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# Catholic Encyclopedia (1913)/Father Damien (Joseph de Veuster)

From volume 4 of the work.
Missionary priest, born at Tremeloo, Belgium, 3 January 1840; died at Molokai, Hawaii, 15 April 1889.
His father, a small farmer, sent him to a college at Braine-le-Comte, to prepare for a commercial profession; but as a result of a mission given by the Redemptorists in 1858, Joseph decided to become a religious. He entered the novitiate of the Fathers of the Sacred Heart of Jesus and Mary at Louvain, and took in religion the name of Damien. He was admitted to the religious profession, 7 Oct. 1860. Three years later, though still in minor orders, he was sent to the mission of the Hawaiian Islands, where he arrived, 19 March, 1864. Ordained priest at Honolulu 24 May of the same year, he was later given charge of various districts on the island of Hawaii, and, animated with a burning zeal, his robust constitution allowed him to give full play to the impulses of his heart. He was not only the missionary of the natives, but also constructed several chapels with his own hands, both in Hawaii and in Molokai.
On the latter island there had grown up a leper settlement where the Government kept segregated all persons afflicted with the loathsome disease. The board of health supplied the unfortunates with food and clothing, but was unable in the beginning to provide them with either resident physicians or nurses. On 10 May, 1873, Father Damien, at his own request and with the sanction of his bishop, arrived at the settlement as its resident priest. There were then 600 lepers. "As long as the lepers can care for themselves", wrote the superintendent of the board of health to Bishop Maigret, "they are comparatively comfortable, but as soon as the dreadful disease renders them helpless, it would seem that even demons themselves would pity their condition and hasten their death." For a long time, however, Father Damien was the only one to bring them the succour they so greatly needed. He not only administered the consolations of religion, but also rendered them such little medical service and bodily comforts as were within his power. He dressed their ulcers, helped them erect their cottages, and went so far as to dig their graves and make their coffins. After twelve years of this heroic service he discovered in himself the first symptoms of the disease. This was in 1885. He nevertheless continued his charitable ministrations, being assisted at this period by two other priests and two lay brothers. On 28 March, 1889, Father Damien became helpless and passed away shortly after, closing his fifteenth year in the service of the lepers.
Certain utterances concerning his morality called forth Robert Louis Stevenson's well-known philippic against the Rev. Dr. Hyde, wherein the memory of the Apostle of the Lepers is brilliantly vindicated. In addition a correspondence in the "Pacific Commercial Advertiser", 20 June, 1905, completely removes from the character of Father Damien every vestige of suspicion, proving beyond a doubt that Dr. Hyde's insinuations rested merely on misunderstandings.
LIBERT H. BOEYNAEMS
# Catholic Encyclopedia (1913)/Fathers of the Holy Sepulchre

From volume 7 of the work.
(Guardians)
The Fathers of the Holy Sepulchre are the six or seven Franciscan Fathers, who with as many lay brothers keep watch over the Holy Sepulchre and the sanctuaries of the basilica. To the right of the Sacred Tomb in the Basilica of the Holy Sepulchre is the chapel of St. Mary Magdalen, which opens into the tenth-century church of the Apparition of Christ to His Blessed Mother, served by the Franciscan Fathers and containing their choir. Just off this chapel is the small damp monastery which since the thirteenth century has been the abode of the Fathers of the Holy Sepulchre, the band chosen every three months from the community of St. Saviour, to lead the difficult confined life which, however, always finds eager volunteers. The convent being accessible only from the basilica, which is in charge of Mohammedan guards, the keys which lock the basilica shut the friars off from the outer world, their only means of communication being the aperture in the main portal, through which they receive provisions from St. Saviour's. Emperor Francis Joseph, in 1869, on his way to the opening of the Suez Canal visited the holy places, and besides conferring numerous benefactions on St. Saviour's, induced the Turks to remove the stable which obstructed the light and air of the little monastery of the Holy Sepulchre, and to permit the erection of a bell-tower, from which on 25 September, 1875, the bells pealed forth, for the first time in seven hundred years summoning the faithful to worship in the church of the Holy Sepulchre. Every afternoon the Fathers conduct a pilgrimage to the sanctuaries of the basilica, and at midnight, while chanting their Office, they go in procession to the tomb of the Saviour, where they intone the Benedictus. The superiors must be alternately Italian, French, and Spanish. The rest of the community of St. Saviour's, which generally numbers about twenty-five Fathers and fifty-five lay brothers, are engaged in the various activities of the convent, which has within the monastic enclosure, besides the church of St. Saviour (the Latin parish church of Jerusalem), an orphanage, a parish school for boys, a printing office, carpenter's and ironmonger's shops, a mill run by steam, and the largest library in Palestine.
MEISTERMANN, New Guide to the Holy Land (tr. London, 1907); HOLZAMMER in Kirchenlex., s. v. Grab, Das heilige; HEIMBUCHER, Orden und Kongregationen, II (Paderborn, 1907), 247.
F. M. RUDGE
# Catholic Encyclopedia (1913)/Fausto de Elhuyar y de Suvisa

From volume 5 of the work.
Elhuyar y de Suvisa, Fausto de, a distinguished mineralogist and chemist, b. at Logrono, Castile, October 11, 1755; d. February 6, 1833. He was professor in the School of Mines, Vergara, Biscay, from 1781 to 1785. His most celebrated work is the isolation of tungsten. Associated with his brother, Juan Jose, in 1783, two years after Scheele and Bergman had announced the probable existence of this metal, he isolated it, reducing it by carbon. At the present day when tungsten steel, known as high speed steel and self-hardening steel, is revolutionizing machine-shop practice, the work of Elhuyar is of particular interest. He named the metal Wolfram, a name which it still retains in the German language; the name, tungsten, meaning heavy stone, is generally used in other tongues. The Academy of Sciences of Toulouse, March 4, 1784, received notice of this discovery. Elhuyar then spent three years in travelling, for the purpose of study, through Central Europe and went to Mexico, when called New Spain. Here he had general superintendence of the mines and founded a Royal School of Mines in 1792. Driven away by the Revolution, he returned to Spain, where he was appointed general director of mines and was busy reorganizing his department when he was seized with a fit of apoplexy and died. His works are numerous; he wrote on the theory of amalgamation, a system for the reduction of silver from its ore which received great development in Mexico. In 1818 he published memoirs on the mintage of coins. He was also the author of memoirs on the state of the mines of New Spain (now Mexico) and on the exploitation of the Spanish mines. At Madrid, in 1825, he published a work on the influence of mineralogy in agriculture and chemistry.
T. O'CONOR SLOANE
# Caesar Rodney's Ride

This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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Caesar Rodney's Ride is a traditional poem commemorating the all night ride of Caesar Rodney from his home near Dover, Delaware to Philadelphia to cast the deciding vote in the Delaware delegation to the Continental Congress. With his vote, Delaware joined 11 other states in voting for the Declaration of Independence.Warning: template has been deprecated.
# Caesar and Cleopatra

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Caesar and Cleopatra, a play written by George Bernard Shaw, was first staged in 1901 and first published with Captain Brassbound's Conversion and The Devil's Disciple in his 1901 collection, Three Plays for Puritans. Shaw wanted to prove that it wasn't love but politics that drew Cleopatra to Julius Caesar. He saw the Roman occupation of ancient Egypt as similar to the British occupation that was occurring during his time. Caesar understands the importance of good government, and values these things above art and love.—Excerpted from Caesar and Cleopatra (play) on Wikipedia, the free encyclopedia.
* Prologue
* Alternative to the Prologue
* Act I
* Act II
* Act III
* Act IV
* Act V
This work is in the public domain in the United States because it was published before January 1, 1929.
The longest-living author of this work died in 1950, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 73 years or less. This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
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# Catholic Encyclopedia (1913)/Orate Fratres

From volume 11 of the work.
The exhortation ("Pray brethren that my sacrifice and yours be acceptable to God the Father almighty") addressed by the celebrant to the people before the Secrets in the Roman Mass. It is answered: "May the Lord receive the sacrifice from thy hands to the praise and glory of his name, and for our benefit also and for that of all his holy Church." The celebrant adds: "Amen". The form is merely an expansion of the usual Oremus before any prayer. It is a medieval amplification. The Jacobite rite has an almost identical form before the Anaphora (Brightman, "Eastern Liturgies", Oxford, 1896, 83); the Nestorian celebrant says: "My brethren, pray for me" (ib., 274). Such invitations, often made by the deacon, are common in the Eastern rites. The Gallican rite had a similar one (Duchesne, "Christian Worship", London, 1904, 109). The Mozarabic invitation at this place is: "Help me brethren by your prayers and pray to God for me" (P.L. LXXXV, 537). The medieval derived rites had similar formulæ (e. g. "Missale Sarum", Burntisland, 1861-3, 596). Many of the old Roman Secrets (really Offertory prayers) contain the same ideas. Durandus knows the Orate Fratres in a slightly different form ("Rationale", IV, 32). A proof that it is not an integral part of the old Roman Mass is that it is always said, not sung, aloud (as also are the prayers at the foot of the altar, the last Gospel etc.). The celebrant after the "Suscipe Sancta Trinitas" kisses the altar, turns to the people and says: Orate fratres, extending and joining his hands. Turning back he finishes the sentence inaudibly. At high Mass the deacon or subdeacon, at low Mass the server, answers. The rubric of the Missal is: "The server or people around answer, if not the priest himself." In this last case he naturally changes the word tuis to meis.
GIHR, The Holy Sacrifice of the Mass (3rd ed., St. Louis, 1908), 547-50.
ADRIAN FORTESCUE
# Catholic Encyclopedia (1913)/Orans

From volume 11 of the work.
(Orante)
Among the subjects depicted in the art of the Roman catacombs one of those most numerously represented is that of a female figure with extended arms known as the Orans, or one who prays. The custom of praying in antiquity with outstretched, raised arms was common to both Jews and Gentiles; indeed the iconographic type of the Orans was itself strongly influenced by classic representations (see Leclercq, "Manuel d'arch. chrét.", I, 155). But the meaning of the Orans of Christian art is quite different from that of its prototypes. Numerous Biblical figures, for instance, depicted in the catacombs-Noah, Abraham, Isaac, the Three Children in the Fiery Furnace, Daniel in the lions' den-are pictured asking the Lord to deliver the soul of the person on whose tombs they are depicted as He once delivered the particular personage represented. But besides these Biblical Orans figures there exist in the catacombs many ideal figures (153 in all) in the ancient attitude of prayer, which, according to Wilpert, are to be regarded as symbols of the deceased's soul in heaven, praying for its friends on earth. This symbolic meaning accounts for the fact that the great majority of the figures are female, even when depicted on the tombs of men. One of the most convincing proofs that the Orans was regarded as a symbol of the soul is an ancient lead medal in the Vatican Museum showing the martyr, St. Lawrence, under torture, while his soul, in the form of a female Orans, is just leaving the body (see Kraus, "Gesch. der christl. Kunst", I, 126, fig 56). An arcosolium in the Ostrianum cemetery represents an Orans with a petition for her intercession: Victoriæ Virgini . . . Pete . . . The Acts of St. Cecilia speaks of souls leaving the body in the form of virgins: "Vidit egredientes animas eorum de corporibus, quasi virgines de thalamo", and so also the Acts of Sts. Peter and Marcellinus.
Very probably the medieval representations of a diminutive body, figure of the soul, issuing from the mouths of the dying, to be received by angels or demons, were reminiscences of the Orans as a symbol of the soul. The earlier Orantes were depicted in the simplest garb, and without any striking individual traits, but in the fourth century the figures become richly adorned, and of marked individuality-an indication of the approach of historic art. One of the most remarkable figures of the Orans cycle, dating from the early fourth century, is interpreted by Wilpert as the Blessed Virgin interceding for the friends of the deceased. Directly in front of Mary is a boy, not in the Orans attitude and supposed to be the Divine Child, while to the right and left are monograms of Christ.
LOWRIE, Monuments of the Early Church (New York, 1901); KRAUS, Geschichte der christl. Kunst. (Freiburg, 1895); WILPERT, Ein Cyklus christologischer Gema(lde (Freiburg, 1891); NORTHCOTE AND BROWNLOW, Roma Sotterranea (London, 1879).
MAURICE M. HASSETT
# Catholic Encyclopedia (1913)/Orcistus

From volume 11 of the work.
Titular see in Galatia Secunda. It is only mentioned in Peutinger's "Table". An inscription of 331 fixes the site at Alikel Yaila, also called Alekian, in the vilayet of Angora. It was then a station at the intersection of four roads and formed part of the "Diocese of Asia"; consequently it must have belonged to Phrygia. In 451 it was in Galatia Secunda or Salutaris, probably from the formation of that province about 386-95. The name comes from a tribe called Orei, which dwelt in the plains on the eastern frontier of Phrygia. Only three bishops are known: Domnus, at Ephesus (451); Longinus, at Chalcedon (451); and Segermas, at Constantinople (692). But the see is mentioned by the "Notiti æ episcopatuum" until the thirteenth century among the suffragans of Pessinus.
Leake, Asia Minor, 71; Hamilton, Researches in Asia Minor, I, 446; Ramsay, Asia Minor, 228; Le Quien, Oriens Christ., I, 493.
S. Pétridès.
# Catholic Encyclopedia (1913)/Fortunatus Hueber

From volume 7 of the work.
A Franciscan historian and theologian, born at Neustadt on the Danube; died 12 Feb., 1706, at Munich. He entered the Bavarian province of the Franciscan Reformati on 5 November, 1654. On account of his excellent character and great learning he was appointed to different offices in the order. He was general lector in theology; cathedral preacher in Freising from 1670 to 1676; then in 1677 Provincial of Bavaria. In 1679 he was definitor-general and chronologist of the order in Germany, and in 1698 was proclaimed scriptor ordinis. He was also confessor to the ancient and renowned convent of the Poor Clares at Munich, called St. Jacob on the Anger. As commissary of the general of the order in 1675 and 1701 he visited the Bohemian province, and in 1695 the province of St. Salvator in Hungary. He was highly esteemed by the nobility and by royalty, especially by the dukes of Bavaria. The Elector of Cologne appointed Hueber as his theologian. He left after him over twenty works, amongst them some of great importance. The best known and most valuable is "Menologium Franciscanum" (Munich, 1698), lives of the beatified and saints of the Franciscan order, arranged according to months and days. He also published a smaller work in German on the same subject, under the title "Stammenbuch . . . und jährliches Gedächtniss aller Heiligen . . . aus denen dreyen Ordens-Ständen . . . S. Francisci" (Munich, 1693). His "Dreyfache Chronickh von dem dreyfachen Orden . . . S. Francisci, so weith er sich in Ober- und Nider-Deutschland erstrecket" (Munich, 1686) is very important for the history of the Franciscans in Germany. Amongst his other important works are: "Libellus Thesium de mirabilibus operibus Domini" (Munich, 1665); "Homo primus et secundus in mundum prolatus" (Munich, 1670); "Leben des hl. Petrus von Alcantara" (Munich, 1670); "Seraphische Schule des hl. P. von Alc." (Munich, 1670); "Ornithologia per discursus praedicabiles exhibita" (Munich, 1678), in fol. Written in the same style, but not printed, were his spiritual discourses, "Zoologia moralis", and "Ichthyologia moralis", each in two vols.; "Candor lucis aeternæ seu Vita S. Antonii de Padua" (Munich, 1670); "Sanctuarium Prælatorum . . . pro visitationibus" (Munich, 1684). "Quodlibetum Angelico-Historicum" (Augsburg, 1697), published in Latin and German, is a contribution dealing with the history of the cult of the angels.
GREIDERER, Germania Franciscana, II (Innsbruck, 1789), 421 sqq.; MINGES, Geschichte der Franziskaner in Bayern (Munich, 1896), 146 sqq.
MICHAEL BIHL.
# Catholic Encyclopedia (1913)/Foulque de Neuilly

From volume 6 of the work.
A popular Crusade preacher, d. March, 1202. At the end of the twelfth century he was curé at the church of Neuilly-sur-Marne, in the Diocese of Paris (now the department of seine-et-Oise). According to Jacques de Vitry he once led an irregular life, but experienced a sudden conversion. Ashamed of his ignorance, he went to Paris to study under Pierre, a chanter of Notre Dame. It was not long before his master noticed his earnestness and had him preach in the church of Saint-Séverin before a number of students. His eloquence was so great that he was thought to be inspired by the Holy Ghost. Large crowds assembled to hear him in the Place Champeaux where he was wont to preach. He was especially severe in his denunciation of usurers and dissolute womwn. In 1195, according to Rigord with the assent of the Bishop of Paris, he began to preach in neighourhood of Paris, and soon afterwards met with successively in Normandy, at Lisieux and Caen, later at Burgundy, Picardy, Flanders. He was credited with power to work miracles, and from every quarter the sick were brought to him, whom he cured by the laying on of hands and by the sign of the cross. After 1198 he preached the Fourth Crusade amid much popular enthusiasm. He declared later that in three years he had given the cross to 200,000 persons. According to Jean de Flixecourt, it was Pierre le Chantre who pointed out his ability as a preacher to Innocent III. In November, 1198, the pope conferred upon him the necessary powers, with the right of choosing his assistants among the secular clergy (Historiens de France, XIX, 369). The chief of these were Pierre de Proussi, Rustache, Abbot of Flai, and Herloin, a monk of Saint-Denis. Herloin even led a band of Breton Crusaders as far as Saint-Jean d'Acre. In 1200 many nobles of Northern France had taken the cross. On the nineteenth of March of that year Foulque preached at Liège (Hist. de France, XVIII, 616). After Boniface of Montserrat had been chosen leader of the crusade Foulque gave him the cross at Soissons. In 1201 he assisted at the chapter of Cîteaux with Boniface, and entrusted to the Cistercians a portion of the alms he had collected for the Holy Land. There used to repair the ramparts of Acre and Tyre, but he had aroused distrust, and his later success was slight. He returned to Neuilly, where he restored the parish church, which is still in existence. When Foulque died, he was regarded as a saint. He had taken a decisive part in the preparation for the Crusade of 1204.
LOUIS BREHIER
# Cannon Manufacturing Company v. Cudahy Packing Company

* related portals: Supreme Court of the United States.
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United States Supreme Court
267 U.S. 333
Cannon Manufacturing Company v. Cudahy Packing Company
Argued: Jan. 28, 1925. --- Decided: March 2, 1925
Massrs. C. W. Tillett, Jr., and Thomas C. Guthrie, both of Charlotte, N. C., for plaintiff in error.
Mr. J. Harry Covington, of Washington, D. C., for defendant in error.
Mr. Justice BRANDEIS 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).
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# Cannetella

Neapolitan fairy tale
* "Cannetella" in The Pentamerone, or The Story of Stories, by Giambattista Basile, translated by John Edward Taylor (1850)
* "Cannetella" in The Grey Fairy Book, by Andrew Lang (1900)
# Canizio v. New York

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United States Supreme Court
327 U.S. 82
Canizio v. New York
Argued: Jan. 4, 1946. --- Decided: Feb 4, 1946
See 327 U.S. 816, 66 S.Ct. 699.
Mr.Maurice Edelbaum, of Brooklyn, N.Y., for petitioner.
Mr. William I. Siegel, of Brooklyn, N.Y., for respondent.
Mr. Justice BLACK 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).
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# Catholic Encyclopedia (1913)/Diocese of Trivento

From volume 15 of the work.
(Triventensis)
Diocese in southern Italy. The earliest bishop was St. Castus of an uncertain epoch, the local legend assigning him to the fourth century. Other bishops were: the monk Leo, intruded and deposed by Agapetus I (946); Alferius (1109); the Franciscan Luca (1226), exiled by King Manfred; Pietro dell' Aquila (1348), noted for his learning; Giulio Cesare Moriconda (1582), who restored the cathedral, rearranged the archives, and erected a seminary; Alfonso Moriconda (1717), O.S.B., a learned prelate who restored the cathedral and the episcopal residence. The diocese is suffragan of Beneventum; it has 58 parishes with 130,000 souls, 160 secular priests, and three religious houses.
CAPPELLETTI, Le chiese d'Italia, XXI (Venice, 1844), 469.
U. BENIGNI
# Catholic Encyclopedia (1913)/Diocese of Tricarico

From volume 15 of the work.
(TRICARICENSIS.)
Located in the Province of Potenza in the Basilicata (Southern Italy), near the River Perrola. In 1694 it was almost destroyed by earthquake. The cathedral was erected in 968 by Polyeuctos, Patriarch of Constantinople. The names of the bishops, then of the Greek Rite, are not known. Of the Latin bishops after the Norman conquest the first was Arnoldo (1068); others were: the theologians Palmerio di Gallusio (1253) and Fra Nicolo; Cardinal Pier Luigi Caraffa (1624), who restored the cathedral and founded the seminary. From 1805 to 1819 the see remained vacant. The diocese is suffragan of the metropolitan See of Acerenza and Matera; it has 25 parishes, 80,540 souls, 180 secular and regular clergy, one educational institution for boys and one for girls.
Cappelletti, Le Chiese d'Italia, XX, 481.
U. BENIGNI