at the fact that Galileo had not made this discovery in connection with the pressure of air. The barometer is today one of the most important scientific instruments, while the Torricellian method of getting a very high vacuum is still often employed. Another discovery was the law of efflux of a liquid through a small aperture in the wall of a vessel. He also constructed a number of large objectives and small, short focus, simple microscopes.
His literary contributions are noted for their conciseness, clearness, and elegance. His manuscripts have not all been published and are carefully preserved at Florence. The following have appeared in print:
WILLIAM FOX
# Catholic Encyclopedia (1913)/Evagrius Ponticus

From volume 5 of the work.
Evagrius, surnamed Ponticus, b. about 345, in Ibora, a small town on the shores of the Black Sea; d. 399. He is numbered among the more important ascetical writers of the fourth century. Instructed by St. Gregory Nazianzen, he was ordained reader by St. Basil the Great and deacon by St. Gregory of Nyssa (380), whom he accompanied to the Second Council of Constantinople (381). According to Palladius, who differs in his account from Socrates and Sozomen, Evagrius remained for a time as archdeacon in Constantinople, while Nectarius was patriarch (381-397). Leaving the city on account of its spiritual dangers, he went first to Jerusalem and then into the Nitrian Desert, where he began an eremitical life under the guidance of the younger Macarius (383). He steadfastly refused a bishopric offered by Theophilus of Alexandria. He became very celebrated for his ascetical life and writings, though St. Jerome (e.g. Ep. 133 ad Ctesiphontem, n. 3) charges him with Origenistic errors and calls him the precursor of Pelagius. The Sixth, Seventh, and Eighth Oecumenical Councils condemn Evagrius together with Origen. Rufinus and Gennadius translated the works of Evagrius into Latin; several of them have been lost or have not thus far been recovered (P.L., XL). The best collections of his works are edited by Bigot (Paris, 1680); Gallandi, "Biblioth. vet. patr.", VII, 551-581; Migne, "P.G.", XL; cf. also Elter, "Gnomica" (Leipzig, 1892); Zockler, "Evagrius Pontikus" (Munich, 1893). We may here name: "Monachus seu de vita activa"; "Rerum monachalium rationes earumque juxta quietem adpositio"; "De octo vitiosis cogitationibus".
A. J. MAAS
# Catholic Encyclopedia (1913)/John Bellarini

From volume 2 of the work.
Barnabite theologian, b. at Castelnuovo, Italy, in 1552; d. at Milan, 27 August, 1630. He was Visitor and twice Assistant General of his order. He taught theology at Padua and Rome, and was highly esteemed by bishops and cardinals, particularly by Gregory XV. Best known as a moral theologian, he has left a number of solid theological treatises, the most valuable of which is a commentary on the Council of Trent and the Roman Catechism, in two parts, forming two distinct volumes. The first, for the instruction of the faithful, is entitled "Doctrina d. Concilii Tridentini et Cathechismi Romani de Symbolo Apostolorum" (Brescia, 1603). The parts of this work relating to the decalogue have been published in French. The second work, designed for the conversion of heretics, and entitled "Doctrina Catholica ex Sacro Concilio Tridentino et Catechismo Romano" (Milan, 1620), has passed through several editions. Bellarini also composed a number of booklets in Italian for confessors and penitents, and a treatise on the doctrine of St. Thomas on physical predetermination and on the determination in general of all things and causes into active operation (Milan, 1606). He is also the author of a work on method (Milan, 1606), which was republished under a slightly different title, along with his "Mirror of Divine and Human Wisdom" (Milan, 1630).
MANGENOT in Dict. de theol. cath., II, 539; Bibliotheca Scriptorum e Cong. Cler. Regul. s. Pauli (Rome, 1836), 140.
S.H. FRISBEE
# Catholic Encyclopedia (1913)/John Bellenden

From volume 2 of the work.
(Ballenden, or Ballantyne)
A Scotch poet, b. at Haddington or Berwick in the latter part of the fifteenth century; d. at Rome, c. 1587. He was a Catholic and at an early age matriculated at the University of St. Andrews. Later he went to Paris, where he took the degree of Doctor of Divinity at the Sorbonne. Returning to Scotland, he brought with him from Paris the great work by Hector Bocce, the "Historia Scotorum", and was received with great favour at the court of James V. He was subsequently appointed by the king to undertake the work of translating the "Historia" into the Scotch vernacular, which, together with some poems that he wrote at this period, occupied him about three years. He was also commissioned by the king to translate Livy into English, a work which hitherto had not been attempted. Bellenden was appointed Archdeacon of Moray, and in the succeeding reign he was vigorous in his opposition to Protestantism. This opposition subsequently led to his flight to escape persecution. He is supposed to be identical with one of the same name who was at one time secretary to Archibald, Earl of Angus.
Dict. Nat. Biog., IV, 186.
THOMAS GAFFNEY TAAFFE
# Catholic Encyclopedia (1913)/John Boyce

From volume 2 of the work.
Novelist, lecturer, and priest, well known under the assumed name of "Paul Peppergrass", born in Donegal, Ireland, in 1810, died in Worcester, Massachusetts, 2 January, 1864. His father was respectable and wealthy citizen, proprietor of the principal hotel in the town and a magistrate of of the county. John early manifested a taste for literary pursuits, and with the desire of studying for the priesthood, entered the preparatory seminary at Navan, County, Meath, and was graduated with the highest honours in rhetoric and philosophy. He completed his studies at the Royal College of Maynooth and was ordained priest in 1837. For eight years he laboured on the Irish mission, but in 1845 he resolved to share the lot of his countrymen in America. From Eastport Maine, the scene of his first missionary labours, he was transferred 14 November, 1847, to St. John's Church, Worcester, where he remained until his death. Father Boyce was an eloquent lecturer and gifted writer. His published works are: "Shanty Maguire, or Tricks upon Travellers" (New York, 1848), which was dramatized by "J. Pilgrim"; "The Spaewife, or the Queen's Secret" (Baltimore, 1853), "Mary Lee or the Yankee in Ireland" (1859), first published serially in the "Metropolitan Magazine" of Baltimore. These novels do not reveal the varied gifts and ripe scholarship of the man, though they illustrate the strong powers of a kneen observer, and the humour and pathos of a graceful and insructive writer. Besides these books he contributed to the editorial columns of the Boston "Pilot", wrote many sketches and criticisms which appeared in print, and a lecture on "The Satisfying Influence of Catholicity on the Intellect and Senses", deliverd before the Catholic Institute in New York in 1851.
Biographical sketch by J. FAIRFAX MCLAUGHLIN in later editions of The Spæwife, Golden Jubilee Souvenir of St. John's Parish (Worcester); Messenger (Worcester, Mass.), 3 December, 1898; Pilot (Boston, Mass.) files 16 January, 1864.
EDWARD P. SPILLANE
# Catholic Encyclopedia (1913)/John Boyle O'Reilly

From volume 11 of the work.
Poet, novelist, and editor, b. at Douth Castle, Drogheda, Ireland, 24 June, 1844; d. at Hull, Massachusetts, 10 August, 1890; second son of William David O'Reilly and Eliza Boyle. He attended the National School, conducted by his father, and was employed successively as printer on the "Drogheda Argus", and on the staff of "The Guardian", Preston, England; he afterwards became a trooper in the Tenth Hussars. Entering actively in the Fenian movement, believing in his inexperience that Ireland's grievances could be redressed only by physical force, he was betrayed to the authorities and duly court-martialled. On account of his extreme youth, his life sentence was commuted to twenty years' penal servitude in Australia. Later study of his country's cause made him before long an earnest advocate of constitutional agitation as the only way to Irish Home Rule. In 1869, O'Reilly escaped from Australia, with the assistance of the captain of a whaling barque from New Bedford, Massachusetts. In 1870, he became editor of "The Pilot", Boston, and from 1876 until his death in 1890 he was also part proprietor, being associated with Archbishop Williams of Boston. His books include four volumes of poems: "Songs of the Southern Seas", "Songs, Legends, and Ballads", "The Statues in the Block", and "In Bohemia"; a novel, "Moondyne", based on his Australian experiences; his collaboration in another novel, "The King's Men", and "Athletics and Manly Sport". A sincere Catholic, his great influence, used lavishly in forwarding the interests of younger Catholics destined to special careers, and in lifting up the lowly without regard to any claim but their need, was for twentyyears a valuable factor in Catholic progress in America. He was married in 1872 to Mary Murphy, in Boston, who died in 1897. Their four daughters survive them.
Roche, Life of John Boyle O'Reilly (New York, 1891); Conway, Watchwords from John Boyle O'Reilly (Boston, 1891).
KATHERINE E. CONWAY
# Catholic Encyclopedia (1913)/Dionysias

From volume 5 of the work.
A titular see in Arabia. This city, which figures in the "Synecdemos" of Hierocles (723, 3) and Georgius Cyprius (1072), is mentioned only in Parthey's "Prima Notitia", about 840, as a suffragan of Bostra. Lequien (Or christ., II, 865) gives the names of three Greek bishops, Severus, present at Nicaea in 325, Elpidius at Constantinople in 381, and Maras at Chalcedon in 451. Another, Peter, is known by an inscription (Waddington, Inscriptlons . . . de Syrie, no. 2327). Fifteen or sixteen titular Latin bishops are known throughout the fifteenth century (Lequien, op. cit., III 1309; Eubel, I, 232, II, 160). Waddington (op. cit. 529 sqq.) identifies Dionysias with Soada, now es-Sûwêda, the chief town of a caza in the vilayet of Damascus, where many inscriptions have been found. Soada, though an important city, is not alluded to in ancient authors under this name; inscriptions prove that it was built by a "lord builder Dionysos" and that it was an episcopal see. Noldeke admits this view. Gesenius identifies Dionysias with Shohba (Philippopolis), but this is too far from Damascus.
Gelzer, ed., Georgii Cyprii descriptio orbis Romani, 206.
S. Pétridès.