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# Catholic Encyclopedia (1913)/Eastern Vicariate of the Cape of Good Hope

From volume 6 of the work.
The Eastern Vicariate of the Cape of Good Hope was established in 1847, when the Vicariate of the Cape of Good Hope was divided into Eastern and Western. Later the Eastern Vicariate was subdivided three times. As now constituted, it is bounded on the north by the Orange River, on the west by the civil districts (included in the vicariate) of Hopetown, Richmond, Murraysberg, Britstown, Jansenville, Humansdorp, Aberdeen, and Uitenhage; on the south by the Indian Ocean; on the east by the western boundary of Tembuland, Griqualand East, and the southwestern boundary of Basutoland.
On 27 December, 1847, Dr. Devereux was consecrated, in Cape Town, Bishop of Paneas and first Vicar Apostolic of the Eastern Vicariate, by Dr. Griffith, under whom he had worked for nine years. Through the Dhanis family of Belgium the new vicar Apostolic received the first considerable funds to start work. But his life was spent in the turmoil of Kafir wars, and was a struggle with poverty and the dearth of priests. His successor, Dr. Moran, had been curate of Irishtown, Dublin, and arrived in the colony in November, 1856. He was a man of great energy, and a strenuous opponent of the grant of responsible government. The Sacred Congregation of Propaganda appointed him first Bishop of Dunedin, New Zealand, in 1870. Next year, the Rev. J. D. Ricards was consecrated bishop at Grahamstown, with the title in partibus of Retimo, by the Vicar Apostolic of Natal, Dr. Allard. Dr. Ricards had already spent twenty-two years in the country and, whether as a writer, or lecturer, or pastor, had left his mark in the land. He founded the "Cape Colonist", a paper which did a unique work in its day by its fearless advocacy of purity in public life and sane views on the native problems. Several of the bishop's larger controversial works are still read and highly appreciated. In 1880 he brought to South Africa the first contingent of Trappists, who were to teach the natives not only the Christian faith, but the much needed lesson of work. The expansion of this order (since transferred to the Natal Vicariate) has been remarkable. About two years before Dr. Ricards's death a coadjutor was appointed in the person of Dr. Strobino, who, however, became a hopeless invalid soon after the death of Dr. Ricards. Dr. Strobino was succeeded in 1896 by his coadjutor, the Rt. Rev. Hugh MacSherry, formerly administrator of Dundalk in Ireland, who had been consecrated a few months before.
There are 74 churches, chapels, and stations in the Eastern Vicariate, served by 52 priests, of whom 18 belong to the Society of Jesus, and two are Trappists. There are 44 schools, mission and private, two orphanages, and one nursing home. The number of men not in Holy orders belonging to religious institutes is 37 — Marists, de la Salle Brothers, and Jesuits. There are 331 religious women — Dominicans, Sisters of Nazareth, of the Holy Cross, of the Little Company of Mary, of the Assumption. The Catholic population is more than 13,000, of whom only a few hundred are natives.
Sidney R. Welch.
# Catholic Encyclopedia (1913)/Eberhard Billick

From volume 2 of the work.
(Also Steinberger, Lat. Latomus, Lapicida).
German theologian, opponent of the Reformation, born 1499 or 1500 at Cologne; died there 12 January, 1557. Of a family which gave a number of prominent men to the Carmelites of Cologne, Eberhard entered the Carmelite Order in 1513, took his vows in 1514, became a priest and master of students in 1525, and reader of divinity in 1526; he matriculated at the University of Cologne in 1528, was made Prior of Cassel, 1531, Prior of Cologne, 1536-42, received his licentiate and doctorate of divinity, 1540 and in 1542 was appointed Provincial of the province of Lower Germany. He retained this dignity until his death, for, although nominated auxiliary Bishop of Cologne, he did not live to be consecrated. Billick's activity on behalf of his order was successful; he enrolled numerous candidates, improved the plan of studies, saved several monasteries from destruction, re-established others, and reformed both his own province and that of Upper Germany, His chief importance, however, lies in his dealings with the Archbishop of Cologne. If Cologne remained true to the Catholic cause the merit is principally due to the provincial of the Carmelites. As the leader of the lower clergy he protested against the heretical tendencies of Archbishop Hermann von Wied, who since 1536 had favoured the Reformers. Von Wied was excommunicated in 1546, gave up the archbishopric in 1547, and died in 1552. It was Billick's exposure of the archbishop's breach of faith that led to the latter's deposition. Writing against Bucer, Billick drew upon himself the ire of Luther and Melanchthon. He took part in the disputations of Worms, 1540, Ratisbon, 1541 and 1546, and Augsburg, 1547, and as theologian accompanied the new Archbishop of Cologne to the Council of Trent, 1551.
B. Zimmerman.
# Catholic Encyclopedia (1913)/Eurœa

From volume 5 of the work.
Eurœa, a titular see of Epirus Vetus in Greece, suffragan of Nicopolis. Euroea is mentioned by Hierocles (Synecdemus, 651, 6). Justinian transferred its inhabitants to an islet in a neighboring lake and built there a strong city (Procop., De aedif., IV, 1). We know five bishops of Euroea; the first, St. Donatus, lived under Theodosius I, the last is mentioned in a letter of Pope St. Gregory the Great about 603 (Lequien, Or. christ., II, 143). The site of the city is unknown; Lequien identifies it with Paramythia, which is called Aï Donat (St. Donatus) by the Turks, in the vilayet of Janina. Others have placed it at Limboni, now proved to be Photice, others at Janina itself.
S. Pétridès.
# Catholic Encyclopedia (1913)/Europus

From volume 5 of the work.
Europus, a titular see in Provincia Euphratensis, suffragan of Hierapolis. The former name of this city was Thapsacus (Thaphsakh), an Aramean word which means "ford"; it was an important trade-center at the northern limit of Solomon's kingdom (III K., iv, 24). The younger Cyrus and Alexander the Great forded the Euphrates at this point. The Macedonians called it Amphipolis. It took finally a third name, Europos, under which it is mentioned by the geographers Ptolemy, Pliny, Hierocles, Georgius Cyprius, etc. and figures in the "Notitia episcopatuum" of the Antiochene patriarchate. (See Echos d'Orient, 1907, 145.) We know but one of its Greek bishops, in 451 (Lequien, Oriens christ., II, 949), and a Jacobite one, between 793 and 817 (Revue de l'Orient Chretien,1899, 451). Justinian built a fortress at Europus (Procop., De aedif., II, 9). When the city was destroyed is unknown. Its ruins stand at Djerabis, a corrupted form of Europos, on the right bank of the Euphrates, about twenty-five kilometers south of Biredjik, in the vilayet of Aleppo.
S. Vailhé.
# Catholic Encyclopedia (1913)/Eugénie de Gramont

From volume 6 of the work.
Gramont, Eugénie de, religious of the Society of the Sacred Heart; b. at Versailles, 17 September, 1788; d. at Paris, 19 November, 1846. Her father, the Count de Gramont d'Aster, was attached to the Court of Louis XVI; he had married a daughter of the Count de Boisgelin, maid of honour to Queen Marie Antoinette. The family was driven into exile by the fall of the monarchy and, after travelling in Germany and Italy, settled at Richmond in England. After the death of the Count de Gramont d'Aster his widow was for a time in straitened circumstances, and maintained herself and her child by teaching. She soon returned to France, where Eugénie learnt, at Amiens, to know the new Society of the Sacred Heart, of which she became a member in 1806. Her mother also joined it a few years afterwards, and made her novitiate under the guidance of her own daughter. In 1815, notwithstanding her youth and the drawback of a slight physical deformity, Mother de Gramont was placed in charge of the first school of the Sacred Heart, opened in Paris, Rue des Postes, afterwards transferred to the Rue de Varenne. The school flourished under her care and, after a short interruption of her work by the revolution of 1830, she was sent back to govern the house as superioress and continued to do so until her death in 1846. Mother de Gramont's remarkable intelligence and influence were of great value in the important work entrusted to her, and she established the school in the Rue de Varenne so firmly in its position that the only anxiety of the foundress of the society concerning it was the success, almost too brilliant for her love of hiddenness and simplicity, which attended the work. She knew the weak side of Mother de Gramont's character as well as her great gifts, and she was not deceived as to the dangers of a mind which was too receptive of strong influences and very difficult to disillusion. In a time of trial, during the first year of her religious life at Amiens, when the existence of the Society of the Sacred Heart was in great danger, Mother de Gramont was one of those who were misled by the action of M. de St. Esteve; and again, in another critical moment in 1839, she took a line of conduct in opposition to the foundress which she afterwards recognized and deplored to the end of her life; her sorrow for her error, it is said, hastened her death. She died in the most perfect union of affection with the foundress, Blessed Madeleine Sophie Barat, asking pardon of her and of the whole society for the errors of judgment into which she had been led - her personal devotedness to the mother general had never wavered.
Janet Stuart.
# Catholic Encyclopedia (1913)/Eulogia

From volume 5 of the work.
Eulogia (Greek eulogia, "a blessing").—The term has been applied in ecclesiastical usage to the object blessed. It was occasionally used in early times to signify the Holy Eucharist, and in this sense is especially frequent in the writings of St. Cyril of Alexandria. The origin of this use is doubtless to be found in the words of St. Paul (I Cor., x, 16): to poterion tes eulogias ho eulogoumen. But the more general use is for such objects as bread, wine, etc., which it was customary to distribute after the celebration of the Divine Mysteries. Bread so blessed, we learn from St. Augustine (De peccat. merit., ii, 26), was customarily distributed in his time to catechumens, and he even gives it the name of sacramentum, as having received the formal blessing of the Church: "Quod acceperunt catechumeni, quamvis non sit corpus Christi, sanctum tamen est, et sanctius quam cibi quibus alimur, quoniam sacramentum est" (What the catechumens receive, though it is not the Body of Christ, is holy—holier, indeed, than our ordinary food, since it is a sacramentum). For the extension of this custom in later ages, see Antidoron; Liturgical Use of Bread.
The word eulogia has a special use in connection with monastic life. In the Benedictine Rule monks are forbidden to receive "litteras, eulogias, vel quaelibet munuscula" without the abbot's leave. Here the word may be used in the sense of blessed bread only, but it seems to have a wider signification, and to designate any kind of present. There was a custom in monasteries of distributing in the refectories, after Mass, the eulogiae of bread blessed at the Mass.
ARTHUR S. BARNES
# Catholic Encyclopedia (1913)/Eumenia

From volume 5 of the work.
Eumenia, a titular see of Phrygia Pacatiana in Asia Minor, and suffragan to Hierapolis. It was founded by Attalus II Philadelphus (159-138 B.C.) at the sources of the Cludrus and near the Glaucus, on the site of the modern Ishekli, the center of a nahic in the vilayet of Brusa (1000 inhabitants). The new city was named by its founder after his brother Eumenes. Numerous inscriptions and many coins remain to show that Eumenia was an important and prosperous city under Roman rule. On its coins it boasts of its Achnean origin. The spread of Christianity is, however, the most interesting fact in its history. As early as the third century its population was in great part Christian, and it seems to have suffered much during the persecution of Diocletian. Its bishop and martyr, St. Thraseas (Euseb., H. E., V, xxiv), must belong to this period. Another bishop, Metrodorus, known by an inscription, lived probably soon after Emperor Constantine. Four other bishops are known by their subscriptions to proceedings of councils—Theodore in 361, Leo in 787, Paul and Epiphanius in 879 (Lequien, Oriens christ., I, 807). The see is mentioned in the "Notitiae episcopatuum" as late as the twelfth or thirteenth centuries.
S. Pétridès.
# Civilization and Barbarism/Errata

ERRATA
Page 30th, line 1st, for Christian read Chilian.
" " line 16th, for Ariste read Triste.
" 130th, line 2d from below, for crisis social read social crisis.
" 136th, line 9th, for fifty-foot soldiers read fifty foot-soldiers.
" 248th, line 4th, for Agacucho read Ayacucho.
" 255th, line 1st, for mountaineers read montoneros.
" 262d, line 1st, for mountaineers read montoneros.
" 264th, line 17th, for sacreligious read sacrilegious.
" 276th, lines 4th and 5th from below, for pyramids read desert of Sahara.
Page 284th, line 13th, for cathedral read pulpit.
" 308th, line 1st from below, strike out Doctor.
" 321st. line 8th, for Jachel read Jachal.
" 322d, lines 6th and 8th, for Leprida read Laprida.
" 323d, lines 3d and 8th from below, for Rickard read Richard.
" 327th, lines 12th and 13th from below, for Antonio read Nazario.
" 330th, line 7th from below, for Brinuela read Brizuela.
" 343d, line 9th, for Uspellata read Huspellata.
" " line 10th, for Sagrana read Lagrano.
" 345th, line 15th from below, for Radies read Kadies.
" 353d, lines 1st and 5th, for Bolivar read Bolivia.
" " " " for under whom read where.
" 359th, line 16th from below, for Durqué read Durqui.
" 360th, line 8th, for Sanatuolas read San Nicolas.
" " " from below, for Durqué read Durqui.
" 367th, line 9th, for Durqué read Durqui.
" 373d, line 15th, for Belgrave read Belgrano.
" 374th, line 3d from below, for Dr. Francia, the tyrant of Paraguay spent, read From France were sent.
Page 374th, line 2d from below, for in read to foster.
" 378th, line 16th, for Commander-in-chief read Chief-of-staff.
" 585th, line 1st, for Commander-in-chief read President.
# Civilization and Beyond

* related portals: History of civilization.
* sister projects: Wikidata item.
This book is not copyrighted. It may be reproduced by anybody and distributed in any quantity as a whole. It should not be summarized, abbreviated, garbled or chopped into out-of-context fragments.
    Social Science Institute, Harborside, Maine
       August 1975
Preface: Learning from History Introduction: Thoughts about History and Civilization
* Part I. The Pageant of Experiment With Civilization
** CHAPTER ONE: EXPERIMENTS IN EGYPT AND EURASIA
** CHAPTER TWO: ROME'S OUTSTANDING EXPERIMENT
** CHAPTER THREE: THE ORIGINS OF WESTERN CIVILIZATIONS
** CHAPTER FOUR: THE LIFE CYCLE OF WESTERN CIVILIZATION
** CHAPTER FIVE: FEATURES COMMON TO CIVILIZATIONS
* Part II. A Social Analysis of Civilization
** CHAPTER SIX: THE POLITICS OF CIVILIZATION
** CHAPTER SEVEN: THE ECONOMICS OF CIVILIZATION
** CHAPTER EIGHT: THE SOCIOLOGY OF CIVILIZATION
** CHAPTER NINE: IDEOLOGIES OF CIVILIZATION
* Part III. Civilization Is Becoming Obsolete
** CHAPTER TEN: WORLDWIDE REVOLUTION DISRUPTS CIVILIZATION
** CHAPTER ELEVEN: WESTERN CIVILIZATION ATTEMPTS SUICIDE (1914-1945)
** CHAPTER TWELVE: TALKING PEACE AND WAGING WAR
* Part IV. Steps Beyond Civilization
** CHAPTER THIRTEEN: TEN BUILDING BLOCKS FOR A NEW WORLD
** CHAPTER FOURTEEN: MOVING TOWARD WORLD FEDERATION
** CHAPTER FIFTEEN: INTEGRATING A WORLD ECONOMY
** CHAPTER SIXTEEN: CONSERVING OUR NATURAL ENVIRONMENT
** CHAPTER SEVENTEEN: REVAMPING THE SOCIAL LIFE OF THE PLANET
** CHAPTER EIGHTEEN: MAN COULD CHANGE HUMAN NATURE
** CHAPTER NINETEEN: MAN COULD BREAK OUT OF THE AGE-LONG PRISON HOUSE OF CIVILIZATION AND ENTER A NEW WORLD
Suggested Readings and References
This work is in the public domain worldwide because it has been so released by the copyright holder.
Public domainPublic domainfalsefalse
# Catholic Encyclopedia (1913)/Hadrian

From volume 7 of the work.
Martyr, died about the year 306. The Christians of Constantinople venerated the grave of this victim of Diocletian's persecution. We are told by legendary and unverified records, which have been preserved in Greek and Latin, that Hadrian was an officer in the bodyguard of Emperor Galerius. In this capacity he was present one day, with the emperor, at the trial and torture of twenty-two Christians in Nicomedia. He was so impressed that he forthwith declared himself a Christian, and with the others was thrown into prison. His wife, Natalia, who had secretly become one herself, cheered and ministered to her husband and his fellow-prisoners. The account given in the Acts of the martyrs is embellished with a number of legendary and, in part, very poetical details. Hadrian and his companions in martyrdom were finally put to death. Their members were first broken, after which they were delivered up to the flames. Natalia is supposed to have brought to Constantinople the mortal remains of her martyred husband. Another legend speaks of a martyr, Hadrian of Nicomedia, who figures in the Roman Martyrology and in the Greek Menaion under 26 August. Though different in detail, the story deals with the same person. The remains of St. Hadrian were later laid in the church erected under his name and patronage on the Roman forum, which church (S. Adriano al Foro) is standing at the present day. The feast of the translation, which, in the Roman Church is the principal feast of this martyr and of his companions, is celebrated on 8 September. The Roman Martyrology, however, mentions them also on 4 March, while the Greek calendar places their feast on 26 August. On this last date the Roman Martyrology likewise makes mention of a Hadrian.
J.P. KIRSCH
# Catholic Encyclopedia (1913)/Hadrumetum

From volume 7 of the work.
(ADRUMETUM, also ADRUMETUS).
A titular see of Byzacena. Hadrumetum was a Phoenician colony earlier than Carthage, and was already an important town when the latter rose to greatness. Hannibal made use of it as a military base in his campaign against Scipio at the close of the Second Punic War. Under the Roman Empire it became very prosperous; Trajan gave it the rank of a colonia. At the end of the third century it became the capital of the newly-made province of Byzacena. After suffering greatly from the Vandal invasion, it was restored by Justinian, who called it Justinianopolis. It was again afflicted by the Arabs (to whom it is known as Susa) and restored by the Aglabites in the eleventh century. In the twelfth century Norman of Sicily held it fora time; the French captured it in 1881.
Susa has today 25,000 inhabitants, of whom 1100 are French, and 5000 are other Europeans, mainly Italians and Maltese. It is a government centre in the Province of Tunis. It has a few antiquities and some curious Christian catacombs. The native portion of the town has hardly altered. It has a museum, a garrison, an important harbour, and there are many oil wells in the neighbourhood.
Between 255 and 551 we know of nine bishops of Hadrumteum, the last of whom was Primasius, whose works are to be found in P.L., LXVIII, 467.
S. Pétridès.
# Catholic Encyclopedia (1913)/Haggith

From volume 7 of the work.
This is the ordinary form of the name in the English Bible; it corresponds better to the Hebrew Haggith, "Festive", than Aggith, as the name is spelled in I Par., iii, 2. Haggith was one of David's wives (II Kings, iii,4). Whose daughter she was, we are not told. The Bible records only thatshe born to him Adonias, the fourth of his sons, in Hebron, before he was king over all Israel. That she was an uncommonly remarkable woman, seems to be suggested from the custom of Biblical writers to speak usually of Adonias as "the son of Haggith". Although harem intrigues have ever played a great part in the East, nothing indicates, however, that Haggith had anything to do either with the attempt of her son to secure for himself the crown of Israel (III Kings, I, 5-53), or with his fatal request, likely also prompted by political motives, to obtain his father's Sunamite concubine, Abisag, from Solomon (III Kings, ii, 13-25).
CHARLES L. SOUVAY
# Catholic Encyclopedia (1913)/Haito

From volume 7 of the work.
(HATTO).
Bishop of Basle; b. in 763, of a noble family of Swabia; d. 17 March, 836, in the Abbey of Reichenau, on an island in the Lake of Constance. At the age of five he entered that monastery. Abbot Waldo (786-806) made him head of the monastic school, and in this capacity he did much for the instruction and classical training of the monks, as well as for the growth of the library. When Waldo was transferred to the Abbey of St. Denis, near Paris, in 806, Haito was made Abbot of Reichenau, and about the same time Bishop of Basle. He enjoyed the confidence of Charlemagne and in 811 was sent with others to Constantinople on a diplomatic mission, which he fulfilled to the satisfaction of his master. The interests of his diocese and abbey were not neglected. He rebuilt the cathedral of Basle and the abbey church of Reichenau, and issued appropriate instructions for the guidance of clergy and people in the ways of religion. In 823 he resigned both positions, owing to serious infirmities, and spent the remainder of his life as a simple monk in the monastery of Reichenau.
Haito was the author of several works. He wrote an account of his journey to Constantinople, the "Hodoeporicon", of which, however, no trace has been found so far. In 824 he wrote the "Visio Wettini" (P.L., CV, 771 sqq.; Mon. Germ. Hist.: Poetae Lat. Aev. Car., II, 267 sqq.), in which he relates the spiritual experiences of Wettin, president of the monastic school of Reicheneau. The day before his death (4 November, 824) Wettin saw in a vision bad and good spirits; an angel took him through hell, purgatory, and heaven, and showed him the torments of the sinners and the joys of the saints. The book, which bears some resemblance to Dante's "Divina Commedia", was soon afterwards put into verse by Walafrid Strabo (Mon. Germ. Hist., loc. cit.). White Bishop of Basle, he issued a number of regulations in twenty-five chapters, known as the "Capitulare Haitonis" (P.L., CV, 763 sqq., Melon. Germ. Leg., Sect. II, Capitular. Reg. Franc., I, 363 sqq., Mansi, XIV, 393 sqq.), in which he legislated on matters of diocesan discipline. The statutes were probably published in a synod.
VAUTREY, Histoire des eveques de Bale. I (Einsiedeln. 1884); WATTENBACH, Deutschlands Geschichtsquellen (Berlin, 1904), I; HAUCK, Kirchengeschichte Deutschlands (Leipzig, 1890), II; BUCHI in Kirchliches Handlexikon, I; SCHRODL in Kirchenlex., V; WIEGAND in Realencyklopadie, VII.
FRANCIS J. SCHAEFER
# Collier's New Encyclopedia (1921)/Butt, Isaac

Edition of 1921; disclaimer.
​BUTT, ISAAC, an Irish patriot; the first to make political use of the phrase "Home Rule"; was the son of a Protestant rector, and was born in County Donegal, Sept. 16, 1813. Educated at Raphoe and at Trinity College, Dublin, he gained a brilliant reputation for his accomplished scholarship. In 1852 he was elected to Parliament as a Liberal Conservative for Youghal, for which constituency he sat until 1865. He defended Smith O'Brien and others in the State trials of 1848, and, with equal fearlessness and self-devotion, all the Fenian prisoners between the years 1865 and 1869. In 1871 he was elected for the city of Limerick to lead the Home Rule party, but soon found that he could not control them. He died May 5, 1879.
# Collier's New Encyclopedia (1921)/Caldecott, Randolph

Edition of 1921; disclaimer.
​CALDECOTT, RANDOLPH, an English artist; born in Chester, England, March 22, 1846. In 1882 he became a member of the Institute of Painters in Water-colors. He will chiefly be remembered by the admirable "Caldecott's Picture-books," which began in 1878, with "John Gilpin" and "The House that Jack Built." After vain attempts to restore his health by trips abroad, he died in St. Augustine, Fla., Feb. 12, 1886.