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# Catholic Encyclopedia (1913)/Caspar Riffel

From volume 13 of the work.
Historian, b. at Budesheim, Bingen, Germany, 19 Jan., 1807, d. at Mainz, 15 Dec., 1856. He studied under Klee at Mainz and Bonn and under Möhler at Tübingen. After his ordination to the priesthood, 18 Dee., 1830, he was named assistant priest at Bingen. In 1835 he was appointed to a parish at Giessen, and to the chair of moral theology in the local theological faculty. His transfer to the professorship in Church history followed in 1837. The publication of the first volume of his Church history in 1841 aroused a storm of indignation among Protestants, to whom his accurate though not flattering account of the Reformation was distasteful. The Hessian Government hastened to pension the fearless teacher (19 Nov., 1842). This measure caused intense indignation among the diocesan Catholic clergy, who denounced the Protestant atmosphere of the university. Riffel retired to Mainz, where Bishop von Ketteler appointed him in 1851 professor of Church history in his newly organized ecclesiastical seminary. Death put a premature end to the teaching of this Catholic educator, who contributed largely to the restoration of a truly ecclesiastical spirit among the German clergy. He wrote: "Geschichtliche Darstellung des Verhältnisses zwischen Kirche und Staat", Mainz, 1836; "Predigten auf alle Sonn- und Festtage des Jahres", Mainz, 1839-40, 3rd ed., 1854; "Christliche Kirchengeschichte der neuesten Zeit", Mainz, 1841-46; "Die Aufhebung des Jesuitenordens", 3rd ed., Mainz, 1855.
GOYAU, L'Allemagne religieuse: le Catholicisme, II (Paris, 1905), 313.
N.A. WEBER
# Catullus 70

Number 70 of Catullus' Carmina.
English-language translations of Catullus 70 include:

## Translations of Carmina

See The poems of Gaius Valerius Catullus

## Standalone translations

* "Woman's Faith" translated by Edward Shepherd Creasy
# Castes and Tribes of Southern India/Pākanāti

​Pākanāti (eastern territory). — A sub-division of various Telugu classes, e.g., Balija, Golla, Kamsala, Kāpu, Māla, and Tsākala.
# Castes and Tribes of Southern India/Pānchāla

​Pānchāla.— A synonym for Canarese Kammālans, among whom five (pānch) classes of workers are included, viz., gold and silver, brass and copper, iron, and stone.
# Castes and Tribes of Southern India/Pālamala

​Pālamala.— Palama is recorded as a sub-division of the Kānikars of Travancore and Palamalathillom, said to denote the mountain with trees with milky juice, as an exogamous sept of the same tribe.
# Castes and Tribes of Southern India/Pālayakkāran

​Pālayakkāran. — See Mutrācha.
# Castes and Tribes of Southern India/Pāmula

​Pāmula (snake people).—A name for snake-charming Koravas, and Jōgis, who, in the character of itinerant showmen, exhibit snakes to the public. The name also occurs as an exogamous sept of Māla and Yānādi.
# Castes and Tribes of Southern India/Pāncha

​Pāncha.— Pāncha, meaning five, is recorded as a sub-division of the Linga Balijas, and Pānchachāra or Pānchamsāle as a sub-division of Lingāyats. In all these, pāncha has reference to the five ācharas or ceremonial observances of the Lingāyats, which seem to vary according to locality. Wearing the lingam, worshipping it before meals, and paying reverence to the Jangam priests, are included among the observances.
# Castes and Tribes of Southern India/Pānchalinga

​Pānchalinga (five lingams). — An exogamous sept of Bōya. The lingam is the symbol of Siva.
# Castes and Tribes of Southern India/Pālua

​Pālua.—A sub-division of Badhōyi.
# Castes and Tribes of Southern India/Pālāvili

​Pālāvili.— A gotra of Gollas, who are not allowed to erect pālāvili, or small booths inside the house for the purpose of worship.
# Castes and Tribes of Southern India/Pāl

​Pāl (milk). — Pāl or Pāla has been recorded as a sub-division of Idaiyan and Kurumba, and an exogamous sept of Māla. (See Hālu.)
# Castes and Tribes of Southern India/Ōjali

​Ōjali.—The Ōjali, Vōjali, or Ōzolu are summed up, in the Madras Census Report, 1901, as being "Telugu blacksmiths in the Vizagapatam Agency. They eat beef, but are somewhat superior to the Paidis and Mālas in social position. They are also called Mettu Kamsali." It is stated in the Vizagapatam Manual that, during the reign of Chōla Chakravati, the Kamsalas (artisans) claimed to be equal to Brāhmans. This offended the sovereign, and he ordered their destruction. Some only escaped death by taking shelter with people of the 'Ōzu' caste. As an acknowledgment of their gratitude many of the Kamsalas have ōzu affixed to their house-name, e.g.,Kattōzu, Lakkōzu.
# Castes and Tribes of Southern India/Ōlai

​Ōlai.— A sub-division of Palli, the members of which wear a ear ornament called ōlai.
# Castes and Tribes of Southern India/Īsan

​Īsan (god). — A title of Kōliyan.
# Castes and Tribes of Southern India/Ōda vāndlu

​Ōda vāndlu (boatmen). — A synonym of Mīla, a fishing caste in Ganjam and Vizagapatam. Some prosperous Mīlas have adopted Ōda Balija as their caste name. (See Vāda.)
# Castes and Tribes of Southern India/Īte

​Īte.— The Ītevāndlu are a class of Telugu jugglers and acrobats, who "exhibit shows, such as wrestling, climbing high posts, rope-walking, etc. The women, like Dommara females, act as common prostitutes."*
# Castes and Tribes of Southern India/Īnichi

​Īnichi (squirrel). — A gōtra of Kurni.
# Castes and Tribes of Southern India/Ōdan

​Ōdan.— An occupational name of a class of Nāyars, who are tile-makers.
# Castes and Tribes of Southern India/Ōdhuvar

​Ōdhuvar (reader or reciter). — A name for Pandārams, who recite hymns in temples.
# Castes and Tribes of Southern India/Īswaran Vagaira

​Īswaran Vagaira. — A division of the Irulas of North Arcot. The name denotes that they belong to the Īswara (Siva) section.
# Catholic Encyclopedia (1913)/Mary of Cleophas

From volume 9 of the work.
This title occurs only in John, xix, 25. A comparison of the lists of those who stood at the foot of the cross would seem to identify her with Mary, the mother of James the Less and Joseph ( Mark, xv, 40; cf. Matt., xxvii, 56). Some have indeed tried to identify her with the Salome of Mark, xv, 40, but St. John's reticence concerning himself and his relatives seems conclusive against this (cf. John, xxi, 2). In the narratives of the Resurrection she is named "Mary of James"; (Mark, xvi, 1; Luke, xxiv, 10) and "the other Mary" (Matt., xxvii, 61; xxviii, 1). The title of "Mary of James" is obscure. If it stood alone, we should feel inclined to render it "wife of (or sister of) James", but the recurrence of the expression " Mary the mother of James and Joseph" compels us to render it in the same way when we only read " Mary of James". Her relationship to the Blessed Virgin is obscure. James is termed ' of Alpheus", i.e. presumably "son of Alpheus". St. Jerome would identify this Alpheus with Cleophas who, according to Hegesippus, was brother to St. Joseph (Hist. eccl., III, xi). In this case Mary of Cleophas, or Alpheus, would be the sister-in-law of the Blessed Virgin, and the term "sister", adelphe, in John, xix, 25, would cover this. But there are grave difficulties in the way of this identification of Alpheus and Cleophas. In the first place, St. Luke, who speaks of Cleophas (xxiv, 18), also speaks of Alpheus (vi, 15; Acts, i, 13). We may question whether he would have been guilty of such a confused use of names, had they both referred to the same person. Again, while Alphas is the equivalent of the Aramaic, it is not easy to see how the Greek form of this became Cleophas, or more correctly Clopas. More probably it is a shortened form of Cleopatros.
HUGH POPE
# Catholic Encyclopedia (1913)/Mary de Cervellione

From volume 9 of the work.
(or DE CERVELLO)
Popularly styled "de Socos" (of Help) Saint, born about 1230 at Barcelona; died there 19 September, 1290. She was a daughter of a Spanish nobleman named William de Cervellon. One day she heard a sermon preached by Blessed Bernard de Corbarie, the superior of the Brotherhood of Our Lady of Ransom at Barcelona, and was so deeply affected by his pleading for the Christian slaves and captives in the hands of the Turks that she resolved to do all in her power for their alleviation. In 1265 she joined a little community of pious women who lived near the monastery of the Mercedarians and spent their lives in prayer and good works under the direction of Blessed Bernard de Corbarie. They obtained permission to constitute a Third Order of Our Lady of Ransom (de Mercede) and to wear the habit of the Brotherhood of Our Lady of Ransom. In addition to the usual vows of tertiaries, they promised to pray for the Christian slaves. Mary was unanimously elected the first superior. On account of her great charity towards the needy she began to be called Maria de Socos (Mary of Help) a name under which she is still venerated in Catalonia. Her cult, which began immediately after her death, was approved by Innocent XII in 1692. She is invoked especially against shipwreck and is generally represented with a ship in her hand. Her feast is celebrated on 25 September.
Acta SS., September, VII, 152-171; DUNBAR, Dictionary of Saintly Women, II (London, 1905), 56-7; ULATE, Vita Cathalauniœ virginis Mariœ de Cervellon (Madrid, 1712); AYALA, Vida de s. Maria del Socos de la orden de N. S. de las Mercedes (Salamanca, 1695); CORBERA, Vida y hechos maravillo sas de d. Maria de Cerveilon, clamado Maria Socos (Barcelona, 1639): a Life written by her contemporary JOHN DE LAES is printed in Acta SS., loc. cit.
MICHAEL OTT.
# Catholic Encyclopedia (1913)/Mary of Romans 16:6

From volume 9 of the work.
Unknown outside of this single verse (Romans 16:6). She had "laboured much among" the Roman Church, hence St. Paul's salutation to her. It is only a conjecture that she is the same as the mother of John Mark.
HUGH POPE
# Catholic Encyclopedia (1913)/Heptarchy

From volume 7 of the work.
(ANGLO-SAXON HEPTARCHY)
By the term heptarchy is understood that complexus of seven kingdoms, into which, roughly speaking, Anglo-Saxon Britain was divided for nearly three centuries, until at last the supremacy, about the year 829, fell definitely and finally into the hands of Wessex.
The use of the term is as old as the sixteenth century, and it is employed in Camden's "Britannia", but its propriety has been much questioned. One objection made against it is that, upon the analogy of other similar compounds, heptarchy ought strictly to mean a ruling body composed of seven persons. Another set of critics urge that during the period referred to there were often more than seven independent kingdoms in England, and still more frequently fewer. However, the retention of this loose term has been sanctioned by Stubbs and other modern historians on the ground of its obvious convenience; and, as Stubbs remarks, during the greater part of the early Saxon period "there were actually seven kingdoms of Germanic origin in the island".
The kingdoms in question were Wessex, Sussex, Kent, Essex, East Anglia, Mercia, and Northumbria; though in this last Deira and Bernicia were constantly regarded as separate kingdoms. Between these nominally independent states war, and as a consequence some measure of subjugation, was continually occurring. Moreover, it has to be admitted that in the early chronicles and charters persons who must have ruled over much smaller tracts of territory than are presupposed in this heptarchic division are also styled cyning (king) or rex. Edwin, King of Deira, a part of Northumbria, who was converted by St. Paulinus (c. 627), slew five "kings" when fighting against the Saxons. Again four kings were reigning at one and the same time in Sussex and three in Essex. There were also kings of the Hwiccas (Worcestershire and Warwickshire), as well as a separate Kingdom of the Middle Angles and of Lindsey.
As regards the reception of Christianity, the heptarchic kingdoms seem in a measure to have formed the earliest units of ecclesiastical organization, Kent of course being the first to accept the Gospel. But even here we find St. Augustine, before his death, consecrating St. Justin to be Bishop of Rochester, a second see within the Kingdom of Kent, at the same time that he consecrated St. Laurence to be his own successor at Canterbury, and St. Mellitus to be Bishop of London, which was included in the Kingdom of Essex.
There is of course a large literature dealing with the divisions of Anglo-Saxon England from the sixth to the ninth century. The subject of this article, so far as regards the nature of early kingship, is specially discussed in CHADWICK, Anglo-Saxon Institutions (London, 1905), 269-307. But see also LINGARD, Anglo-Saxon Church (London, 1845); GREEN, The Making of England (London, 1883); and for an exaggeratedly Anglican standpoint consult G. F. BROWNE, The Conversion of the Heptarchy.
HERBERT THURSTON
# Catholic Encyclopedia (1913)/Henry of Herford

From volume 7 of the work.
(Or HERWORDEN; HERVORDIA)
Friar and chronicler; date of birth unknown; died at Minden, 9 Oct., 1370. He was a native of Herworden, Westphalia, and was professed in the Dominican friary at Minden. There he wrote his chronicle "Liber de rebus memorabilioribus", in which he summarizes the work of older historians from Eusebius down to the writers of his own age. The work, which is continued down to the coronation of the Emperor Charles IV in 1355, was one of the chief sources of historical information in fourteenth-century literature. It was printed under the editorship of Potthast at Göttingen in 1859. He also composed the "Catena aurea in decem partes distincta", a summary of theology, and a treatise - still unpublished - "De Conceptione Virginis gloriosae". Seven years after his death the emperor caused his remains to be solemnly transferred to a place of honour near the high altar.
FABRICIUS, Biblioth. med. aet. (1735), III, 658-9; POTTHAST, Chronicon Henrici de Hervordia (Göttingen, 1859), Diss. I; FRANKLIN, Dictionnaire des Noms, Surnoms et Pseudonymes Latins de 1'histoire littéraire du Moyen Age (Paris, 1875); WEGELE in Allgemeine deutsche Biographie (1881); STREBER in Kirchenlex.; DIEKAMP in Zeitschr. Gesch. Altert. Westfal. (1899), LVII, 90-103; HURTER, Nomenclator; CHEVALIER, Répertoire des sources historiques du Moyen Age (Paris, 1905).
EDWIN BURTON
# Catholic Encyclopedia (1913)/Hephæstus

From volume 7 of the work.
A titular see of Augustamnica Prima, mentioned by Hierocles (Synecd., 727, 9), by George of Cyprus, and by certain rare documents, as among the thirteen towns of that province. It was a suffragan of Pelusium (see Parthey's "Notitia Prima" and the Coptic allusion to it published by J. de Rougé, in his "Géographie ancienne de la Basse Egypte" (Paris, 1891, 157). Lequien (Oriens christ., II, 547) mentions only two bishops: John, who took part in the two Councils of Ephesus (431 and 449), and Peter, present at the Council of Constantinople in 459. Both the native name of Hephæstus and its site are unknown.
GELZER, Georgii Cyprii descriptio orbis romani (Leipzig, 1890), 112; SMITh, Dict. Greek and Roman Geogr., s. v.
S. Pétridès.
# Catholic Encyclopedia (1913)/Henry of Huntingdon

* related authors: Henry of Huntingdon.
* sister projects: Wikidata item.
From volume 7 of the work.
Historian; b. probably near Ramsey, Huntingdonshire, between 1080 and 1085; d. 1155. Little is known of his life except from chance allusions in his own works. He refers to the Abbot of Ramsey as his lord, to Lincoln as his diocese and to Albinus of Angers as his teacher. The opening section of his "Epistola de contemptu mundi" suggests that he was educated in the household of the Bishop of Lincoln, Robert Bloet (1093-1123). In 1109 or 1110 he was made archdeacon of Huntingdon, so that he was then already a priest. His interest in history was due to a visit to the Abbey of Bec, which he made while accompanying Archbishop Theobald to Rome in 1139, for at Bec he met the Norman historian, Robert de Torigny, who brought to his notice the "Historia Britonum" of Geoffrey of Monmouth. Shortly after he was himself requested by Alexander, Bishop of Lincoln, to undertake the composition of a history, using the writings of Venerable Bede as a groundwork. This he did, carrying the work down to the death of Stephen in 1154. The early part of his work is taken from the customary sources, but from 1127 he is original and writes as an eye-witness. His details are, however, occasionally invented, and his chronology is not reliable. To the later copies of his history he added two books entitled "De miraculis" and "De summitatibus", the former relating the miracles of several Anglo-Saxon saints, the latter containing his epilogue and three letters of historical subjects. One of these is the "Epistola de contemptu Mundi", printed in Migne (P.L., CXCV), Wharton (Anglia Sacra, II), and elsewhere as a separate work. Two books of epigrams are found in a Lambeth MS., and according to Leland there were six other books of these, as well as eight books "De Amore", and treatises "De Herbis", "De Aromatibus", "De Gemmis", and "De Lege Domini", but these are no longer extant. Probably he died in 1155, as a new archdeacon of Huntingdon is found in that year. His tomb is in Lincoln Cathedral. "Henrici Archidiaconi Huntendunensis Historia Anglorum", edited by Thomas Arnold (R. S., London, 1879), is the latest and most critical edition, with a valuable introduction. The history, first printed by Saville in "Scriptores post Bedam" (London, 1596), is reprinted in Migne, P.L., CXCV. The "Epistola de contemptu Mundi" is printed in Wharton's "Anglia Sacra", II, as well as in the Rolls Series and Migne. One book of the epigrams will be found in Wright's "Anglo-Latin Satirical Poets and Epigrammatists of the Twelfth Century", II, R.S. (London, 1872).
CAPGRAVE, De Henrico Archidiacono Huntingdonensi in De Illustribus Henricis (R.S., London, 1858); contains little or nothing. HARDY, Descriptive Catalogue (London, 1865-71); LIEBERMANN, Heinrich von Huntingdon in Forschungen zur deutschen Geschichte, XVIII (Leipzig, 1878); LUARD in Dict. Nat. Biog., s.v.
EDWIN BURTON
# Catholic Encyclopedia (1913)/Henry of Rebdorf

From volume 7 of the work.
Alleged author of an imperial and papal chronicle of the thirteenth and fourteenth centuries, is not an historical personage. The only connexion between the chronicle to which the name of Henry of Rebdorf has been attached and the foundation of the Augustinian canons at Rebdorf, near Eichstätt, Bavaria, lay in the fact that the first editor of the said chronicle published it from a manuscript preserved there, and now in the Bibliothèque Nationale at Paris, while other manuscripts, displaying no essential points of difference, are known to exist in the monastery of Neuburg and in the Hof-bibliothek at Vienna. Its title is: "Chronica", or "Annales rerum ab imperatoribus Adolpho, Alberto, Friderico, Ludovico Bavarico et Carolo IV. gestarum", or again "Annales imperatorum et paparum". It is a chronological treatise extending from 1294 to 1362, and consists of two parts. The first part is a sequel to what is called the" Flores Temporum", a well-known chronicle of the world's history compiled by a Swabian Franciscan, and reaches to the year 1343; it was probably compiled by an unknown writer about 1346 or 1347. The second part is a history of the twenty years from 1343 to 1363. Its author was the magister Heinrich Taub, or Heinrich der Taube (Heinrich the Deaf), or Henricus Surdus of Selbach, who officiated as chaplain at St. Willibald's in Eichstätt and died about 1364. Practically nothing has been learned of his life. We only know that he journeyed to Rome in 1350, for the purpose of gaining the jubilee indulgence, and that in 1361 he admired at Nuremberg the crown jewels then exhibited in honour of the christening of the new-born imperial prince, Wenceslaus. Various conjectures have been made as to the personality of the author, but nothing certain has been established. The chronicle itself, particularly in its second part, has some importance, and was first edited by Freher in "Rerum Germanicarum Scriptores", I, 411-52 (Frankfort-on-the-Main, 1600); 2nd ed., 1634; again by Gewold (Ingolstadt, 1618); later by Struve (Strasburg, 1717), and finally by Böhmer-Huber in "Fontes rerum Germanicarum", IV (1868), 507-68. It was translated into German under the title: "Annales Imperatorum et Paparum Eistettenses", by Dieringer (Eichstätt, 1883); also by Grandaur in the "Geschichtschreiber der deutschen Vorzeit" (Leipzig, 1883).
SCHULTE, Die sogenannte Chronik des Heinrich von Rebdorf. Ein Beitrag zur Quellenkunde des 14. Jahrhunderts (Münster, 1879).
PATRICIUS SCHLAGER.
# Catholic Encyclopedia (1913)/Heortology

From volume 7 of the work.
Heortology (from the Greek ἑορτή, festival, and λογος, knowledge, discourse) etymologically implies a relation to feasts or festivals in general, an exposition of their meaning. The word, however, is used to denote specifically the science of sacred festivals, embracing the principles of their origin, significance, and historical development, with reference to epochs or incidents in the Christian year. (See Feasts, Ecclesiastical.)
P. J. MacAuley
# Catholic Encyclopedia (1913)/Collectarium

From volume 4 of the work.
(Sometimes COLLECTARIUS, COLLECTANEUM, ORATIONALE, CAPITULARE), the book which contains the Collects. In the Proprium de Tempore of the Roman Missal the title Statio, with the name of some saint or mystery, is frequently prefixed to the Introit of the Mass. It signifies that in early times, probably down to the fourteenth century, the clergy and people celebrated on those days the Divine mysteries in the churches dedicated in honour of that saint or mystery. Before going in procession to the statio they assembled in some nearby church to receive the pontiff, who recited a prayer which was called the Collect. This name was given to the prayer either because it was recited for the assembled people, or because it contained the sum and substance of all favours asked by the pontiff for himself and the people, or because in an abridged form it represented the spirit and fruit of the feast or mystery. In course of time it was used to signify the prayers, proper, votive, or prescribed by the ecclesiastical superiors (imperatæ), recited before the Epistle, as well as the Secrets and the Post-Communions. Later it was applied to the prayers said at Divine Office or any liturgical service.
ZACCARIA, Bibliotheca Ritualis (Rome, 1776), I; BERNARD, Cours de Liturgie Romaine: La Messe (Paris, 1898), II; VAN DER STAPPEN, Sacra Liturgia (Mechlin, 1902), II; CARPO, Compendiosa Bibliotheca Liturgica (Bologna, 1879); GIHR, The Holy Sacrifice of the Mass, tr. (St. Louis, Missouri, 1903).
A.J. SCHULTE