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# Catholic Encyclopedia (1913)/John of Segovia

From volume 8 of the work.
A Spanish theologian, b. at Segovia towards the end of the fourteenth century; d. probably in 1458. Nothing is known of him before he took part in the Council of Basle, except that he was archdeacon at Villaviciosa, canon at Toledo, and professor of theology at the University of Salamanca. In 1432 the University of Salamanca and King John II of Castile sent him as their representative to the Council of Basle, where he was one of the ablest defenders of the superiority of the council over the pope. At first he endeavoured to mitigate the conflict between the council and Pope Eugene IV, with whom he spent some time at Florence in 1435, but afterwards he became one of the chief supporters of the revolutionary party at the council. He took part in the twenty-eighth session (1 October, 1437) at which Eugene IV was declared contumacious, and in the thirty-third session (16 May, 1439) at which the pope was declared a heretic. In March, l439, John of Segovia represented the council at the Diet of Mainz. After Eugene IV was deposed by the council on 25 June, 1439, John of Segovia was appointed one of the committee whose duty it was to select a number of theologians to elect the new pope. He was one of the thirty-three who on 5 November, 1439, elected the antipope Felix V. In recognition for his services he was created cardinal by the antipope on 12 October, 1440. He represented Felix V at the Parliament of Bourges in 1440, at the Diet of Mainz in 1441, and that of Frankfort in 1442. At the end of the schism in 1449 he resigned the cardinalate, was appointed titular Bishop of Caesarea by Eugene IV, and retired to a Spanish monastery.
His most important literary work is an extensive history of the Council of Basle, "Historia generalis concilii Basiliensis. Libri XVIII", edited by Birk and Beer in "Monumenta conciliorum generalium saeculi deeimi quinti: Scriptor.", II-IV (Vienna, 1873-96). His other works are a treatise in favour of the Immaculate Conception of our Lady, printed at Brussels in 1664; a refutation of the Koran, entitled "De mittendo gladio in Saracenos"; a defense of the "Filioque" against the Greeks entitled "De processu Spiritus Sancti" (Basle, 1476); a Biblical concordance, "Concordantiae biblicae vocum indeclinabilium" (Basle, 1476); and a few works defending the superiority of a general council over the pope.
ZIMMERMANN, Juan de Segovia (Breslau 1882), ANTONIO, Bibliotheca Hispana Vetus, II (Madrid. 1788), 225-34; HALLER, Concilium Basiliense, Studien und Dokumente, I (Basle, 1896), 19-52.
MICHAEL OTT
# Catholic Encyclopedia (1913)/John of St. Thomas

From volume 8 of the work.
(Family name John Poinsot), theologian, born at Lisbon, 9 June, 1589; died at Fraga, Spain, 17 June, 1644. Of noble parentage, he was sent early to the University of Coimbra, displayed talents of the first order, completed his humanities and philosophy, and obtained the degree of Master of Arts. He then entered the University of Louvain. Here, too, he showed remarkable ability, and won the title of Bachelor of Theology at an early age. He joined the Dominicans at Madrid in 1612 or 1613, taking the name of John of St. Thomas, by which he is known to history. As professor of philosophy and theology in a monastery at Alcalá, he soon took rank amongthe most learned men of the time, and was placed successively (1630 and 1640) in charge of the two principal chairs of theology in the university of that city. His renown drew the largest number of scholars that had ever attended its theological faculties. No man enjoyed a greater reputation in Spain, or was more frequently consulted on points of doctrine and ecclesiastical matters. His theological and philosophical writings, which have gone through many editions, are among the best expositions of St. Thomas's doctrine, of which he is acknowledged to be one of the foremost interpreters. Though he took an active part in the scholastic discussions of his times, his courtesy was such that he is said never to have hurt an opponent's feelings. So faithful was he to the traditions of his order and the principles of the Angelic Doctor that in his last illness he could declare that, in all the thirty years he had devoted to teaching and writing, he had not taughtor written anything contrary to St. Thomas. His humility and his devotion to education caused him to refuse many dignities offered him by the Church and his order. In 1643 Philip IV offered him the office of royal confessor, a position which only religious obedience could induce him to accept. His writings comprise: "Cursus philosophicus Thomisticus" (9 vols.); "Cursus Theologicus" (9 vols.)—a commentary on the "Summa Theologica" of St. Thomas; "Tractatus de Approbatione, Auctoritate, et Puritate Doctrinae D. Thomae Aquinatis"; a "Compendium of Christian Doctrine" (in Spanish); and a "Treatise on a Happy Death" (in Spanish), written at the command of Philip IV.
Quétif and Echard, Scriptores Ord. Praed., II (Paris, 1721), 538; Touron, Hommes illustres de l'ordre de St. Dominique, V (Paris, 1749), 248; Hurter, Nomenclator, I (2nd ed., Innsbruck, 1892), 375; Année Dominicaine, II June, 358-365.
Victor F. O'Daniel.
# Catholic Encyclopedia (1913)/John of Winterthur

From volume 8 of the work.
(Johannes Vitoduranus.)
Historian, born about 1300 atWinterthur (Switzerland); died subsequently to 1348, probably at Zurich. All that is known of his life is that he attended the school of his native town from 1309 to 1315, and that as a Franciscan he lived at Baslein 1328, at Villingen in 1336, and at Lindau from 1343 onwards. His chronicle (Chronicon a Friderico II Imperatore ad annum 1348) was at first published by Eccard, "Corpus hist. medii ævi", I (1723); a better rendition was provided by Füsslin, "Thesaurus historiæ Helveticæ" (1735), but the best edition was givenby Wyss in "Archiv für schweizerische Geschichte", XI (1856). It was translated into German by Freuler (Johannsvon Winterthur Chronik", 1866). It was begun in 1340, and is a full history of events to that year. His record of the following years consists of notes or annals; whether he revised it later, remains to this day a matter of uncertainty. It is at any rate a fruitful source of information on the first half of the fourteenth century, and gives us in particular a clear idea of the conflicts which arose between the cities and the nobles of Upper Swabia. At the same time it affords us a general view of events in the empire, especially of Louis the Bavarian's conduct toward the papacy and of the attitude assumed in these controversies by the Franciscan Order, which hechampioned with great ardour. He was a man of culture, well-versed in spiritual and in secular literature,but he not infrequently showed great credulity, and took delight in reporting at length the observations of others, which fact has made his work of great value to the history of civilization.
Lorenz, Deutschlands Geschichtsquellen, I (Berlin, 1886), 67-74; Meyervon Knonau in Anzeiger für Schweizer Geschichte, II (Zurich, 1870), 185; Idem in Historischer Zeitschrift, XXIX (Munich, 1800), 241.
PATRICIUS SCHLAGER
# Catholic Encyclopedia (1913)/St. Donnan

From volume 5 of the work.
There were apparently three or four saints of this name who flourished about the seventh century.
(1) ST. DONNAN, ABBOT OF EIGG, and ST. DONNAN OF AUCHTERLESS are regarded by both the Bollandists and Dempster as different personages, but there is so much confusion in their chronology and repetition in what is known of them, that it seems more probable that they were identical. Reeves (Adamnan's Life of St. Columba), moreover, accepts them as the same without discussion. According to Irish annals St. Donnan was a friend and disciple of St. Columba, who followed him from Ireland to Scotland toward the end of the sixth century. Seeking a solitary retreat, he and his companions settled on the island of Eigg, off the west coast of Scotland, then used only to pasture sheep belonging to the queen of the country. Informed of this invasion, the queen ordered that all should forthwith be slain. Her agents, probably a marauding band of Picts, or pirates according to one account, arrived during the celebration of Mass on Easter eve. Being requested to wait until the Sacrifice was concluded, they did so, and then St. Donnan and his fifty-one companions gave themselves up to the sword. This was in 617. Reeves mentions eleven churches dedicated to St. Donnan; in that at Auchterless his pastoral staff was preserved up to the Reformation and is said to have worked miracles. The island of Eigg was still Catholic in 1703 and St. Donnan's memory venerated there (Martin, Journey to the Western Islands, London, 1716).
(2) SON OF LIATH, and nephew and disciple of St. Senan, in whose life it is related that by his uncle's direction he restored to life two boys who had been drowned. This St. Donnan succeeded St. Ciaran of Clonmacnoise as Abbot of Aingin, an island in Lough Ree, on the Shannon (now Hare Island). He flourished about the middle of the sixth century.
(3) ST. DONNAN THE DEACON, son of Beoadh and brother of St. Ciaran. He was a monk in his brother's monastery at Cluain, or Clonmacnoise, in Ireland, in the sixth century.
G. CYPRIAN ALSTON
# Catholic Encyclopedia (1913)/St. Dubric

From volume 5 of the work.
(DYFRIG, DUBRICIUS)
Bishop and confessor, one of the greatest of Welsh saints; d. 612. He is usually represented holding two crosiers, which signify his jurisdiction over the Sees of Caerleon and Llandaff. St. Dubric is first mentioned in a tenth-century MS. of the "Annales Cambriae", where his death is assigned to the year 612. This date appears also in the earliest life of the saint that has come down to us. It was written about 1133, to record the translation of his relics, and is to be found (in the form of "Lectiones") in the "Liber Landavensis". It may contain some genuine traditions, but as it appeared at least five hundred years after St. Dubric's death, it cannot claim to be historical. According to this account he was the son (by an unnamed father) of Eurddil, a daughter of Pebia Claforwg, prince of the region of Ergyng (Erchenfield in Herefordshire), and was born at Madley on the River Wye. As a child he was noted for his precocious intellect, and by the time he attained manhood was already known as a scholar throughout Britain. He founded a college at Henllan (Hentland in Herefordshire), where he maintained two thousand clerks for seven years. Thence he moved to Mochros (perhaps Moccas), on an island farther up the Wye, where he founded an abbey. Later on he became Bishop of Llandaff, but resigned his see and retired to the Isle of Bardsey, off the coast of Carnarvonshire. Here with his disciples he lived as a hermit for many years, and here he was buried. His body was translated by Urban, Bishop of Llandaff, to a tomb before the Lady-altar in "the old monastery" of the cathedral city, which afterwards became the cathedral church of St. Peter.
A few years after the "Liber Landavensis" was written, there appeared the "Historia Regum Britanniae" of Geoffrey of Monmouth, and this romantic chronicle is the source of the later and more elaborate legend of St. Dubric, which describes him as "Archbishop of Caerleon" and one of the great figures of King Arthur's court. Benedict of Gloucester and John de Tinmouth (as adapted by Capgrave) developed the fictions of Geoffrey, but their accounts are of no historical value. There is no record of St. Dubric's canonization. The "Liber Landavensis" assigns his death to 14 November, but he was also commemorated on 4 November. The translation of his body, which the same authority assigns to 23 May, is more usually kept on 29 May.
LESLIE A. ST. L. TOKE.
# Catholic Encyclopedia (1913)/St. Eata

From volume 5 of the work.
Eata, Saint, second Bishop of Hexham; date of birth unknown; d. October 26, 686. Whether this disciple of St. Aidan was of the English, or of the aboriginal Pictish, race, there is no means of judging. As early as 651 he was elected Abbot of Melrose, which was then within the metropolitan jurisdiction of York. With the increase of the Christian population in northeastern Britain, the spiritual government of a territory so wide as that which was then called Northumbria became too heavy a charge for one see; accordingly, in 678 Archbishop Theodore constituted Bernicia (that part of the Northumbrian realm which lay to the north of the River Tees) a suffragan diocese and consecrated Eata its bishop. The new diocese was to have two episcopal sees, one at Hexham and the other at Lindisfarne, at the two extremities of what is now the County of Northumberland. Eata was to be styled "Bishop of the Bernicians". This arrangement lasted only three years, and the See of Hexham was then assigned to Trumbert, while Eata kept Lindisfarne. In 684, after the death of Trumbert, St. Cuthbert was elected Bishop of Hexham, but when the latter expressed a desire to remain in his old home rather than remove to the more southern see, Eata readily consented to exchange with him, and for the last two years of his life occupied the See of Hexham, while Cuthbert ruled as bishop at Lindisfarne. Like most of the early saints of the English Church, St. Eata was canonized by general repute of sanctity among the faithful in the regions which he helped to Christianize. His feast is kept on October 26, the day of his death.
E. Macpherson.
# Catholic Encyclopedia (1913)/St. Dorothea

From volume 5 of the work.
(1) Virgin and martyr, suffered during the persecution of Diocletian, 6 February, 311, at Caesarea in Cappadocia. She was brought before the prefect Sapricius, tried, tortured, and sentenced to death. On her way to the place of execution the pagan lawyer Theophilus said to her in mockery: "Bride of Christ, send me some fruits from your bridegroom's garden." Before she was executed, she sent him, by a six-year-old boy, her headdress which was found to be filled with a heavenly fragrance of roses and fruits. Theophilus at once confessed himself a Christian, was put on the rack, and suffered death. This is the oldest version of the legend, which was later variously enlarged. Dorothea is represented with an angel and a wreath of flowers. She is regarded as the patroness of gardeners. On her feast trees are blessed in some places. In the West she has been venerated since the seventh century.
(2) ST. DOROTHEA OF MONTAU, recluse, born at Montau, 6 February, 1347, d. at Marienwerder, 25 June, 1394. At the age of seventeen she married the sword-cutler Albrecht of Danzig, a hot-tempered man, whose nature underwent a change through her humility and gentleness. Both made grequent pilgrimages to Cologne, Aachen, and Einsiedeln, and they intended (1390) to visit Rome also; but Albrecht was prevented by illness and remained at home where he died, while Dorothea journeyed to Rome alone. Of their nine children all died, except one daughter who joined the Benedictines. In the summer of 1391 Dorothea moved to Marienwerder, and on 2 May, 1393, with the permission of the chapter and of the Teutonic Order, established a hermitage near the cathedral. She led a very austere life. Numerous visitors sought her advice and consolation, and she had wonderful visions and revelations. Her confessor, the deacon John of Marienwerder, a learned theologian, wrote down her communications and composed a Latin biography in seven books, "Septililium", besides a German life in four books. She was never canonized, but the people honoured her as the guardian of the country of the Teutonic Knights and Patroness of Prussia." Her feast is celebrated on 25 June, in some places on 30 October. The church at Marienwerder is now in the hands of the Lutherans; her relics cannot be found.
Gabriel Meier.
# Catholic Encyclopedia (1913)/St. Edmund the Martyr

From volume 5 of the work.
Edmund the Martyr, Saint, King of East Anglia, b. about 840; d. at Hoxne, Suffolk, November 20, 870. The earliest and most reliable accounts represent St. Edmund as descended from the preceding kings of East Anglia, though, according to later legends, he was born at Nuremberg (Germany), son to an otherwise unknown King Alcmund of Saxony. Though only about fifteen years old when crowned in 855, Edmund showed himself a model ruler from the first, anxious to treat all with equal justice, and closing his ears to flatterers and untrustworthy informers. In his eagerness for prayer he retired for a year to his royal tower at Hunstanton and learned the whole Psalter by heart, in order that he might afterwards recite it regularly. In 870 he bravely repulsed the two Danish chiefs Hinguar and Hubba who had invaded his dominions. They soon returned with overwhelming numbers, and pressed terms upon him which as a Christian he felt bound to refuse. In his desire to avert a fruitless massacre, he disbanded his troops and himself retired towards Framlingham; on the way he fell into the hands of the invaders. Having loaded him with chains, his captors conducted him to Hinguar, whose impious demands he again rejected, declaring his religion dearer to him than his life. His martyrdom took place in 870 at Hoxne in Suffolk. After beating him with cudgels, the Danes tied him to a tree, and cruelly tore his flesh with whips. Throughout these tortures Edmund continued to call upon the name of Jesus, until at last, exasperated by his constancy, his enemies began to discharge arrows at him. This cruel sport was continued until his body had the appearance of a porcupine, when Hinguar commanded his head to be struck off. From his first burial-place at Hoxne his relics were removed in the tenth century to Beodricsworth, since called St. Edmundsbury, where arose the famous abbey of that name. His feast is observed November 20, and he is represented in Christian art with sword and arrow, the instruments of his torture.
G. E. PHILLIPS
# Catholic Encyclopedia (1913)/St. Drostan

From volume 5 of the work.
(DRUSTAN, DUSTAN, THROSTAN)
A Scottish abbot who flourished about A.D. 600. All that is known of him is found in the "Breviarium Aberdonense" and in the "Book of Deir", a ninth-century MS. now in the University Library of Cambridge, but these two accounts do not agree in every particular. He appears to have belonged to the royal family of the Scoti, his father's name being Cosgrach. Showing signs of a religious vocation he was entrusted at an early age to the care of St. Columba, who trained him and gave him the monastic habit. He accompanied that saint when he visited Aberdour (Aberdeen) in Buchan. The Pictish ruler of that country gave them the site of Deir, fourteen miles farther inland, where they established a monastery, and when St. Columba returned to Iona he left St. Drostan there as abbot of the new foundation. On the death of the Abbot of Dalquhongale (Holywood) some few years later, St. Drostan was chosen to succeed him. Afterwards, feeling called to a life of greater seclusion, he resigned his abbacy, went farther north, and became a hermit at Glenesk. Here his sanctity attracted the poor and needy, and many miracles are ascribed to him, including the restoration of sight to a priest named Symon. After his death his relics were transferred to Arberdour and honourably preserved there. The "Breviary of Aberdeen" celebrates his feast on 15 December. The monastery of Deir, which had fallen into decay, was rebuilt for Cistercian monks in 1213 and so continued until the Reformation.
DEMPSTER, Hist. Eccl. Gent. Scot. (Edinburgh, 1829); Breviarium Aberdonense (London, 1854); INNES, Scotland in the Middle Ages (Edinburgh, 1860); FORBES, Kalendar of Scottish Saints (Edinburgh, 1872); GAMMACK in Dict. of Christ. Biog. (London, 1877).
G. CYPRIAN ALSTON
# Catholic Encyclopedia (1913)/St. Dunchadh

From volume 5 of the work.
(DUNICHAD, DUNCAD, DONATUS)
Confessor, Abbot of Iona; date of b. unknown, d. in 717. He was the son of Ceannfaeladh and grandson of Maelcobha of the house of Conall Gulban. He is first heard of as Abbot of Killochuir on the coast of S.E. Ulster (perhaps Killough, County Down). There is considerable dispute as to the year in which he became Abbot of Hy (Iona). The "Annals of Ulster" first mention him in that capacity under the year 706 (really 707); but Conamhail was abbot from 704 to 710. It may be that St. Dunchadh was coadjutor to Conamhail (the phrase is principatum tenuit). Or perhaps there was some schism in the monastery over the paschal question, for though St. Dunchadh is said to have ruled from 710 till 717, in 713 the death of "St. Dorbaine Foda, Abbot of Ia" is recorded by the "Annals of the Four Masters", and the same authority relates the appointment of "Faelchu, son of Dorbene" to the abbacy in 714. It was this Faelchu who was certainly abbot from 717 to 724. Both of these, however, may have been really coadjutors to St. Dunchadh, or priors, or even bishops, for there were certainly bishops in Iona at that period, and the phrase employed is cathedram Iae obtinuit. However this may be, the paschal controversy was settled at Iona by the adoption of the Roman usage, while St. Dunchadh was abbot. This took place at the instance of St. Egbert, a Northumbrian priest, who had been educated in Ireland. He came to Iona in 716, and was at once successful in persuading the community to abandon the Celtic Easter and tonsure.
LESLIE A. ST. L. TOKE.
# Catholic Encyclopedia (1913)/Faustino Arévalo

From volume 1 of the work.
A learned Jesuit hymnographer and patrologist, born 23 July, 1747. at Companario in Estremadura (Spain); died at Madrid, 7 January, 1824. He entered the Society in 1761, but was deported to Italy on the occasion of the deportation of the Jesuits from Spain (1767). There he won the esteem and confidence of Cardinal Lorenzana, who proved a Maecenas for the young Spanish Jesuit, bore the expenses of his learned works, and made him his executor. Arévalo was much esteemed at Rome and held various offices of trust, among them that of "pontifical hymnographer"; he was made theologian of the Penitenzieria (see Curia Romana) in 1809, in succession to the learned Muzzarelli. In 1815 he returned to Spain, recalled by King Ferdinand, entered the restored Society, and became provincial of Castille (1820). His principal works are "Hymnodia Hispanica" (Rome, 1786), a restoration of ancient Spanish hymns to their original metrical, musical, and grammatical perfection. (This work was much esteemed by Cardinal Mai and Dom Guéranger. Among the dissertations that accompany the main work is a curious one on the breviary of Cardinal Quignonez.) "Prudentii Carmina" (Rome, 1788-89, 2 Vol., 4to); "Dracontii Carmina" (Rome, 1791), the poems of a fifth-century Christian of Roman Africa; "Juvenci Historiae Evangelicae Libri IV" (Rome, 1794); "Caelii Sedulii Opera Omnia" (Rome, 1813); "S. Isidori Hispanlensis Opera Omnia" (Rome, 1813); "Missale Gothicum" (Rome, 1804). Arévalo stands in the front rank of Spanish patristic scholars. He shed great luster on the Church of Spain by his vast learning, fine literary taste, and patriotic devotion to the early Christian writers of his fatherland.
Sommervogel, Bibl. des ecr de la cie. de Jesus, I, 530-534; Boero, Menologio, I, 154-155; Ami de la Religion, XXXIV, 28.
THOMAS J. SHAHAN