OpenLLM-France/wikimedia huggingface dataset:
# Catholic Encyclopedia (1913)/Herenaus Haid

From volume 7 of the work.
Catechist, born in the Diocese of Ratisbon, 16 February, 1784; died 7 January, 1873. His parents were quite destitute, and Raid, in his earliest youth, was deprived of all schooling. He was a shepherd's boy and had learned from his pious mother only how to say the rosary and to recite the little catechism of Canisius. Despite privation and obstacles, he finished his preparatory studies at Neuburg and his theological studies at Landshut. At Munich, which diocese he entered (1807) after his ordination, he obtained the degree of Doctor of Divinity, in 1808. But parochial work was not to be his field. His relations with Sailer (q. v.) inclined him to a literary life and among the first shorter productions of his pen was a treatise "Der Rosenkranz nach Meinung der kath. Kirche" (Landshut, 1810). It was through Sailer's intervention too that he was called to St. Gall as professor of exegesis. Here he taught from 1813 to 1818, and also acted as spiritual director in the seminary. His ability was soon recognized even at Munich, and he was called back and placed in charge of an important parish. The exasperation shown in anti-religious circles of Munich at his return is the best possible evidence of his apostolic zeal and energy. After much chicanery and government pressure he was relegated to a country parish (1824). But he ventured to return to the capital under Ludwig and was highly honoured by his bishop.
One of his most intimate friends, Dr. Ringseis, has paid in his "Erinnerungen" (I, p. 113) a glowing tribute to Haid's labours as a confessor. His life work was the establishment of the catechism course in his church of Unsere liebe Frau, whereby he has merited a place in the history of catechetics. The origin and growth of this foundation is described in his large catechetical work "Die gesamte christliche Lehre in ihrem Zusammenhang" (7 vols., Munich, 1837-45). In the preface to the seventh volume he explains the manner in which he was wont to conduct his catechizing. In his simple statements is to be found a complete theory or system of catechetics. He lays special stress on the Roman catechism and the catechism of Canisius. The deep veneration in which Raid, from his earliest youth, had held the latter found expression in his later writings, when he not only edited under different forms and translated the "Summa doctrinæ christianæ" of Blessed Peter Canisius, but also published some of the smaller works and a comprehensive biography of their author. During the closing years of his life he was afflicted with almost total blindness, but he bore his affliction with the greatest resignation. When death claimed him he had almost reached his ninetieth year. An account of a number of Haid's smaller works, not mentioned above, is to be found in the third volume of Kayser's "Bucherlexikon" (Leipzig, 1835), 16.
Münchener Pastoralblatt, 1873; RINGSEIS, Erinnerungen, especially I and IV (1886).
N. SCHEID
# Central New England Railway Company v. Boston & a Railroad Company

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United States Supreme Court
279 U.S. 415
Central New England Railway Company v. Boston & a Railroad Company
Argued: April 19, 1929. --- Decided: May 13, 1929
Mr. John L. Hall, of Boston, Mass., for petitioner.
Mr. Lowell A. Mayberry, of Boston, Mass., for respondent.
Mr. Justice STONE delivered the opinion of the Court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Central Pacific Company v. Nevada

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## Dissenting Opinion

    Johnson Field
United States Supreme Court
162 U.S. 512
Central Pacific Company v. Nevada
This (No. 170) was an action originally begun in the district court of Lander county by the state of Nevada against the Central Pacific Railroad Company and its property within such county, as well as the county's proportion of its rolling stock, to recover a state tax of $5,545.92, and a county tax of $17,870.19, levied upon such road and its property for the year 1883. The petition prayed for judgment against the road for the amount of the tax, and penalties for nonpayment, and attorney's fees, and 'for such other judgment as to justice belongs.'

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
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# Central Pacific Company v. California

* related portals: Supreme Court of the United States.
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United States Supreme Court
162 U.S. 91
Central Pacific Company v. California

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Catholic Encyclopedia (1913)/Referendarii

From volume 12 of the work.
The papal office of the referendarii (from refero, to inform) existed at the Byzantine Court. They were officials who reported to the emperor on the memorials of petitioners, and conveyed to the judges the orders of the emperor in connexion with such memorials. During the Merovingian period of the Frankish Empire, the official later known as chancellor (cancellarius) is called "referendarius". In the Papal Curia the office of "referendarii Apostolici" originated in the Middle Ages; their duty was to receive all petitions directed to the Holy See, to report on them to the pope, and to tender him advice. The treatment and decision varied according to the nature of the question. If a favour was concerned, it might be either granted or refused; if some dispute, the pope decided whether it should be referred to a judge. The referendarii were entrusted with all arrangements for these papal decisions, which they had to prepare for the pope's signature (signatura). From these referendarii developed the court of the Signatura (Collegium referendariorum Signaturæ votantium), concerning which there are various papal constitutions. Innocent VIII (1484-92) introduced a distinction between the referendarii on questions of favours and of justice, whence developed the "Signatura gratiæ" and the "Signatura justitiæ", each competent to give final decision within its sphere. In the court of the "Signatura justitiæ" developed a distinction between the prelates entitled to vote (prœlati votantes) and those whose duties were confined to reporting on individual cases (prœlati referendarii). The whole body gradually lost all practical importance, especially after the loss of the papal States, and was entirely abolished at the reorganization of the Curia by Pius X.
BANGEN, Die röm. Kurie (Münster, 1864), 370 sqq. (Signatura justitiœ), 391 sqq. (Sign. gaatiœ); THOMASSINUS, Vetus et nova ecclesiœ disciplina, III (Lyons, 1705), 546 sqq.; Die kathol. Kirche unserer Zeit, I (Berlin, 1899), 464-6.
J. P. KIRSCH.
# Catholic Encyclopedia (1913)/Redemptoristines

From volume 12 of the work.
The cradle of the Redemptoristines is Scala, not far from Amalfi, Italy. Father Thomas Falcoia, of the Congregation Pii Operarii, formed a community of nuns there and gave them a rule. Later he became Bishop of Castellammare. He was director of St. Alphonsus when a new rule was said to have been revealed to Sister Maria Celeste Crosterosa. The bishop favoured the rule and asked Alphonsus to give the nuns the spiritual exercises and to organize the community as he judged best for the glory of God. The saint disposed them for the observance of the new rule by meditation on the life and virtues of Christ. The details of their daily life were to commemorate phases of His life. Zeal was to be exercised by prayer, each day of the week being devoted to an object affecting the well-being of the Church, They were to pray in a special manner for the apostolic works of the Redemptorists. The habit is deep red, and the scapular and choir-mantle blue. The institute began on 23 May, 1731. A second monastery was founded by St. Alphonsus, when bishop, in his episcopal city, St. Agatha of the Goths. Nearly a hundred years after the foundation at Scala, the Ven. Joseph Passerat sent two ladies, Mlle. Eugénie Dijon and the Countess Welsersheim, to St. Agatha to learn the rule and spirit of the Redemptoristines. They received the habit at Rome from Cardinal Odescalchi. They founded houses at Vienna and Bruges. Convents of the institute now exist in Austria, Bavaria, Belgium, France, Holland, Ireland, England, the Tyrol, Spain, and Canada. The rule was approved by Benedict XIV in 1750. (See ALPHONSUS LIGUORI, SAINT; PASSERAT, VENERABLE JOSEPH.)
DUMORTIER, Les premières rédemptoristines (Bruges, 1884) contains a notice on the institute; HUGUES, Vies de deux religieuses rédemptoristines (Tournai, 1884); DUMORTIER, Fleurs de l'institut des rédemptoristines (Tournai, 1910); Beat. et canoniz. S. D. Sororis Mariœ Celeste Crosterosa.
J. Magnier.
# Catholic Encyclopedia (1913)/Reform of a Religious Order

From volume 12 of the work.
Reform of a Religious Order, in the true sense of the word, is a return or bringing back of the order from a mitigated or relaxed observance to the rigour of its primitive rule. It must be premised that mitigations of the primitive rule may be made quite lawfully;
On the other hand, the obligations arising directly from the vows made by the religious cannot be modified by custom or prescription, and the abolition of abuses in such matters is not "reform" in the proper sense of the word. In cases where the mitigation or modification of the rule has been brought about by legitimate authority reform may be instituted either by the Holy See or by the general chapter (or other legislative body) of the order itself. All those who shall make their profession after the reform has been decreed are bound to submit to it. Those previously professed are held not to be bound to the reformed observance if the previous mitigations were introduced legitimately. If, however, the mitigations reformed have been caused by neglect on the part of the superiors of the order, or have been introduced with their connivance, then those professed before the reform are bound to observe it. In practice, the Holy See is wont to use great discretion in this matter and prefers to invite or recommend the older religious to adopt the stricter rule. The principle underlying this is that no religious can be held bound beyond the limits to which he may be presumed to have intended to bind himself when he made his vows.
TAMBURINI, De jure abbatum (Lyons, 1640); DONATI, Rerum regularium praxis resolutoria (Cologne, 1675); PELLIZZARIO, Manuale Regul. (Venice, 1648); SCHMALZGRÜBER, Jus eccles. universum (Rome, 1843); BOUIX, Tract. de Jure regul. (Paris, 1857); BACHOFEN, Compend. juris regul. (New York, 1903); AICHNER, Compend. Juris eccles. (Brixen, 1900).
G. ROGER HUDLESTON.
# Catholic Encyclopedia (1913)/Hyacinthe de Valroger

From volume 15 of the work.
French Oratorian, born at Caen, 6 January, 1814; died 10 October, 1876. He first studied medicine, and was later ordained priest (1837), and made director of the lesser seminary of Bayeaux. In 1847 he became titular canon of the cathedral of Bayeaux. In 1852 he joined Père Gratry in the work of restoring the French Oratory, where he became professor of theology, master of novices, and assistant general. He was a man of great learning, but being equally modest, always hesitated to publish his works lest they should not be opportune of sufficiently exact. Besides many articles in Catholic reviews he published: "Etudes critiques sur le rationalisme contemporain" (Paris, 1846); "Essai sur la crédibilité de l'histoire évangélique en réponse au Dr. Strauss' (Paris, 1847); "Du christianisme et du paganisme dans l'enseignement" (Paris, 1852); "Introduction historique et critique aux livres du Nouveau Testament" (Paris, 1861); "L'âge du monde et de l'homme d'après la Bible et l'église" (Paris, 1869); "La genèse des espèces, études philosophiques et religieuses" (Paris, 1873); "Pensées philosophiques et religieuses du Comte de Maistre" (Paris, 1879).
A. M. P. Ingold.
# Catholic Encyclopedia (1913)/Hus

From volume 7 of the work.
Hus (Heb. ‚ÄõVTS; Sept., Ouz, Os), the name of three persons, and a land mentioned in the Old Testament.
I. Hus, son of Aram and grandson of Sem (Gen., x, 23, Vulgate, Us; 1 Par., i, 17, Vulgate, Hus).
II. Hus, eldest son of Nachor and a nephew of Abraham (Gen. xxii, 21).
III. Hus, son of Disan, sprung from Esau of the land of Edom (Gen. xxxvi, 28; I Par., i, 42).
IV. Hus (LAND OF) (Sept., Ausitis; Vulgate, Hus, Job, i, 1; Lam., iv, 21; Ausitis, Jer., xxv, 20) was the home of Job and a territory in which the descendants of one of the three above-named persons had likely settled. There is much difference of opinion as to the connection of the three persons named Hus with each other and with the land of that name. Three times is this land named in the Old Testament. The chief mention is in Job, i, 1. The holy man lived in the land of Hus. Job's estate was open to attack from the Chaldeans and Sabeans (Job, i, 15 and 17); and lay to the north of the latter and to the west of the former folk, near to the edge of the great desert. This site explains the havoc made by the wind (Job, i, 19). We are led to this view also by the names of the native countries of the friends of Job. Eliphaz the Themanite had an Edomite name and came from an Edomite land. In Gen., xxxvi, 11, Theman is a son of Eliphaz and a descendant of Esau the Edomite. Hence Job's estate was in a land occupied by Edomites. Job's second friend, Baldad the Suhite, was from Shuaki, a place that has been identified with Suhu of Tigleth-pileser II. He says Suliu lay one day's journey from Carchemish in the land of Hatti, i.e. one day's journey from the Euphrates on the way through the land of the Hittites. Hus would, then, seem to have been Uzza of Shalmanesar.
Uzza can readily have been Us. Delitzsch places the land of Uzza W. and N.W. of Haleb (Alep). His conjecture is due to the fact that Shalmanesar II received tribute from a certain "son of the land of Uzza", whom he made king over Patinu. Local tradition puts the land of Hus in the Hauran, a little south of Nawa. Here is a monastery that bears the name of the saintly Job, Deir ey-yub; hard by the monastery, are the supposed site of his affliction makam ey-yub (Job's station), the very trough in which he washed thereafter, and the well from which he drew water for his purification. Such details are the usual apanage to local traditions in the Orient. The Hauran is set down to be the land of Hus by St. Ephraem (Prol. in Job) and St. Jerome ("Onomasticon", ed. Larsow, 1862, p. 254). Josephus (Ant., I, vi, 4) sets down Trachonitis and Damascus; the Septuagint, in an epilogue at the end of its translation of Job, tells us he lived "in Ausitis on the confines of Edom and Arabia". Friedrich Delitzsch favors Tudmor (Palmyra) as the land of Us spoken of in Assyrian inscriptions. He denies that Uzza was Uz.
WALTER DRUM
# Catholic Encyclopedia (1913)/Hyacinthe Sigismond Gerdil

From volume 6 of the work.
Cardinal and theologian; b. at Samoëns in Savoy, 20 June, 1718; d. at Rome, 12 August 1802. When fifteen years old, he joined the Barnabites at Annecy, and was sent to Bologna to pursue his theological studies; there he devoted his mind to the various branches of knowledge with great success, and attracted the attention of Archbishop Lambertini of that city, later Pope Benedict XIV. After his studies, he taught philosophy at Macerata, philosophy and moral theology at Turin, and became provincial of his order. At the suggestion of Benedict XIV, he was chosen preceptor of the Prince of Piedmont, afterwards Charles Emmanuel IV. Designated cardinal in petto, in 1773, by Clement XIV, he was promoted to that dignity by Pius VI, in 1777, who called him to Rome and named him Bishop of Dibbon, consultor of the Holy Office, corrector of the oriental books, and prefect of the Propaganda. After the invasion of Rome in 1798, he left the city and returned to his Abbey Della Chiusa. On the death of Pius VI he would probably have been elected pope at the consistory of Venice, in 1800, had not his election been vetoed by Cardinal Herzan in the name of the Emperor of Germany. He accompanied the new pope (Pius VII) to Rome, where he died in 1802.
His numerous works written in Latin, Italian, and French on divers subjects - dogmatic and moral theology, canon law, philosophy, pedagogy, history, physical and natural sciences, etc. - form twenty volumes in quarto (ed. Rome, 1806-1821). Among the most important may be mentioned: "L'Immortalité de l'âme démontrée contre Locke et défense du P. Malebranche contre ce philosophe" (Turin, 1747-48), 2 vols.; "Réflexions sur la théorie et la pratique de l'éducation contre les principes de J.-J. Rousseau" (Turin, 1765), reprinted in a new edition under the title "Anti-Emile"; "Exposition des caractères de la vraie religion", written in Italian (translated into French, Paris, 1770), etc. His works were written especially for the defence of spiritual philosophy against materialism, of supernatural religion against Deism, of the supreme authority of the pope against Febronianism and the Synod of Pistoia. A scholar of very extensive knowledge, a deep thinker, though some of his philosophical opinions, especially those concerning our knowledge of God, are not those generally accepted, a theologian of firm principles, he was also known as a man of great moderation in his counsels and of great charity in controversy.
G.M. SAUVAGE
# Catholic Encyclopedia (1913)/Hydatius of Lemica

From volume 7 of the work.
(Also IDATIUS; LEMICA is more correctly LIMICA.)
A chronicler and bishop, born at the end of the fourth century at Lemica in Galicia (now Ginzo de Limia in Spain); died shortly after 468. On a journey which he took to Jerusalem while still a child, he became acquainted with St. Jerome. About the year 417 he entered the ecclesiastical state, and in 427 was consecrated bishop probably of Aquae Flaviae, now Chaves in Portugal. Subsequently he exercised considerable political influence, as is proved by his mission to Aetius in Gaul to ask for help against the Suevi (431). His "Chronicle", a continuation of that of St. Jerome, runs from the year 379 to 468. While in its first part (379-427) he derives his information from the testimony of others, he narrates the events from 427 onward as a contemporary witness. It is doubtful whether Hydatius is also the author of the "Fasti consulares" for the years 245-468, appended to the "Chronicle" in the only almost complete manuscript in our possession. The Chronicle is printed in Migne, P.L. LI, 873-890, and LXXIV, 701-750; also in "Mon. Ger. Hist.: Auct. Antiq.", XI (ed. Mommsen), 13-36. The "Fasti Consulares" are found in P. L., LI, 891-914, and in "Mon. Germ. Hist.: Auct. Antiq.", IX, 205-247.
GAMS, Kirchengesch. Span., II, i, 465-71; WARD in Dict. Christ. Biog., III, 206- 208; BARDENHEWER-SHAHAN, Patrology (Freiburg, 1908), 614; MOLINIER, Sources de l'histoire de France, I (Paris, 1901), 169 and nos. 613, 621.
N.A. WEBER
# Catholic Encyclopedia (1913)/Sion

From volume 14 of the work.
Sion, a titular see in Asia Minor, suffragan of Ephesus. No civil document mentions it. It is numbered among the suffragans of Ephesus in the Greek "Notitiæ episcopatuum", from the seventh to the thirteenth century. [See Gelzer in "Abhandlungen der k. bayer. Akademie der Wiss.", I. Cl. XXI Bd. III Abth. (Munich, 1900), 536, 552; Idem, "Georgii Cyprii descriptio orbis romani" (Leipzig, 1890), 8, 62; Parthey, "Hierocles Synecdemus e Notit. gr. episcopat. (Berlin, 1866), 61, 103, 155, 167, 203, 245.] The names of only three bishops of Sion are known: Nestorius, present at the Council of Ephesus, 431; John, at the Council in Trullo, 692; Philip, represented at Nicæa, 787, by the priest Theognis (Le Quien, "Oriens christianus", I, 721). This author asks if Basil, Bishop poleos Asaion represented at Chalcedon, 451, by his metropolitan does not belong to Sion; it is more likely that he was Bishop of Assus. Ramsay ("Asia Minor", 105) thinks that Sion is probably the same town as Tianae, or Tiarae mentioned by Pliny, V, 33, 3, and Hierocles, 661, 8, and Attaca, mentioned by Strabo, XIII, 607; but this is very doubtful. In any case the site of Sion is unknown.
S. Pétridès.
# Catholic Encyclopedia (1913)/Sir Caryll Molyneux

From volume 10 of the work.
Baronet of Sefton, and third Viscount Molyneux of Maryborough in Ireland, born 1624; died 1699. He joined the Royalist army at the outbreak of the civil war, and served with his brother, the second viscount, in the Lancashire Regiment, which was mostly Catholic, through almost all the fighting from Manchester (1642) to Worcester (1651). After succeeding to the title he, as a well-known Catholic cavalier, experienced very harsh treatment from the victors; and the family estates suffered severely. It was not until the reign of James II that his fortunes improved. He was then made Lord Lieutenant of Lancashire, and was one of the few who fought with any success on James's side against the Prince of Orange, for he seized and held the town of Chester, until all further resistance was in vain. Some years later he was arrested on a fictitious charge of treason, called "The Lancashire plot", was imprisoned in the Tower with other Catholics, but upon trial was victoriously acquitted (1694).
Many other members of this notable and conspicuously Catholic family deserve mention. John Molyneux, of Melling, was a constant confessor for the Faith under Queen Elizabeth, and his son and grandson both died in arms fighting for King Charles at Newbury. Father Thomas Molyneux, S.J., probably of Alt Grange, Ince Blundell, was a confessor of the Faith at the time of Oates's Plot, meeting death from ill-treatment in Morpeth gaol, 12 January, 1681. The family is of itself exceedingly interesting. It came from Moulineaux in Seine Inferieure about the time of the Conquest, and can be shown to have held the manor of Sefton without interruption from about 1100 to the present day, while other branches of the family (of which those of Haughton in Nottinghamshire and Castle Dillon in Ireland are the most conspicuous) have spread all over the world. The main stem remained staunch through the worst times. William, seventh viscount, was a Jesuit, and there were in his time not less than seven Molyneux in the Society of Jesus alone. Arms: azure, a cross moline, or.
Victoria County Histories, Lancashire, III (London, 1907), 67-73; FOLEY, Records S.J., VII (London, 1882), 513-516; Catholic Record Society, V (London, 1909), 109, 131, 218, etc.; PHILLIPPS, The family of Sir Thomas Molyneux (Middlehill. 1820); MOLINEUX, Memoir of the Molineux Family (London, 1882).
J. H. POLLEN.