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# Catholic Encyclopedia (1913)/Sts. Gordianus and Epimachus

From volume 6 of the work.
Martyrs, suffered under Julian the Apostate, 362, commemorated on 10 May. Gordianus was a judge but was so moved by the sanctity and sufferings of the saintly priest, Januarius, he embraced Christianity with many of his household. Being accused before his successor, or as some say before the prefect of the city, Apronianus, he was cruelly tortured and finally beheaded. His body was carried off by the Christians, and laid in a crypt on the Latin Way beside the body of St. Epimachus, who had been recently interred there. The two saints gave their name to the cemetery, and have ever since been joined together in the veneration of the Church. There is another Gordianus who suffered martyrdom (place uncertain) with two companions, and commemorated 17 September (Acta SS., XLV, 483); and a third, commemorated on 13 Sept, who with several companions was martyred in Pontus or Galatia (Acta SS XLIV, 55).
There are also several martyrs named Epimachus, and, owing to the meagreness of the information possessed concerning them less careful writers have confounded them greatly while the greater hagiologists are unable to agree as to their number or identity. The Bollandists mention five saints of this name: A martyr commemorated by the Greeks on 6 July, (Acta SS., XXIX, 280); (2) Epimachus and Azirianus martyrs venerated by the Copts and Abyssinians on on 31 Oct., (Acta SS., LXI, 684); (3) Epimachus of Pelusium in Egypt, venerated by the Greeks on 31 Oct. (Acta SS., LXI, 704); (4) Epimachus and Alexander, martyred at Alexandria in the persecution of Decius, commemorated in the Latin Church on 12 Dec.; Epimachus whose body with that of St. Gordianus, is honoured at Rome on 10 May. Most of the great writers have denied the existence of an Epimachus martyred at Rome, and account for the relics honoured there by asserting that the body of the Alexandrian Epimachus was transported thither shortly before the martyrdom of St. Gordianus Remi de Buck, the learned Bollandist, however, maintains that the evidence for the Roman Epimachus is too strong to be doubted, while he rejects the pretended translation of the relics of Epimachus of Alexandria.
John F. X. Murphy.
# Catholic Encyclopedia (1913)/Georg Scherer

From volume 13 of the work.
Pulpit orator and controversialist, b. at Schwaz, in the Tyrol, 1540, according to Duhr; d. at Linz, 30 Nov., 1605; entered the Society of Jesus in 1559. Even before his ordination he was famed for his preaching powers. For over forty years he labored in the Archduchy of Austria. To Scherer, in part, it owes the retention of the Faith. In 1577 he was Court preacher to the Archduke Matthias; he retained the post until 1600. In 1590 he was appointed Rector of the Jesuit College at Vienna; the sternness of his character scarcely fitted him for the office, and he was transferred (1694) to Linz. He died of apoplexy. The story of his being struck blind in the pulpit, after having exclaimed: "If the Catholic Church is not the True Church, may I become blind," is a pure invention (cf. Guilhermy).
Scherer was a man of boundless energy and rugged strength of character, a strenuous controversialist, a genuinely popular orator and writer. He vigorously opposed the Tubingen professors who meditated a union with the Greek Schismatics, refuted Lutheran divines like Osiander and Heerbrand, and roused his countrymen against the Turks. Believing like his contemporaries that the State had the right to put witches to death, he maintained, however, that singe they were possessed, the principal weapons used against them should be spiritual ones, e.g. exorcisms, prayer. Scherer's severe attitude towards witchcraft did not meet the approval of his general, Acquaviva. His eloquence and zeal made many converts, amongst them the future Cardinal Khlesl. His works were collected and published by the Premonstratensians of Bruck, Moravia (1599-1600), and again issued at Munich (1613-1614). Noteworthy are his "29 Predigten von Notis, Merkund Kennzeichen der wahren und falschen Kirchen."
SOCHER, Historia Provinciae Austriae S.J. (Vienna, 1740); SCHMIDL, Historia Prorinciae Bohemia, t. II, (Prague, 1747); STOGER, Scriptores Prorinciae Austriae (Vienna, 1856), RAESS, Die Konvertiten, II (Freiburg, 1866); HURTER, Nomenclator Litterarius, III, 3rd ed.; DE GUILHERMY, Menologe de la C. de J., Assistance de Germanie, I ser., 2nd pt. (Paris, 1898); JANSSEN, Geschichte des deutschen Volkes, tr. VII, 160; IX, 119,121, 363, 379; X, 32, 36, 198, 202, 205, 332, 350; XII, 261, 336, 384; XIV, 334, 452, 455, 463, 483, XV, 42, 290, 418; XVI, 281, 463; SOMMERVOGEL, Bibl. de la C. de J., VII, SCHWICKERATH, Severe attitude of the Jesuits in the trials for witchcraft in Am. Cath. Quarterly Review, XXVII (Philadelphia, 1902); DUHR, Geschichte der Jesuiten in den Landern deutscher Zunge im XVI. Jahrhundert (Freiburg im Br., 1907); Stimmen aus Maria-Laach, XXXI, p. 556; XLVIII, p. 153; DUHR in Zeitschrift fur kath. Theol., XII.
John C. Reville.
# Catholic Encyclopedia (1913)/Geoffrey of Monmouth

From volume 6 of the work.
(GAUFRIDUS ARTURUS, GALFRIDUS MONEMETENSIS, GALFFRAI or GRUFFYD AB ARTHUR).
Bishop of St. Asaph and chronicler; b. at Monmouth about 1100, d. at Llandaff, 1154. He was the son of Arthur, a priest, and was educated by his uncle Uchtryd, afterwards Bishop of Llandaff. It has been surmised that he became a Benedictine monk, but this is uncertain. At Oxford he met Walter the Archdeacon, who suggested to him the idea of his great work, "Historia Regum Britanniae". About 1140 he accompanied Uchtryd to Llandaff, where he became archdeacon of St.Teilo's, and opened schools in which many clerics and chieftains were educated. This "Historia" had appeared before 1139, but Geoffrey continued to work at it, and in 1147 he completed it in its final form. In 1151-2 he was elected bishop of St. Asaph and was consecrated at Lambeth by Theobald Archbishop of Canterbury, on 24 Feb., having been ordained priest a week before, but he died without having entered his diocese. Geoffrey's "History" has been one of the great influences in English literature, making itself especially felt in the national romance from Layamon to Tennyson. Shakespeare, Milton, Dryden, Pope, and Wordsworth have all used his legends, while many of the earlier chroniclers followed him as an historian. But the twelve books of his "History", recounting how Brut, great-grandson of Aeneas, founded the kingdom, and narrating the adventures of subsequent kings, are in truth not history at all but the beginning of English story-telling. Among his legends is that of King Arthur, which became the most famous of the great cycles of romance so popular in the Middle Ages. Geoffrey's legend having received a new form from Sir Thomas Malory in the fifteenth century has again been given fresh life by Tennyson in the "Idylls of the Kings". Geoffrey claimed that his work was founded on a "most ancient book" — probably a collection of British legends no longer extant. Geoffrey also wrote a Latin version of the Cymric "Prophecies of Merlin" and a life of Merlin is attributed to him. His stories exercised a wide influence in Germany, France, and Italy, while England they furthered the unification of the English people by spreading belief in a common origin of Briton, Saxon, and Norman. The "Historia Britonum" was first printed at Paris, 1508; the latest editions being those of Giles (London, 1844) and Schulz (Halle, 1854).
EDWIN BURTON
# Catholic Encyclopedia (1913)/Georg Raphael Donner

From volume 5 of the work.
Austrian sculptor, b. at Essling, Austria, 25 May, 1692; d. at Vienna, 15 February, 1741. It is said his fancy was first kindled by the works of art at Heiligenkreuz. He received his technical training in the Academy at Vienna; in 1724 he entered the imperial service, and in 1729 passed to that of Prince Esterházy. Donner's work stands out with prominence in a period given over to mannerism, but he is sometimes more mindful of elegance than of character in his subject. He had a true sense of the beautiful, was lifelike and noble in his conceptions, and represents for South Germany and Austria a classic reaction against rococo methods. Among his productions are the marble statue of Charles VI and two bronze reliefs in the Belvedere at Vienna, the fountain for the old Town Hall, Vienna, representing "Andromeda and Perseus", the marble reliefs of "Hagar" and the "Samaritan Woman", and many busts and statues in different palaces and gardens. In Pressburg he made the equestrian statue of St. Martin, and the decorations for the burial chapel of the Primate Emmerich Esterházy. Youthful productions (1726) are the marble figures at Mirabell Castle, Salzburg. Donner is best known to-day by his famous fountain (1738-1739) of the Neuen Markt, Vienna; "Providence" or "Foresight", a classic female figure, forms the apex, while lower down four sporting children, each holding a water-spouting fish, embody the four rivers of Austria proper that flow into the Danube. Donner's two brothers, Sebastian and Matthäus, are generally numbered among his scholars. Sebastian was a talented sculptor, and produced various works, mostly in lead.
Matthäus Donner
Brother of the above, also a sculptor, b. 1704; d. 1756. He is known chiefly for his relief carvings and medals. He was appointed court-medallist, professor, and later rector of the Academy, and was employed by various princes. Among his medals may be mentioned one of Charles Albert of Bavaria, 1727, and various ones representing Maria Theresa. His medals are signed D. or M. D.
M. L. Handley.
# Catholic Encyclopedia (1913)/Georg Ratzinger

From volume 12 of the work.
Political economist and social reformer, b. at Rickering, near Deggendorf, in lower Bavaria, 3 April, 1844; d. at Munich, 3 December, 1899. Ratzinger was a pupil at the gymnasium at Passau during the years 1855-63, studied theology at Munich, 1863-67, and was ordained priest in 1867. In 1868 he received the degree of Doctor of Theology at Munich. During the following years he devoted himself partly to pastoral, partly to journalistic work. In 1869 he was chaplain at Berchtesgaden; 1870-71 he was editor of the journal "Fränkisches Volksblatt" at Würzburg; 1872-74, chaplain at Landshut, then editor, until 1876, of the "Volksfreund", at Munich. During the years 1875-77 he was a member of the Bavarian Diet; 1877-78 he was a member of the imperial Reichstag; during this period he belonged to the Centre Party. With exception of a pastorate of three years at Günzelhafen, 1885-88, he lived for a number of years at Munich, where he devoted himself to journalism and research. From 1893 Ratzinger was once more a member of the Bavarian Diet, where he was now a moderate adherent of the "Bauernbund" (Peasant Union) party, his views of social politics having caused him in the meantime to sever his connections with the Centre Party. In 1898 he was again elected a member of the Reichstag. As a literary man Ratzinger deserves much credit for his scholarly work in political economy and in historical subjects. His chief works, distinguished by erudition, richness of thought, and animated exposition, are: "Geschichte der Armenflege" (prize essay, Freiburg, 1868, 2nd revised ed., 1884); "Die Volkswirtshaft in ihrer sittlichen Grundlagen. Ethischsociale studien über Cultur und Civilisation (Freiburg, 1881; 2nd. completely revised ed., 1895); this works maintains the ethical principles of Christianity as the only sure basis of political economy and opposes the materialistic system of what is called the "classical political economy" of Adam Smith. "Forschungen zur bayerischen Geschichte" (Kempten, 1898); this contains a large number of studies on early Bavarian history and on the history of civilization, based on a series of unconnected treatises, which had first appeared in the "Historich-politische Blätter". Of his smaller works the following should be mentioned: "Das Concil und die deustche Wissenschaft" (anonymously issued at Mainz, 1872) appeared first in the "Katholik", 1872, I; "Die Erhaltung des Bauernstandes" (Freiburg, 1883).
FRÄNKEL in Biographisches Jahrbuch, IV (1900), 246 sq.; Idem in Alleg. deutsche Biographie, LIII (1907), 215-218.
FRIEDRICH LAUCHERT
# Catholic Encyclopedia (1913)/Geoffrey of Vendôme

From volume 6 of the work.
(GOFFRIDUS ABBAS VINDOCINENSIS.)
A cardinal, b. in the second half of the eleventh century of a noble family, at Angers, France; d. there, 26 March, 1132. At an early age he entered the Benedictine community of the Blessed Trinity at Vendôme in the diocese of Chartres; and in 1093, while still very young and only a deacon, was chosen abbot of the community. During all his lifetime he showed a great attachment to the Holy See. Thus, in 1094, he went to Rome in order to help Pope Urban II (1088-99) to take possession of the Lateran still held by the faction of the antipope Clement III (1080-1100); the money which he offered to the custodian brought about the surrender. In compensation he was created a cardinal-priest by Urban II, with the titular church of St. Prica on the Aventine. No less than twelve times did he make the journey to Italy in the interest of the Church of Rome during the pontificates of Urban II, Paschal II (1099-1118), and Callistus II (1119-24); and on three different occasions he was made a captive. In 1096 and 1107 he extended the hospitality of his monastery to Popes Urban and Paschal. He took part in the councils field at Clermont in 1095, by Pope Urban; at Saintes, in 1096, by the Apostolic Legate Amatus of Bordeaux; and at Reims, in 1131, by Innocent II (1130-43). He also strenuously defended the ecclesiastical principles in the question of investitures, which he qualified in several small tracts as heresy and simony; he wrote in the same spirit to Pope Paschal II when the latter made concessions (1111) to Emperor Henry V (1106-25). Finally, he always defended firmly the prerogatives, the rights, and the property of his abbey at Vendôme against the encroachments of either bishops or secular princes. Geoffrey was one of the distinguished men of his age, and was in corresondence with many eminent personalities of that time. His writings consist of a number of letters; of a series of tracts on the investitures of ecclesiastics by laymen, on the Sacraments of the Holy Eucharist, Baptism, Confirmation, and Extreme Unction, on ascetic and pastoral subjects; hymns to the Blessed Virgin and St. Mary Magdalene; sermons on the feasts of Our Lord, the Blessed Virgin, Mary Magdalene, and St. Benedict.
The best edition of his works is that of Sirmond (Paris, 1610), reprinted in P.L., CLVII. The tracts on the investitures are found also in "Mon. Germ. Hist.: Libelli de Lite", II, 680 sqq.
FRANCIS J. SCHAEFER
# Catholic Encyclopedia (1913)/Georg Friedrich Daumer

From volume 4 of the work.
German poet and philosopher, b. at Nuremberg, 5 March, 1800; d. at Wurzburg, 14 December, 1875. He was educated at the gymnasium of his native city, at that time directed by the famous philosopher Hegel. In 1817 he entered the University of Erlangen as a student of theology, but abandoned that study for philosophy. For a number of years Daumer was professor at the gymnasium of Nuremberg; owing to ill-health he was pensioned in 1832 and henceforth devoted himself entirely to literary work. While at Erlangen he came strongly under the influence of Pietism. Soon, however, he became sceptical and exhibited decided leanings towards pantheism. From an orthodox Protestant he gradually became a bitter enemy of Christianity, which he attacked in a number of writings and for which he strove to substitute a new religion "of love and peace", formulated in his work "Religion des neuen Weltalters" (Hamburg, 1850). Previous to this he had published a number of works, all of a distinctly anti-theological tendency, of which the more important are: "Philosophie, Religion, und Altertum" (Nuremberg, 1833); "Züge zu einer neuen Philosophie der Religion und Religionsgeschichte" (Nuremberg, 1835); "Der Feuer-und Molochdienst der Hebraer" (Brunswick, 1842); "Die Geheimnisse des christlichen Altertums" (Hamburg, 1847). Shortly after 1850 Daumer left Nuremberg and settled at Frankfort, where a great change soon came over him. In 1858 at Mainz he publicly embraced the Catholic Faith and thenceforth became its zealous defender. Among the works written after his conversion are: "Meine Konversion" (Mainz, 1859); "Aus der Mansarde" (1860-62); "Das Christentum und sein Urheber" (Mainz, 1864); "Das Wunder, seine Bedeutung, Wahrheit und Notwendigkeit" (Ratisbon, 1874). The last mentioned work is directed expressly against the opinions of David Strauss.
Undoubtedly the best part of Daumer's work is his poetry. His "Hafis" (Hamburg, 1846; a second collection, 1852) contains graceful but very free imitations of the songs of the famous Persian poet. In fact, these poems are really original productions, and some of them have become widely known through the musical settings of Brahms. This collection, as well as "Mahomed und sein Werk" (Hamburg, 1848), is distinctly directed against the hypocrisy and asceticism which at that time Daumer believed to be inseparable from orthodox Christianity. Among other poems may be mentioned: "Glorie der heiligen Jungfrau Maria" (Nuremberg, 1841); "Frauenbilder und Huldigungen" (Leipzig, 1853); "Marianische Legenden und Gedichte" (Munster, 1859) and "Schone Seelen" (Mainz, 1862).
ARTHUR F.J. REMY
# Catholic Encyclopedia (1913)/Georg Hartmann

From volume 7 of the work.
Mechanician and physicist; b. at Eckoltsheim, Bavaria, 9 Feb. 1489; d. at Nuremberg, 9 April, 1564. He studied theology and mathematics, probably with Glareanus and Melanchthon. After travelling in Italy he settled down in Nuremberg in 1518 as mechanician. There he constructed a great many globes, astrolabes, sundials, and similar instruments. To him is attributed the discovery, in 1544, of the so-called dip or inclination of the magnetic needle. If a steel needle is carefully balanced on a horizontal axis and is then magnetized, it will be found to take an inclined position, the angle of dip depending on the locality. Later he became vicar of St. Sebaldus's church in Nuremberg. He published a number of papers on astrological subjects.
WOLF, Geschichte der Astronomie (Munich, 1877).
WILLIAM FOX
# Chinese Speaker (E. Morgan, 1916)

THE CHINESE SPEAKER
READINGS IN MODERN MANDARIN
BY
EVAN MORGAN
PARTS I-IV
SHANGHAI
CHRISTIAN LITERATURE SOCIETY
AND
KELLY AND WALSH, LTD.
1916
To the Officers and Members of Committee of the Baptist Missionary Society, London who have ever shown an unfailing interest in the language and people of China,
this work is inscribed by the Author
CONTENTS
PART I.
Chapter I. The Commonwealth$_{Page}$
Chapter II. Education $_{Page}$
Chapter III. Social Reform
Chapter IV. Morality and Religion
Chapter V. Economics
Chapter VI. The Public Press
Chapter VII. Naval ) Military Affairs 1, Military men should learn Napoleon's GAMBLE 195 2, The question cf the withdrawal of TROOPS FROM Shantung 195 3, The new method cf reconnoitring in THE ARMY 197
4. The training of an aerial corps 199 5. A foreigner criticises the chinese Army and Navy 199 6. A voluntary contribution of two hundred thousand dollars for military purposes 201
Chapter VIII. Edicts 1. The civil service , 203 2. Floods akd droughts.. , 205 3. Benefactions 209 4. The Budget 211
Chapter IX. Administrative and judicial$_{Page}$
PART II.
Untranslated Passages$_{Page}$
3. A Lamentation 230 4. Patriotic News 23S 5. Social ； Education' the tTsGEXT Factor 】N THE Saving or the Codxtry 239 6. The Letter of Chih Yuan, Abbot, to Yuan Shih Ka'i 241 7. Tee Harm of Cigarette Smoking 243 8. The Sacred Edict on Friendship ~ Friendly Intercottrse 245 9. The People of the Repoblic should 10. 11. 12. 】3. 14. 15. 16. 17. IS. HAVE A GeNESAL KNOWLEDGE OF Law. ... 246 The Hague Peace Convention 247 StJPERSTITION 248 General Kno^vledge. The inspiring thought The fate of China. ixter-communications. Popular exposition Edict China should establish Ikdustsial ... 252 Great... 252 249 OP Christmas... 250 250 251 OF THZ SaCEED 251 Schools for girls widely... The last will of Peter the ANNOTATION'S. PART IIL AliNOTATIONS AND VOCABULARY 25 S Vocabulary ... 302 PART IV* PniLOLOGICAL Analysis and Passing 352 Dissertation on the Chahacter 361 (A) Etymological Analysis 3til (B) Material Axalysis 373 Matters Tables op Adverbs^ Connectives 3S2 Chapxeh 1. Adverbs 382 2. Connectives 3S6 3. Interjections 3S9 4. Final Particles 300 Glossary of Words 392
# Chinese Merry Tales (1909)/The Golden Ox

Chapter XXV.—The Golden Ox. (金牛.)
THERE was a magistrate whose birthday was celebrated on a certain day. All the writers, runners, etc., of the yamên made enquiries of their master's previous life as to what animal he was transformed from. They discovered that their master was transformed from a rat. A few days before the birthday they all raised a subscription and ordered a statuette of a rat made of pure gold, and used it as a birthday present. The magistrate was very joyful when be saw it, and said: "All your thoughts have been most artful and skillful, but do yon know the mistress' birthday? Well, the date is not distant. There are only a few days left." The writers and others said they were not aware. "Will our master inform us in what year was our mistress born and from what animal was she transformed from her former life?" The master replied: "The mistress is one year younger than myself, so she must have been transformed from an ox."
# Chinese Merry Tales (1909)/Where have I gone?

Chapter XXIII.—"Where have I gone?" (我何往.)
THERE was a jail official who escorted a monk to the capital for trial, charged with a weighty criminal offence. On the way the prison official became deadly drunk and senseless. The monk stealthily broke his shackles and put them around his keeper's neck and shaved his head till not a hair was left. Then he ran away. The next morning, when the officer awoke from his revelry, the monk was missing. He touched his smooth shaven head and felt the chain around his own neck. He felt very depressed and said: "Ah, although here is a monk, as to myself, where have I gone to?"
# Chinese Nationality Law

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   * Interpretation by the Standing Committee of the National People's Congress on Some Questions Concerning Implementation of the Nationality Law of the People's Republic of China in the Hong Kong Special Administrative Region, additional regulations enforced in Hong Kong.
# Chinese Merry Tales (1909)/The Griefs of a Literary Husband

Chapter XX.—The Griefs of a Literary Husband. (腹內無文)
ANOTHER bachelor of arts, on account of the day of examination drawing near, was day and night afflicted with grief and felt down-hearted. His wife seeing him in such a bad plight, laughingly said to him: "When I see you writing literary essays, why is it so difficult? I suppose it is as hard as we women giving birth to a child." The bachelor of arts then replied: "It is still easier for you women to bear a child." His wife said: "Why do you think so?" B. A. replied: "Your abdomen contains an already formed child; my literary knowledge is not in my abdomen; why is it not then more difficult for me (to write an essay)?"