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# Catholic Encyclopedia (1913)/Valerian Kalinka

From volume 8 of the work.
Polish historian, born near Cracow in 1826; died at Jaroslaw in 1886. He fled from Poland in 1846 on account of political entanglements, worked on the "Czas" newspaper in 1848, but finally took refuge in Paris, where his first work was written — "Galicia und Cracoio", an historical and social picture of the country from 1772 to 1850. He afterwards thought of writing a history of the Polish emigration, but eventually chose to edit a weekly periodical entitled "Political Polish News", the principal contributors to which were himself and Klaczko. Though forbidden everywhere but in Posen, it existed for four years, and dealt with every aspect of Polish national life. Kalinka's articles show a very practical acquaintance with law, administration, history, and statistics, and had mostly to do with the inner life of Poland. After 1863, when searching for documents for a life of Prince Adam Czartoryski, he stumbled on important papers which he published in two volumes as "The Last Years of Stanislaus Augustus" (1787-95). This work placed him at once in the first rank of Polish writers. Poland had not yet had such an historian, especially in the province of diplomacy and foreign politics. While marking out a new line, it carefully pointed out the errors of the past, and showed how they might have been avoided. Szujski, though unknown to Kalinka, was at the same time working in the same direction. Both were accused of undermining patriotic self- respect, of lowering Poland in foreign eyes, and of destroying veneration for the past. In the preface to this work, Kalinka had already answered these charges. A Pole is not less a Pole when he learns from past errors how to serve his country better. About this time Kalinka entered the novitiate of the Resurrection Fathers in Rome, where, save for a few visits to Galicia, he subsequently resided until in 1877, after a visit to the Catholic missions in Bulgaria, he became chaplain of a convent in Jaroslaw. Here in 1880 appeared the first volume of his "Sejmczteroletni" (The Four Years Diet). Polish literature has no better book, and none whose perusal is more painful. It exhibits all the weaknesses in the leading men of Poland, and all their political blunders. To the many fierce reproaches it called forth Kalinka replied: "History calls first for truth; nor can truth harm patriotism." A grave style, artistic grouping, faithful narrative of facts, profound political insight, and splendid literary talent make this book the greatest historical lesson in the Polish language. The second volume, even surpassing the first, appeared in 1886, and with it came to an end the thirty years labour of Kalinka. He was not only a profound and far-seeing politician and one of Poland's best historians, but also one of her most zealous priests.
S. Tarnowski.
# Catholic Encyclopedia (1913)/Validation of Marriage

From volume 15 of the work.
Validation of marriage may be effected by a simple renewal of consent when its nullity arises only from a defective consent in one or both parties. When, however, matrimony is invalid on account of the existence of some ecclesiastical impediment, it may be revalidated by simple dispensation or by that known as Sanatio in Radice.
(1) In the first method, as soon as a simple dispensation from the impediment has been obtained, a renovation of consent of both parties will validate the marriage. When the impediment had affected only one of the parties and the other was unaware of the impediment, it is probably that both must renew their consent. That a true renovation of consent be obtained, it is requisite that the parties be made aware of the nullity of their marriage, unless sanatio in radice be resorted to. The renovation must be made before the authorized ecclesiastical authority and witnesses when the impediment has been public.
(2) The dispensation called sanatio in radice consists in the revalidation of a marriage by reason of a consent formerly given, but ineffective at the time owing to some ecclesiastical impediment. When the impediment is removed, the consent is ipso facto ratified and no renovation is required. In such a case, it is requisite that the consent of both parties to the marriage had not ceased and that their wedlock had had the external appearance of a true marriage. Sanatio is resorted to when there is urgent reason for not acquainting the parties with the nullity of their marriage, or when one of the parties alone is cognizant of the impediment and the other cannot be informed without grave consequences, or when one party would be unwilling formally to renew a consent that is presumably existent. The pope has power to give the dispensation called sanatio in radice for all marriages which are invalid in consequence of an ecclesiastical impediment. Bishops generally have no such power, even when by particular indult they can dispense in diriment impediments. For the granting of sanatio in radice a special apostolic faculty is required. In the United States, the ordinaries may grant such dispensation, under certain limitations, when only of the parties to the marriage is aware of the impediment.
WILLIAM H.W. FANNING
# Catholic Encyclopedia (1913)/Valona

From volume 15 of the work.
Titular see, suffragan of Dyrrachium, in Epirus Nova. The ancient name was Aulon, mentioned for the first time by Ptolemy (Geographia, III, xii, 2). Other geographical documents, such as Peutinger's "Tabula" and the "Synecdemus" of Hierocles, also mention it. Among the known bishops are Nazarius, in 458, and Soter, in 553 (Farlati, "Illyricum sacrum", VII, 397-401). The diocese at that time belonged to the Patriarchate of Rome. In 733 it was annexed, with all eastern Illyricum, to the Patriarchate of Constantinople, and yet it is not mentioned in any "Notitiae episcopatuum" of that Church. The bishopric had probably been suppressed, for, though the Bulgarians had been in possession of this country for some time, Aulon is not mentioned in the "Notitiae episcopatuum" of the Patriarchate of Achrida. During the Latin domination a Latin see was established, and Eubel (Hierarchia catholica medii aevi, I, 124) mentions several of its bishops. Valona, or Vlora, in Albania, is now a caza of the sandjak of Berat in the vilayet of Janina. The city, which has a port on the Adriatic, has about 10,000 inhabitants; there is a Catholic parish, which belongs to the Archdiocese of Durazzo. Several of the Latin bishops mentioned by Le Quien (Oriens christianus, III, 855-8), and whom Eubel (op. cit., I, 541) mentions under the See of Valanea in Syria, belong either to Aulon in Greece (now Salona) or to Aulon in Albania (Valona).
S. VAILHÉ
# Catholic Encyclopedia (1913)/Valerian

From volume 15 of the work.
(Publius Aurelius Licinius Valerianus).
Roman emperor (253-60). Member of a distinguished family, he had held several offices before the army proclaimed him emperor in 253 at Rhaetia. Weak and irresolute, his abilities were unequal to the difficulties of the times; his son and coregent, Gallienus, was lacking also in force. Christian tradition regards him as the originator of the persecution of the Christians under Decius. Though kindly disposed towards the Christians as emperor he was driven to in severe measures by the hostile party, whose leader, the general Macrianus, aimed only to gain advantages for himself through the difficulties internal disturbances would cause the emperor. In 257 Valerian issued a rescript, in kindly language, taking from Christians the right to hold assemblies or to enter the subterranean places of burial, and sending the clergy into exile. In 258, by a new and absolutely merciless edict, bishops, priests, and deacons were executed immediately, men of senatorial and equestrian rank were punished with degradation and confiscation of goods to be followed by death if they refused to offer heathen sacrifice, women were threatened with confiscation of their property and exile, and Christians in the imperial household were sent in chains to perform forced labour on the imperial domains. In this persecution Christian Rome and Carthage lost their leaders: Pope Sixtus was seized on 6 August, 258, in one of the Catacombs and was put to death; Cyprian of Carthage suffered martyrdom on 14 September. Another celebrated martyr was the Roman deacon, St. Lawrence. In Spain Bishop Fructuosus of Tarragona and his two deacons were put to death on 21 January, 259. There were also executions in the eastern provinces (Eusebius, VII, xii). Taken altogether, however, the repressions were limited to scattered spots and had no great success. Valerian was finally captured by the Persians and died a prisoner. Macrianus and his two sons were killed in the struggle for the throne. Gal1ienus, who became Valerian's successor, annulled at once all his father's laws hostile to Christianity.
TILLEMONT, Histoire des empereurs, III (Brussels, 1707-39); SCHILLER, Geschichte der römischen Kaiserzeit, I (Gotha, 1883) ii, 811-23; GIBBON, The History of the Decline and Fall of the Roman Empire (London, 1854), ch x; LINSENMAYER, Die Bekämpfung der Christen durch den römischen Staat (Munich, 1905), 146-58; HEALY, The Valerian Persecution (Boston, 1905).
Klemens Löffler.
# Catholic Encyclopedia (1913)/Valley of Josaphat

From volume 8 of the work.
(JEHOSHAPHAT).
Mentioned in only one passage of the Bible (Joel, iii-Heb. text, iv). In Verse 2 we read: "I will gather together all nations, and will bring them down into the valley of Josaphat: and I will plead with them there for my people, and for my inheritance Israel, whom they have scattered among the nations" (cf. verse 12). According to one interpretation which has gained currency, the prophet has presented as the scene of Jahveh's judgment on the Gentiles that valley where, in the presence of Josaphat, King of Juda, He annihilated the coalition of Moab, Ammon, and Edom. This Valley of the desert of Teqo'a, which was called by the Jews êmêq Berâkâh, that is, "valley of blessing", is to be sought in the vicinity of the Khirbet Berêkût, some distance to the west of the Khirbet Teqû'a (about eleven miles from Jerusalem). It is also credible that the prophet meant to designate an ideal, indeterminate valley — the valley of judgment, and no more — for Josaphat signifies "Jahveh judges". This valley is, in fact, spoken of under the name of "valley of destruction" (A. V. valley of decision") in verse 14 of the same chapter. According to the context, the Divine judgment will be exercised upon the nations who afflicted Juda and Jerusalem at the time of the captivity and the return from exile.
In the fourth century, with the Pilgrim of Bordeaux, the Cedron takes the name of Valley of Josaphat. Eusebius and St. Jerome strengthen this view (Onomasticon, s.v.), while Cyril of Alexandria appears to indicate a different place; early Jewish tradition denied the reality of this valley. Subsequently to the fourth century, Christians, Jews, and, later, Mussulmans regard Cedron as the place of the last judgment. What has lent colour to this popular belief is the fact that since the time of the kings of Juda, Cedron has been the principal necropolis of Jerusalem. Josias scattered upon the tombs of the children of Israel the ashes of the idol of Astarte which he burned in Cedron (IV Kings, xxiii, 4). It was in Cedron that the" hand" of Absalom was set up, and the monument of St. James, and of Zachary. The ornamental facade of the tomb said to be that of Josaphat has been completely walled up by the Jews, who have their cemeteries on the flanks of the Valley of Cedron. They wish to stand in the first rank on the day when God shall appear in the Valley of Josaphat.
RELAND, Palæestina. (Utrecht, 1714): GEYER, Itinera Hierosolymitana (Vienna, 1898); VAN HOONACKER, Les douze petits praphètes (Paris); GUY LE STRANGE, Palestine under the Moslems (London, 1890); NEUBAUER, La géographie du Talmud (Paris, 1868).
F. M. Abel.
# Catholic Encyclopedia (1913)/Valerianus Magnus

From volume 9 of the work.
(MAGNI)
Born at Milan, 1586, presumably of the noble family of de Magni; died at Salzburg, 29 July, 1661. He received the Capuchin habit at Prague. He was also provincial there, as in 1626 was appointed Apostolic missionary for Germany, Hungary, and Poland. He was greatly respected by Emperors Ferdinand II and III, as well as by King Wladislaw IV of Poland, who employed him on diplomatic missions. Landgrave Ernst of Hesse, who had been converted at Vienna on 6 Jan., 1652, and who knew Father Valerian, summoned Capuchins to St. Goar on the Rhine, and was present at the religious disputation between Valerian and Haberkorn of Giessen at Rheinfels in 1651. The Jesuit Johann Rosenthal having attacked certain assertions of Valerian's at this debate the latter was drawn into the sharp literary controversy between Capuchins and Jesuits, which extended evens to Rome. On the appearance of his pamphlet "Contra imposturas Jesuitarum" in 1659, he was cited to appear at Rome. As he did not obey the summons he was arrested at Vienna in 1661 at the instance of the nuncio, but was liberated at the urgent request of Emperor Ferdinand III.
He was apparently on his way to Rome when in the same year death overtook him at Salzburg. His writings include, in addition to many other polemical and philosophical works: "Judicium de catholicorum et acatholicorum regula credendi" (Prague, 1628), a much attacked work which he defended in his "Judicium de catholicorum regula credendi". "De infallibilitate cath. reg. credendi" (Prague, 1641); "Organum theologicum" (Prague, 1643), i.e. defence of Catholic theology with reasoned arguments; "Methodus convincendi et revocandi haereticos" (Prague, 1643).
DIONYSIUS GENUENSIS, Bibliotheca Scripiorum O. Cap. (Genoa, 1591), 306 sqq; ed. BERNARDUS DE BONONIA (Venice, 1727), 241 sqq; Historisch-politische Blatter, (XVII, 556 sqq.); REUSCH in Allg. deutsche Biog. XX, 92-4; DE BACKER, Bibl. ecriv. C. de J., III 339 sqq; SBARALEA, Supplem. ad Script. Ord. Min. (Rome, 1806), 682 sq.; HUNTER, Nomenclator.
MICHAEL BIHL
# Catholic Encyclopedia (1913)/Herbert Goldsmith Squiers

From volume 14 of the work.
Army officer and diplomatist; b. at Madoc, Canada, 20 April, 1859; d. at London, 19 Oct., 1911. The son of John I. and Elizabeth Squiers, he was educated at Canandaigua Academy, Minnesota Military Academy, Maryland Agricultural School, and Fordham University (A.M. and LL.D.); in 1877 he became second lieutenant, U.S. Army, and from 1885 to 1890 U.S. military instructor at St. John's College, Fordham; he left to join his regiment, the 7th Cavalry, at the Indian Battle of Wounded Knee, and resigned as first lieutenant, 1891. In 1894 he became second Secretary at the legation at Berlin, and in 1898 first Secretary at the legation at Peking, where he and his family were received into the Church by Archbishop Favier; during the siege of the Legations, 1900, he was chief of staff under Sir Claude Macdonald, the British Minister to China, who with de Giers, the Russian Minister, pronounced "Mr. Squiers's services invaluable in keeping people and things together in the midst of exaggerated racial feelings"; for his "bravery and distinguished services" he was formally thanked by the British Government and by President McKinley. In 1902 he was appointed Minister to Cuba; he resigned in 1905 but was the next year appointed Minister to Panama, in both of which offices his tact and firmness and his Catholic faith were of immense service to all in solving many complicated questions of these early days. He was devoted to his Church, and was very charitable but unostentatiously so. He helped many deserving students to a Catholic education. One of his last acts was to establish at the Catholic University two burses of $250 each for ten years. Broken in health by eight years in the tropics; he spent the last two years of his life cruising in European waters. His last words after receiving the last rites were: "I am alone with God". His wonderful collection of antique Chinese porcelain was purchased for him by Mr. Pethick, the famous connoisseur. Many were bought to assist Chinese friends. His first wife, Helen L. Fargo (m. 1881, d. 1886), left him four children, Gladys (Mrs. Rousseau), Georgia (Mrs. H. Whitman), Fargo (d. 1906), and Helen. In 1889 he married Harriette Bard Woodcock, who survives him, with their sons Herbert G., Bard, and John Astor Squiers.
HOOKER, Behind the Scenes in Peking (New York); MARTIN, Siege of Peking (1900); SMITH, China in Convulsions (1901).
JOHN SCULLY
# Catholic Encyclopedia (1913)/Heraclea

From volume 7 of the work.
A titular see of Thracia Prima. Heraclea is the name given about four centuries before the Christian era to the town of Perinthus, a very ancient Samian colony, built like an amphitheatre on the hillside of a peninsula in the Propontis (Sea of Marmora). It became famous because of its resistance to Philip of Macedonia. Its port and its happy situation at the junction of several great sea-routes, made it a town of commercial importance. Many of its coins have come down to us, and give us information concerning the festivals held there. Justinian restored its aqueducts and a palace. It now forms part of the vilayet of Adrianople, has 2000 inhabitants, Turkish and Greek, and is known to the Turks as Eregli. The ruins of the ancient town of Heraclea are on a cape close to the modern one. Heraclea became a see at an early date: according to a Greek tradition it dates from apostolic times. It would seem that in the beginning the Bishop of Byzantium was under its jurisdiction. Later it appears to have had 5 suffragan sees, and this number gradually increased, to 15 and 17. A little before the Ottoman conquest the number stood at 6; then it fell to 5 once more; in our days it has but two (Myriophyton and Metræ.
The Metropolitan of Heraclea has retained the title of Exarch of Thrace and Macedonia. He resides at Rodosto and not at Eregli. It is his privilege to hand the newly appointed Patriarch of Constantinople his crozier. Lequien (Oriens Christianus, I, 1101 sqq.) gives a list of 48 titulars, which might easily be increased. Among the names are: St. Philip, martyr (feast 22 October); Pæderos, present at the Council of Nicæa in 325; Theodorus, an Arian, author of a commentary on the Scriptures, who played a rather important part between 335 and 351; Hypatius, a Semi-Arian, deposed in 365; Dorotheus, an Arian, 366; Sabinus, a Macedonian; John, the friend and correspondent of Photius; Nicetas, eleventh century, a writer of commentaries and other works; Pinacas, who accepted the union with Rome proclaimed at Lyons in 1274; Philotheus, a Palamite, Patriarch of Constantinople in 1354; Antonius, who signed the Union at Florence; Neophytus, Joannicius, Methodius, and Callinicus, Patriarchs of Constantinople in 1636, 1646, 1668, and 1726. At one time Heraclea treasured the relics of St. Glyceria, a virgin martyred at Trani (feast 13 May). In the thirteenth century Heraclea had Latin bishops in residence (Lequien, "Or. Christ.", III, 965; Eubel, "Hierarchia catholica medii ævi", I, 283). Three other towns bearing the same name were episcopal sees; two in Caria, suffragans of Stauropolis, and the Heraclea of Pontus in Honorias, suffragan of Claudiopolis.
CLARKE, Travels, VIII, 122 sqq.; SMITH, Dictionary of Greek and Roman Geography.
S. Pétridès.
# Catholic Encyclopedia (1913)/Herbert of Bosham

From volume 7 of the work.
A biographer of St. Thomas Becket, dates of birth and death unknown. He was probably born in the County of Sussex at the place from which he took his name, and he must have joined Becket's household before 1162, as, on his elevation in that year, the new archbishop immediately promoted him to a responsible position. He was to give his master advice on the performance of his duties, and to assist and even direct his studies of Scripture. Herbert remained closely attached to St. Thomas during the arduous and troubled years of his episcopacy and exile down to the very eve of the final scene in Canterbury Cathedral. Of all the archbishop's followers he was the keenest antagonist of the king and the royal "customs", quite ready on occasion to beard Henry II to his face or to undertake dangerous missions to England. After the martyrdom Herbert seems to have lived mainly on the Continent, and he complains that he was neglected by the friends and adherents of the master whom he had served so faithfully; he records, however, a friendly interview with the king himself. We know nothing of him after the year 1189. As a biographer Herbert had many advantages. He shared St. Thomas's ideals and was an eyewitness of most of the incidents of his episcopacy. He had sat by him, for instance, during the stormy scenes of the trial at Northampton. On the other hand he did not begin to write till 1184, many years after the events which he records, and Dom L'Huillier has given good reasons to doubt the accuracy of Herbert's reminiscences. The biographer certainly exaggerated his own personal influence over St. Thomas. Herbert of Bosham's work has not, therefore, the historical value of that of Fitzstephen, and it is also extremely verbose. Besides the "Life of St. Thomas", he wrote a very lengthy "Liber Melorum" in praise of the martyr. The best edition of the "Life" is that contained in vol. III of the "Materials for the History of Thomas Becket" (Rolls Series) edited by Canon Robertson; the volume also contains some extracts from the "Liber Melorum".
Introduction to vol. III of the Materials; NORGATE in Dict. Nat. Biog., s. v.; L'HUILLIER, St. Thomas de Canterbury, I (Paris, 1891), note A.
F.F. URQUHART.