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# Catholic Encyclopedia (1913)/Basilica

From volume 16 of the work.
Basilica, as a term used by canon lawyers and liturgists, is a title assigned by formal concession or immemorial custom to certain more important churches, in virtue of which they enjoy privileges of an honorific character which are not always very clearly defined. Basilicas in this sense are divided into two classes, the greater or patriarchial, and the lesser, basilicas. To the former class belong primarily those four great churches of Rome (St. Peter's, St. John Lateran, St. Mary Major, and St. Paul-without-the-Walls), which among other distinctions have a special "holy door" and to which a visit is always prescribed as one of the conditions for gaining the Roman Jubilee. They are also called patriarchial basilicas, seemingly as representative of the great ecclesiastical provinces of the world thus symbolically united in the heart of Christendom.
* St. John Lateran is the cathedral of the pope, the Patriarch of the West.
* St. Peter's is assigned to the Patriarch of Constantinople,
* St. Paul's to the Patriarch of Alexandria,
* St. Mary Major to the Patriarch of Antioch.
* St. Lawrence-outside-the-Walls is also reckoned as a greater basilica because it is specially attributed to the Patriarch of Jerusalem.
Moreover, a few other churches, notably that of St. Francis at Assisi and that of the Portiuncula, have also received the privilege of ranking as patriarchial basilicas. As such they possess a papal throne and an altar at which none may say Mass except by the pope's permission.
The lesser basilicas are much more numerous, including nine or ten different churches in Rome, and a number of others, such as the Basilica of the Grotto at Lourdes, the votive Church of the Sacred Heart at Montmartre, the Church of Marienthal in Alsace, etc. There has been a pronounced tendency of late years to add to their number. Thus the "Acta Apostolicae Sedis" for 1909 contain six, and the "Acta" for 1911 eight, such concessions.
In the Brief of erection the pope declares:
   We, by our apostolic authority . . . erect (such and such a church) to the dignity of a lesser basilica and bestow upon it all the privileges which belong to the lesser basilicas of this our own cherished city.
These "privileges", besides conferring a certain precedence before other churches (not, however, before the cathedral of any locality), include the right of the conopaeum, the bell, and the cappa magna. The conopaeum is a sort of umbrella (also called papilio, sinicchio, etc.), which together with the bell is carried processionally at the head of the clergy on state occasions. The cappa magna is worn by the canons or members of the collegiate chapter, if seculars, when assisting at Office. The form of the conopaeum, which is of red and yellow silk, is well shown in the arms of the cardinal camerlengo (see vol. VII, p. 242, coloured plate) over the cross keys.
BIBLIOGRAPHY. HEUSER in Kirchenlexikon, II, 22; FERRARIS in Bibliotheca canonica (Rome, 1896), s.v.; MONTAULT, L'annee liturgique a Rome (Paris, 1857).
Herbert Thurston.
# Catholic Encyclopedia (1913)/Basil of Amasea

From volume 2 of the work.
(Basileus or Basilius)
Bishop and Martyr. In St. Jerome's Latin version of the Chronicle of Eusebius the statement occurs under the 275th Olympiad (A.D. 321–324) that Basileus, Bishop of Amasea in Pontus, suffered martyrdom in the reign of Licinius [ed. Schone (Berlin, 1875), 191]. There is no reason for doubting the trustworthiness of this information. Among the signatures of the bishops who attended the Councils of Ancyra and Neo-Cæsarea (314) is to be found the name of Basileus of Amasea (Mansi, Coll. conc., II, 534, 548). Eusebius also relates (Hist. eccl., X, viii) that in the time of Licinius Christians were treated with great cruelty, especially in Amasea and the other cities of Pontus, and that, in particular, the governor inflicted upon several bishops the ordinary punishments of evildoers. St. Athanasius mentions the great Basileus of Pontus among the bishops of the early part of the fourth century who held firmly to the like substance of the Son with the Father; the reference is evidently to the martyr-bishop of Amasea (Athan. Opera, ed. Mannius, I, 122). The statement of Philostorgius [ed. Valesius; Eusebius, Hist. eccl. (Turin, 1748), III, 433], that Basileus attended the Council of Nicæa, cannot be quoted against this proof of the martyrdom of Basileus under Licinius, as there is evidently a mistake in what Philostorgius says; among the signatures at the Council of Nicæaappears that of Eutychianus as Bishop of Amasea. The Acts of the martyrdom of Basileus, supposedly written by an eyewitness, a presbyter named Johannes, are not authentic and the narrative is entirely legendary. The feast of Basileus falls on 26 April, on which date it occurs both in the Greek synaxaria and menæa and in the Roman martyrology.
Acta SS., April, III, 416-422; Surius, De prob. vitis Sanctor. (Cologne, 1571), II, 857–864; Tillemont, Memoires (Brussels, 1732), V, 219 sqq., 352 sqq.
J. P. Kirsch.
# Catholic Encyclopedia (1913)/Basil of Seleucia

From volume 2 of the work.
Bishop and ecclesiastical writer, date of birth uncertain; d., probably, between 458 and 460; was distinguished during the period when the Eastern Church was convulsed by the Monophysite struggles, and was necessarily obliged to take sides in all those controversies. Those of his writings which have come down to us, though somewhat too rhetorical and involved, prove clearly that he was a man of great literary ability.
He was appointed Bishop of Seleucia in Isauria, between the years 432 and 447, and was on of those who took part in the Synod of Constantinople, which was summoned (448) by the Patriarch Flavian for the condemnation of the Eutychian errors and the deposition of their great champion, Dioscurus of Alexandria. Curiously enough, though Basil seems to have agreed to these measures, he attended the Latrocinium, or Robber Synod, of Ephesus, held in the next year (440) and induced probably more by the threats and violence of the Monophysite party than by their arguments, he voted for the rehabilitation of Eutyches and for the deposition of the Patriarch of Constantinople, and was thus regarded for a time as a supporter of Monophysite opinions. Like the other prominent supporters of Dioscurus, he should have been removed from his see had he not in the meantime accepted the doctrine contained in the Dogmatic Epistle of Pope Leo to Flavian, and joined in the condemnation of Eutyches and Dioscurus. After this period he seems to have continued a zealous opponent of the Monophysite party, for we find that in the year 458 he joined with his fellow-bishops of Isauria, in an appeal to the Emperor Leo I, requesting him to use his influence in forwarding the Decrees of Chalcedon, and in securing the deposition of Timotheus Timotheus Ælurus, who had intruded himself (457) into the Patriarchate of Alexandria. This is the last reference we find to Basil, and it is commonly supposed that he died shortly afterwards.
Forty-one sermons (λόγοι) on different portions of the Old Testament have come down to us under his name, and are found in Migne (P.G., LXXXV, 27–474), where is also his history of the protomartyr Thecla and of the miracles wrought at her grave (ibid., 477–618). Most of these sermons may be regarded as genuine, though some of them are now generally assigned to Nestorius. According to Photius, Basil also dealt in verse with the life and miracles of Thecla.
Hefele, Conciliengeschichte (2d ed.), II, 331, 375, 430; Fabricus-Harles, Bibl. Gr., IX, 90, 97; Lipsius, Die apok. Apostelgesch. (1887), II, I, 426, 432; Batiffol, Revue Bib. (1900), IX, 329–353; Bardenhewer, Patrologie (Freiburg, 1901), 468, 469.
James MacCaffrey.
# Castes and Tribes of Southern India/Bommali

​Bommali.— A sub-division of the Koronos of Ganjam.
# Castes and Tribes of Southern India/Bondili

​Bondili.— In the Madras Census Report, 1891, the Bondilis are "said to derive their name from Bundelkund. They claim to be Rājputs, but appear to have degenerated. The Sivaites of this sect are said to bury their dead, while the Vishnavaites burn. In the Kadri tāluk of Cuddapah all are said to bury. The custom in this respect appears to differ in different localities. Besides Siva and Vishnu worship, three of the eight authorities who give particulars of this section agree that they worship village deities as well. All state that remarriage of widows is not permitted. They are generally cultivators, peons, or the body-guards of Zemindars." The Bondilis of the North Arcot district are described by Mr. H. A. Stuart † as being "foreigners from Bundelkund, from which fact their name originates, and of various Vaisya and Sūdra castes; the former having the termination Lāla to their names, and the latter that of Rām. Many of the Sūdra Bondilis, ​however, improperly take the title Singh, and say they are Kshatriyas, that is, Rājputs. The Vaisya Bondilis are few in number, and only found in Vellore, Chittoor and Arni, where they are usually money-lenders. The Sūdras are mostly sepoys, constables, or revenue peons. Some say that they are not even Sūdras, but the descendants of Rājputs by women of the country, and probably many of them are such. All are very particular with respect to eating with an other professed Bondili, and refuse to do so unless they are quite certain that he is of their class. In their marriage customs they resemble the Rājputs."
I am informed that one section of the Bondilis is named Tōli, in reference to their being workers in leather. There is, at Venkatagiri, a street called Tōli mitta, or Tōli quarters, and, in former days, the inhabitants thereof were not allowed to enter the temples.
In the Census Report, 1901, Guvālo, or traders from Sambalpūr, is returned as a sub-caste of Bondili.
# Castes and Tribes of Southern India/Bolāsi

​Bolāsi.—-The Bolāsis are a caste of Oriya cultivators, who are largely found in the Gumsūr tāluk of Ganjam. Many of them serve as paiks or peons. The original name of the caste is said to have been Thadia, which has been changed in favour of Bolāsi (Bayalisi, forty-two) in reference to the caste being one of the recognized forty-two Oriya Sūdra castes. It is also suggested that the name is derived from bola (anklets), as the women wear heavy brass anklets.
Their ceremonial rites connected with marriage, death, etc., are similar to those of the Doluvas, Gaudos, Badhōyis, and other castes. Marriage is infant, and, if a girl does not secure a husband before she reaches maturity, she goes through a form of marriage with an arrow or a grinding stone. The Bolāsis are Vaishnavites, and observe the Paramartho or Chaitanya form thereof. The caste titles are Podhāno, Nāyako, Daso, Mahanti, Pātro, Sāhu, Jenna, and Konhoro.
Gudiyas who are engaged in agriculture are sometimes known as Bolāsi Gudiyas.
# Castes and Tribes of Southern India/Bomma

​Bomma (a doll). — An exogamous sept of Padma Sālē. The equivalent Bommala occurs as an exogamous sept of Māla. The Bommalātavāllu are said * to exhibit shows in the Vizagapatam district.
# Castes and Tribes of Southern India/Boniya

​Boniya.— The Oriya name for Baniya (trader).Boniya Korono appears * as the name for traders and shopkeepers in Ganjam.
# Castes and Tribes of Southern India/Bolodia

​Bolodia.— The name of a section of Tellis, who use pack-bullocks (bolodo, an ox) for carrying grain about the country. Some Gaudos, at times of census, have also returned Bolodia as their sub-division.
# Castes and Tribes of Southern India/Bombadai

​Bombadai (a fish). — A gōtra of Mēdara. The equivalent Bomidi occurs as an exogamous sept of Māla. Members of the Vamma gōtra of the Janappans abstain ​from eating this fish, because, when some of their ancestors went to fetch water in a marriage pot, they found a number of this fish in the water collected in the pot.
# Castes and Tribes of Southern India/Bonka

​Bonka.— Recorded, in the Vizagapatam Manual, as cultivators in the Jeypore hills, and, in the Madras Census Report, 1901, as a small Oriya caste of hill cultivators, which has three sub-divisions, Bonka, Pata Bonka, and Goru Bonka.
# Castes and Tribes of Southern India/Bonda

​Bonda.— A sub-division of Poroja.
# Castes and Tribes of Southern India/Bondia

​Bondia.— A small class, inhabiting Ganjam. The name is said to be derived from bondono, meaning praise, as the Bondias are those who praise and flatter Rājas.
# Catholic Encyclopedia (1913)/Esprit Fléchier

From volume 6 of the work.
Bishop; b. at Pernes, France, 1632; died at Montpellier, 1710; member of the Academy, and together with Bourdaloue, Bossuet, Fenelon, and Mascaron, one of the greatest sacred orators of his century; his earliest studies were made at Tarascon, under the guidance of his uncle, who was superior of a religious congregation. He himself entered this congregation where he received holy orders, but soon left it and went to Paris in 1660. It was not long before he acquired a reputation as a wit and spiritual writer. A Latin poem in honour of Louis XIV first won for him the favour of the Court. He devoted to literature and history the leisure which remained after the fulfilment of his duties as tutor in the household of Caumartin. Councillor of State, and it was then he wrote his chief historical work "Mémoires sur les grands jours tenus a Clermont en 1665". He was tutor to the Dauphin when his preaching began to make him famous. His funeral eulogies in particular won for him rnore than one comparison with Bossuet. It happened that on a number of occasions he had to treat the same subjects as the Bishop of Meaux, for instance the funeral oration of Maria Theresa, and to arouse almost the same sentiments of admiration.
He was received a member of the French Academy in 1673, on the same day as Racine. Having been consecrated bishop in 1685, he left the See of Lavaur for that of Nîmes in 1687. During his administration he was remarkable for his great charity and his zeal in converting Protestants, but this did not prevent him from devoting himself to letters and to making the Academy of Nîmes, of which he was the director, shine with particular brilliancy. He was less a preacher of the Gospel than a remarkable panegyrist. His sermons are as different from those of Bourdaloue orator than a severe moralist and humble preacher. He delighted ingenious turns of phrase, sonorous words and pretentious periods which have the appearance of seeking applause and which are hardly in accord with the spirit of the Gospel. His funeral oration for Turenne is in every classical handbook. His oratorical works have been collected under the title of "Oraisons Funèbres" (Paris, 1878), "Sermons", and "Panégyriques". In history he has left an "Histoire du Cardinal Ximénès" (Paris, 1693), the "Vie de Théodose le Grand" and "Lettres choisies sur divers sujet". The last edition of the "Oeuvres" of Fléchier is in two volumes (Paris, 1886).
Louis Lalande.
# Catholic Encyclopedia (1913)/John Constable

From volume 4 of the work.
(Alias Lacey).
Controversialist (pen-name Clerophilus Alethes), b. in Lincolnshire, 10 November, 1676 or 1678; d. 28 March, 1743. In 1695 he entered the Society of Jesus. For many years he served the Fitzherbert family at Swinnerton, where he is buried. Constable's chief controversial opponents were:
The chief writings of Constable are:
Gillow enumerates a few other writings by Constable. Oliver, Collectanea S.J., 73; Foley, Records S.J., III, 207; VII (i), 159; Sommervogel, Bibliothèque de la C. de J., II col. 1374; Gillow, Dict. of Eng. Cath., I, 552, sqq.; Cooper in Dict. Nat. Biog., XII, 36.
PATRICK RYAN
# Catholic Encyclopedia (1913)/John Daniel

From volume 4 of the work.
Born 1745; died in Paris, 3 October, 1823; son of Edward Daniel of Durton, Lancashire, and great-nephew of the Rev. Hugh Tootell, better known as Dodd the historian. He was educated first at Dame Alice's School, Fernyhalgh, and then at Douai, where he was ordained priest and made professor of philosophy (1778) and afterwards of theology. When the president, Edward Kitchen, alarmed by the French Revolution, resigned his office in 1792, Daniel was appointed president, and was soon after, with his professors and students, taken prisoner and confined first at Arras and then at Dourlens. They were taken back, 27 Nov., 1794, to the Irish College at Douai and in February, 1795, were allowed to return to England. It is usually stated that Mr. Daniel was then appointed president of the college at Crook Hall (since removed to Ushaw), but this is difficult to reconcile with contemporary documents in the Westminster diocesan archives; he did not in fact take up residence at Crook Hall, but retired to Lancashire till 1802, when he went to Paris in order to recover the property of Douai College and other British establishments. After 1815 compensation amounting to half a million pounds was paid by the French Government, but the English Government confiscated this money, neither returning it to France nor allowing the English Catholics to receive it. Mr. Daniel was the last de facto president of Douai, though the Rev. Francis Tuite was appointed titular president, to succeed him in prosecuting the claims. Mr. Daniel wrote an "Ecclesiastical History of the Britons and Saxons" (London, 1815, 1824).
EDWIN BURTON
# Catholic Encyclopedia (1913)/John Dalton

From volume 4 of the work.
Irish author and translator from Spanish and German, born in 1814; died at Maddermarket, Norwich, 15 February, 1874. He spent his early years at Coventry, England, and was educated at Sedgley Park School. He then proceeded to Oscott College, where he was ordained priest in 1837. After serving some time on the mission at Northampton (where he established large schools), he laboured at Norwich for three years, and subsequently built a handsome church at Lynn. During his residence in Lynn he published his best-known book, an English translation of "The Life of St. Teresa, written by herself", showing a perfect mastery of the Spanish language. Father Dalton made an exhaustive study of the life and works of St. Teresa, and caused her writings to become generally known to English readers. On the erection of the Diocese of Northampton, in 1854, he was made a member of the chapter, and lived many years at Bishop's House in that city. In order to acquire a first-hand acquaintance with the Spanish literature pertaining to the life of the foundress of the Discalced Carmelites, he spent nine months during the years 1858-59 at the English College, Valladolid. On his return to England he settled at St. John's, Maddermarket, Norwich, where he ended his days. Canon Dalton is described by contemporary writers as most amiable, zealous, and charitable, and a favourite with all creeds and classes. Among his numerous works translated from the Spanish are the following: "Life of St. Teresa" (London, 1851); "The Interior Castle, or the Mansions" (London, 1852); "The Letters of St. Teresa" (London, 1853); "The Book of the Foundations" (London, 1853), etc. He also published translations from Latin and German, including "The Life of Cardinal Ximenes" from the German of Bishop Von Hefele (London, 1860).
W. H. Grattan-Flood.
# Catholic Encyclopedia (1913)/John Delavau Bryant

From volume 3 of the work.
Physician, poet, author, and editor, b. in Philadelphia, U.S.A., 1811; d. 1877. He was the son of an Episcopalian minister, the Rev. Wm. Bryant. His mother, was a daughter of John Delavau, a shipbuilder of Philadelphia. His early education was under his father and in the Episcopalian Academy. He received the degree of A.B. in 1839, and A.M. in 1842 from the University of Pennsylvania, and entered the General Theological Seminary of the Protestant Episcopal Church in New York in 1839. After one year he left the seminary to travel in Europe. On his return he was received into the Catholic Church at St. John's Church, Philadelphia, 12 February, 1842. He graduated in medicine at the University of Pennsylvania in 1848. In 1855, during the yellow fever epidemic in Portsmouth and Norfolk, Virginia, he volunteered for duty and returned only after the epidemic had subsided. In 1857, he married Miss. Mary Harriet Riston, daughter of George Riston.
For two years in the early sixties he was editor of the "Catholic Herald." His principal work, published in 1859 by subscription, is an epic poem entitled "The Redemption", apparently inspired by a visit to Jerusalem. It is founded on the Bible and Catholic tradition, and, when it was first published, attracted some attention and received many favourable reviews. He also published, about 1852, a controversial novel entitled "Pauline Seward" which had considerable vogue at the time, especially among Catholics, and ran through ten editions. In 1855 he published "The Immaculate Conception of the Blessed Virgin Mary, Mother of God", an exposition of the dogma recently promulgated. All of his works are now out of print and can be found practically only in reference libraries.
Records of the Amer. Catholic Hist. Soc., September, 1904.
JOSEPH WALSH
# Catholic Encyclopedia (1913)/John Doyle

From volume 5 of the work.
Born in Dublin, Ireland, 1797; died in London, 2 January, 1868; English portrait-painter and caricaturist. This clever artist studied under Gabrielli, and Comerford, the miniature-painter. He came to London in 1821 and started as a portrait-painter, but gave his attention to drawing caricatures in 1827 or 1828, and developed his well-known signature, "H.B.", by means of two sets of initials "J.D." placed one above the other. In 1829 he commenced his famous series of drawings which he continued to produced until 1851, caricaturing in brilliant style all the political movements of the day. His drawings differ completely from the caricatures which preceded them, notably those of Rowlandson and Gillray, inasmuch as they are marked by reticence, courtesy, and a sense of good breeding. They are extraordinarily clever and at times stinging in their bitter epigrammatic quality; but Thackeray under-estimated their power when he spoke of them as "genteel" and said that they would "only produce a smile and never a laugh". There are some six hundred of them in the British Museum, and taken altogether they form a most interesting and graphic representation of the political history of England of the time. Doyle retired from professional work seventeen years before his death. He preserved his incognito to the very last and few people were aware of the fact that the initials on the caricatures formed his signature. He produced several pencil sketches of well-known personages and made use of the sketches themselves constitute in several instances the most life-like representations of the person in question which exist.
GEORGE CHARLES WILLIAMSON