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# Catholic Encyclopedia (1913)/Oriflamme

From volume 11 of the work.
In verses 3093-5 of the "Chanson de Roland" (eleventh century) the oriflamme is mentioned as a royal banner, called at first "Romaine" afterwards "Montjoie". According to the legend it was given to Charlemagne by the pope, but no historical text affords us any information with regard to this oriflamme, which is perhaps fabulous. As Eudes, who became king in 888, was Abbot of St. Martin, the banner of the church of St. Martin of Tours was the earliest military standard of the Frankish monarchy. It was a plain blue, a colour then assigned in the liturgy to saints who were, like St. Martin confessors and pontiffs. The azure ground strewn with gold fleur-de-lis remained the symbol of royalty until the fourteenth century, when the white standard of Jeanne d'Arc wrought marvels, and by degrees the custom was introduced of depicting the fleur-de-lis on white ground. But from the time of Louis VI (1108-37) the banner of St. Martin was replaced as ensign of war by the oriflamme of the Abbey of St. Denis, which floated about the tomb of St. Denis and was said to have been given to the abbey by Dagobert. It is supposed without any certainty that this was a piece of fiery red silk of sendal the field of which was covered with flames and stars of gold. The standard-bearer carried it either at the end of a staff or suspended from his neck. Until the twelfth century the standard-bearer was the Comte de Vexin, who, as "vowed" to St. Denis, was the temporal defender of the abbey. Louis VI the Fat, having acquired Vexin, became standard-bearer; as soon as war began, Louis VI received Communion at St. Denis and took the standard from the tomb of the saint to carry it to the combat. "Montjoie Saint Denis", cried the men-at-arms, even as in England they cried "Montjoie Notre Dame", or "Montjoie Saint George". The word Montjoie (from Mons gaudii or Mons Jovis) designates the heaps of stones along the roadside which served as mile-stones or as sign-posts, and which sometimes became the meeting-places for warriors; it was applied to the oriflamme the sight of which was to guide the soldiers into the mêlée. The descriptions of the oriflamme which have reached us in Guillaume le Breton (thirteenth century), in the "Chronicle of Flanders" (fourteenth century), in the "Registra Delphinalia" (1456), and in the inventory of the treasury of St. Denis (1536), show that to the primitive oriflamme there succeeded in the course of centuries newer oriflammes which little resembled one another. At the battle of Poitiers (1356) and Agincourt (1415) the oriflamme fell into the hands of the English; it would seem that after the Hundred Years' War it was no longer borne on the battlefield.
GEORGES GOYAU
# Catholic Encyclopedia (1913)/Oremus

From volume 11 of the work.
Invitation to pray, said before collects and other short prayers and occurring continually in the Roman Rite. It is used as a single ejaculation in the East (e.g., Nestorian Rite, Brightman, "Eastern Liturgies", Oxford, 1896, 255, etc.; Jacobite, ib., 75, 80, etc.), or the imperative: "Pray" (Coptic, ib., 162), "Stand for prayer" (ib., 158); most commonly, however with a further determination, "Let us pray to the Lord" (tou kyriou denthomen, throughout the Byzantine Rite), and so on. Msgr. Duchesne thinks that the Gallican collects were also introduced by the word "Oremus" ("Origines du Culte", Paris, 1898, 103). It is not so in the Mozarabic Rite, where the celebrant uses the word only twice, before the Agios (P.L. LXXXV, 113) and Pater Noster (ib., 118). Oremus is said (or sung) in the Roman Rite before all separate collects in the Mass, Office, or on other occasions (but several collects may be joined with one Oremus), before Post-Communions; in the same way, alone, with no prayer following, before the offertory; also before the introduction to the Pater noster and before other short prayers (e.g., Aufer a nobis) in the form of collects. It appears that the Oremus did not originally apply to the prayer (collect) that now follows it. It is thought that it was once an invitation to private prayer, very likely with further direction as to the object, as now on Good Friday (Oremus pro ecclesia sancta Dei, etc.). The deacon then said: Flectamus genua, and all knelt in silent prayer. After a time the people were told to stand up (Levate), and finally the celebrant collected all the petitions in one short sentence said aloud (see COLLECT). Of all this our Oremus followed at once by the collect would be a fragment.
ADRIAN FORTESCUE
# Catholic Encyclopedia (1913)/Richard Broughton

From volume 2 of the work.
(alias Rouse)
Born about 1558 at Great Stukeley, Huntingdonshire; died according to a Wood, 15 Kal. Feb. (i.e. 18 January, 1634); Catholic priest and antiquary, claiming descent form the Broughtons of Lancashire. He was ordained at Reims, 4 May, 1593, and soon after returned to England. John Pitts, a contemporary, says that he "gathered a most abundant harvest of souls into the granary of Christ" and eulogizes his attainments in being "no less familiar with literature than learned in Greek and Hebrew". Broughton became an assistant to the archpriest, a canon of the chapter, and vicar-general to Bishop Smith of Chalcedon. He also claims recognition for his influence on the study of antiquity; having earned, partly by his positive work and partly through controversy, the right to honourable mention with Spelman, Reyner, Dugdale, and other well-known antiquarians.
Broughton's chief works are: (1) "An Apologicall Epistle, serving as preface to a Resolution of Religion", signed R. B. Antwerp, 1601); (2) "The first part of the Resolution of Religion By R. B." (Antwerp, 1603), often mistaken for Persons' "Resolution"; (3) "A New Manuall of old Christian Catholick Meditations" (1617), dedicated to Anne of Denmark; (4) "The Judgment of the Apostles" (Douai, 1632), dedicated to Queen Henrietta Maria and directed against Rogers on the Thirty-nine Articles; (5) "Ecclesiasticall Historie of Great Britaine" (Douai, 1633), dedicated to the Duchess of Buckingham and the Countess of Rutland; (6) "A True Memorial" (London, 1650), published by G. S. P(riest) after Broughton's death. The 1654 edition is entitled "Monasticon Britannicum". (7) Broughton also wrote on the antiquity of the world Sterlingorum (Hearne, II, 318, 381); (8) on the alleged conversion (1621) of John King, Bishop of London; and (9) "A Relation of the Martyrdom of Nicholas Garlick".
Wood, Fasti, ed. Bliss (London, 1815), I, 428; Dodd, Church History, ed. Tierney (Brussels, 1742), III, 87; Pitts, De Rebus Anglicis, 815; Foley, Records (London, 1880), VI, 181; Hurter, Nomenclator (Innsbruck, 1871), I, 657; Gillow, Bibl. Dict. Eng. Cath. (London, 1885), I, 318; Groves in Dict. Nat. Biog., VI, 462.
PATRICK RYAN
# Catholic Encyclopedia (1913)/Richard Doyle

From volume 5 of the work.
English artist and caricaturist, b. in London, September, 1824; d. there 11 December, 1883. The second son of John Doyle, he inherited much of his father's talent and exceeded the elder Doyle in skill and in power as a draughtsman. From a very early age he amused himself with making drawings. He prepared an account of the Eglinton Tournament when he was but fifteen, and at the age of sixteen commenced his famous Journal, now preserved in the British Museum, The journal is a manuscript book containing many small sketches in pen and ink, executed with skill and brilliance, and marked by powers of observation and by a sense of humour hardly equalled and certainly not exceeded in later years, "This extraordinary work was reproduced in facsimile in 1885 with an introduction by J.H. Pollen, and is a remarkable proof of Richard Doyle's precocity as an artist. In 1843 he became a contributor to "Punch" and continued on the staff of that paper till 1850. He produced many cartoons, but his name will be especially remembered from the fact that he designed the cover for "Punch" which has continued in use down to the present time. He also wrote for "Punch" a series of articles entitled "Manners and Customes of ye Englyshe". A very devout Catholic, he resigned his position on the staff of the paper in 1850 in consequence of its hostility to what was termed "papal aggression", and devoted the remainder of his career to preparing drawings for book illustration and to painting in watercolour. His chief series of illustrations were those for "The Newcomes", "The King of the Golden River", "In Fairyland", and "The Foreign Tour of Brown, Jones and Robinson". His watercolour drawings were marked by much poetic feeling, and were executed in harmonious low-toned schemes of colour. His genius has been well described as "kindly, frolicsome, graceful, and sportive". He was full of imagination and delighted in romantic fancy, while his caricatures are exquisitely drawn, amusing and graceful, lacking perhaps the strength of his father's works but far exceeding them in charm and in quality of amusement. There are many of his drawings in the British Museum, and some of his sketch-books are in the Fitzwilliam Museum at Cambridge.
The Month (London, March 1884); Everitt, English Caricaturists (London, 1886); Binyon, Drawings in the British Museum (London, 1900); Dobson, in Dict. Nat. Biog., s.v.
GEORGE CHARLES WILLIAMSON
# Catholic Encyclopedia (1913)/Richard Archdeacon

* related portals: Richard Archdekin.
* sister projects: Wikipedia article, Wikidata item.
From volume 1 of the work.
An Irish Jesuit, whose name is sometimes given as Archdekin or Arsdekin, b. at Kilkenny, 30 March, 1620; d. 31 August, 1693. He entered the Society of Jesus, at Mechlin, 20 September, 1642, and taught humanities, philosophy, theology, and Holy Scripture at Antwerp and Louvain. He wrote a treatise in English and Irish on miracles, a "Life of St. Patrick" with a short notice on Ireland and the so-called prophecy of St. Malachy, an Irish saint, and the principal controversies about the faith. This he called "Theologia Quadripartita"; it was meant for use chiefly in Ireland. The book sold very rapidly, more than a thousand copies having been disposed of in a few months. He subsequently published it as a "Theologia Tripartita", and in the preface informs his readers that he had more time at his disposal for writing than he had for the preceding book. The "Tripartita" passed through thirteen editions. The twelfth edition contains the "Life of Oliver Plunkett and Peter Talbot". The work is remarkable for its order, conciseness, and lucidity. In spite of its numerous editions, beginning with the year 1671, it was put on the Index in 1700, donec corrigatur. Although at least the Antwerp edition of 1718 was corrected, especially as regards the peccatum philosophicum, and the Cologne edition of 1730 was "revised and corrected", yet in the Index of 1900 he is still referred to as an author previously condemned. He left in manuscript a "Theologia Apostolica". Hurter speaks of him as auctor gravis et probabilista. Webb in his "Compendium of Irish Biography" (Dublin, 1878) declares of the treatise on miracles that "it is said to have been the first book printed in English and Irish conjointly."
HURTER, Nomenclator, II, 399; SOMMERVOGEL, Bibliothèque de la c. de J. I, 515, WARE-HARRIS, Writers and Antiquities of Ireland (Dublin, 1764).
T.J. CAMPBELL
# Catholic Encyclopedia (1913)/Richard Byrne

From volume 3 of the work.
Brevet brigadier general, United States Army, b. in Co. Cavan, Ireland, 1832; d. at Washington, 10 June, 1864. He emigrated from his native land to New York in 1844 and five years later enlisted in the regular army of the United States, joining the Second Cavalry, a regiment then commanded by Colonel E. V. Sumner. In this regiment young Byrne distinguished himself in the Indian campaigns in Florida and Oregon. At the breaking out of the Civil War he was, on the recommendation of his old commander, Colonel Sumner, commissioned First Lieutenant in the Fifth Cavalry, one of the new regiments authorized by Congress. During the campaigns of 1861 and 1862 he remained with the regiment of regulars and was then appointed by Governor Andrew, Colonel of the Twenty-Eighth Massachusetts Volunteers, an Irish regiment of which he took command, 18 October, 1862. In the November following, this regiment was attached to the famous Meagher's Irish Brigade and with it participated with special gallantry in all the fierce conflicts in which the Army of the Potomac was subsequently engaged. At its head Colonel Byrne charged up the fatal slope of Marye's Heights at Fredericksburg, and after it, like the other regiments of the brigade, had been almost wiped out in the sanguinary conflicts at Chancellorsville and Gettysburg, he was sent back to Massachusetts to recruit its ranks during the winter and spring of 1863 and 1864. When the campaign reopened in May he returned to the front and as the senior officer took command of the Irish Brigade. Two weeks after assuming command, on 3 June, 1864, he fell, mortally wounded, while leading the brigade at the attack on the entrenchments at Cold Harbor, Virginia. He lived long enough to be conveyed to Washington, where his wife reached him before he died. His commission as brigadier general had just been made out by President Lincoln, but he was dead before it could be officially presented to him. His remains were sent to New York and buried in Calvary Cemetery.
CONYNGHAM, The Irish Brigade and its Campaigns (Boston, 1869); The Emerald, files (New York, 8 January, 1870).
THOMAS F. MEEHAN
# Catholic Encyclopedia (1913)/Richard

From volume 13 of the work.
A Friar minor and preacher, appearing in history between 1428 and 1431, whose origin and nationality are unknown. He is sometimes called the disciple of St. Bernardine of Sienna and of St. Vincent Ferrer, but probably only because, like the former, he promoted the veneration of the Holy Name of Jesus and, like the latter, announced the end of the world as near. In 1428 Richard came from the Holy Land to France, preached at Troyes, next year in Paris during ten days (16-26 April) every morning from about five o'clock to ten or eleven. He had such a sway over his numerous auditors that after his sermons the men burned their dice, and the women their vanities. Having been threatened by the Faculty of Theology on account of his doctrine - perhaps, also, because he was believed to favour Charles VII, King of France, whilst Paris was then in the hands of the English - he left Paris suddenly and betook himself to Orléans and Troyes. In the latter town he first met Bl. Joan of Arc. Having contributed much to the submission of Troyes to Charles VII, Richard now followed the French army and became confessor and chaplain to Bl. Joan. Some differences, however, arose between the two on account of Catherine de la Rochelle, who was protected by the friar, but scorned by Joan. Richard's name figures also in the proceedings against Bl. Joan of Arc in 1431; in the same year he preached the Lent in Orléans and shortly after was interdicted from preaching by the inquisitor of Poitiers. No trace of him is found after this.
DE KERVAL, Jeanne d'Arc et les Franciscains (Vanves, 1893); DEBOUT, Jeanne d'Arc (Paris, 1905-07), I, 694-97 and passim; WALLON, Jeanne d'Arc (Paris, 1883), 125, 200, 261.
LIVARIUS OLIGER
# Catholic Encyclopedia (1913)/Richard Creagh

From volume 4 of the work.
Archbishop of Armagh, Ireland, b. at Limerick early in the sixteenth century; d. in the Tower of London, in 1585. The son of a merchant, he followed the same calling in his youth and made many voyages to Spain. A providential escape from shipwreck led him to embrace a religious life, and after some years of study abroad he was ordained priest. Returning to Ireland, he taught school for a time at Limerick. He refused nominations for the Sees of Limerick and Cashel, but the Papal nuncio, David Wolfe, determined to conquer his humility, named him for the primacy when it became vacant, and would accept no refusal. Creagh was consecrated at Rome, and in 1564 returned to Ireland as Archbishop of Armagh. Shane O'Neill was then the most potent of the Ulster chiefs. From the first he and Creagh disagreed. O'Neill hated England; Creagh preached loyalty to England in the cathedral of Armagh, even in his presence. O'Neill retorted by burning down the cathedral. Creagh then cursed him and refused to absolve him because he had put a priest to death. Shane retaliated by threatening the life of the primate, and by declaring publicly that there was no one on earth he hated so much, except the Queen of England, whom he confessed he hated more. In spite of all this, Creagh was arrested and imprisoned by the English. Twice he escaped, but he was retaken and in 1567 lodged in the Tower of London, and kept there till his death. From his repeated examinations before the English Privy Council his enmity to Shane O'Neill and his unwavering loyalty to England were made plain. But his steadfastness in the Faith and his great popularity in Ireland were considered crimes, and in consequence the Council refused to set him free. Not content with this his moral character was assailed. The daughter of his jailer was urged to charge him with having assaulted her. The charge was investigated in public court, where the girl retracted, declaring her accusation absolutely false. It has been said that Creagh was poisoned in prison, and this, whether true or false, was believed at the time of his death. His grand-nephew, Peter Creagh, was Bishop of Cork about 1676. He was imprisoned for two years in consequence of the false accusations of Titus Oates, but acquitted (1682), was transferred to the Archdiocese of Tuam in 1686. He followed James II to the Continent, was appointed Archbishop of Dublin in 1693, but was never able to return and take possession. He became Coadjutor Bishop of Strasburg, where he died (July, 1705).
E. A. D'Alton.
# Catholic Encyclopedia (1913)/Richard Angelus a S. Francisco Mason

From volume 9 of the work.
English - or Irish - Franciscan writer; b. in Wiltshire, 1599; d. at Douai, 30 Dec, 1678. There is some dispute as to the nationality of his extraction: while it is agreed that he was a native of the English county of Wiltshire, a Franciscan MS. record, dated 1721, mentions his having been "for some time dean of a Catholick deanery in Ireland", conveying a suggestion that his family may have been Irish: Gillow (Bibl. Dict. of the English Catholics) thinks that if Mason ever held a deanery in Ireland, it must have been under the Protestant Establishment, in which case Father Angelus, as he was known among his contemporaries, would have to be reckoned among the seventeenth-century converts. The MS. mention his "Catholick deanery", however, was written forty-three years after Mason's death, and there is evidence that he was ordained priest at Douai four years after his profession in the Seraphic Order, the latter event having taken place in 1629. In any case he rapidly became eminent in the order, being created a doctor of divinity and appointed successively to the high administative offices of definitor, guardian, and visitor of the province of Brabant. Elected provincial in 1659, he visited Paris in an unsuccessful attempt to obtain permission for the settlement there of a colony of Franciscan sisters from the convent at Nieuport (Flanders) to which he had been confessor. From 1662 to 1675 he lived in England, as domestic chaplain to Lord Arundell of Wardour, after which period he retired to the convent at Douai to prepare for death.
Father Angelus displayed, in the course of his long and otherwise busy, religious life, a remarkable industry in both original composition and the compilation of devotional manuals. The latter include his "Manuale Tertii Ordinis S. Francisci" with a commentary on the Rule, and meditations (Douai, 1643), "The Rule of Penance of the Seraphical Father St. Francis" (Douai, 1644); "Sacrarium privilegiorum quorundam Seraphico P. S. Francisco . . indultorum" (Douai, 1636). Among his historical writings are "Certamen Seraphicum Provinciae Angliae pro Sancta Dei Ecclesia" (Douai, 1649), a review of distinguished English Franciscan martyrs and polemical writers, and "Apologia pro Scoto Anglo" (Douai, 1656). - The last named work has for its main scope the establishment, against Colgan, for the thesis that the great philosopher, Duns Scotus, was not an Irishman, but an Englishman: it may be fairly inferred that its author, if he himself was of Irish descent, was not fully conscious of the fact. - His "Liturgical Discourse of the Holy Sacrifice of the Mass" (s. 1, 1670, dedicated to Henry, Lord Arundell of Wardour, "Master of the Horse to our late Queen Mother Henrietta Maria"), was abridged in the "Holy Altar and Sacrifice Explained" which Father Pacificus Baker, O. S. F., published at the request of Bishop James Talbot (London, 1768).
GILLOW, Bibl. Dict. Eng. Cath.; HARRIS, Ware's Writers of Ireland, 336; OLIVER, Collections (London, 1845), 193, 229, 541, 554, 568; WADDING, Script. Ord. Minor.
E. Macpherson.
# Catholic Encyclopedia (1913)/Betting

From volume 2 of the work.
A bet may be defined as the backing of an affirmation or forecast by offering to forfeit, in case of an adverse issue, a sum of money or article of value to one who, by accepting, maintains the opposite and backs his opinion by a corresponding stipulation.
Although there are no Federal Statutes in the United States on this matter, many of the states make it a penal offence when the bet is upon a horse-race, or an election, or a game of hazard. Betting contracts are also frequently made void. Similarly in Great Britain betting in streets and public places, and the keeping of betting houses are forbidden by law, and wagering contracts are null and void. Such laws are just and useful, inasmuch as they serve to keep within the bounds of decency the dangerous habit of gambling, and the many evils which are usually associated with it.
Although betting is to be discouraged as being fraught with danger, and although it may be morally wrong, still in particular cases it is not necessarily so. As I may give the money of which I have the free disposal to another, so there is nothing in sound morals to prevent me from entering into a contract with another to hand over to him a sum of money if an assertion be found to be true, or if a certain event come to pass, with the stipulation that he is to do the same in my favour if the event be otherwise.
This may be an innocent form of recreation, or a ready way of settling a dispute. However, the practice is very liable to abuse, and that it may be morally justifiable theologians require the following conditions:
If a bet fulfils these conditions and the object of it is honest, so that the bet is not an incentive to sin, it will be a valid contract, and therefore obligatory in conscience. Debts of honour then are also debts that we are bound in conscience to pay if they fulfil the conditions just laid down. It follows that the avocation of the professional bookmaker need not be morally wrong. It is quite possible to keep the moral law and at the same time so to arrange one's bets with different people that, though in all probability there will be some loss, still there will be gain on the whole. (See GAMBLING.) LEHMKUHL, Theologia Moralis (Freiburg, 1898), I, n, 1138; BALLERINI, Opus Morale (Prato, 1892), III, 788.
T. Slater.