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# Catholic Encyclopedia (1913)/Mamertine Prison

From volume 9 of the work.
The so-called "Mamertine Prison", beneath the church of S. Giuseppe dei Falegnami, via di Marforio, Rome, is generally accepted as being identical with "the prison ... in the middle of the city, overlooking the forum", mentioned by Livy (I, xxxiii). It consists of two chambers, one above the other. The lower, known as the Tullianum, was probably built originally as a cistern, whence its name, which is derived from the archaic Latin word tullius, a jet of water — the derivation of Varro from the name of King Servius Tullius is erroneous. The Tullianum is a circular chamber, partly excavated from the rock, and partly built of tufa blocks, each layer of masonry projecting a little over that immediately below so as to form a conical vault. When the upper chamber was constructed, the top of the cone was probably cut off, and the present roof, consisting of a flat arch of tufa blocks, substituted. The upper chamber is an irregular quadrilateral, and contains an inscription recording a restoration made in A.D. 21. Sallust describes the Tullianum, or lower chamber, as a horrible dungeon, "repulsive and terrible on account of neglect, dampness, and smell" (Cat., lv). In the floor of the Tullianum is a well, which, according to the legend, miraculously came into existence while St. Peter was imprisoned here, enabling the Apostle to baptize his jailers, Sts. Processus and Martinianus. The well, however, existed prior to this date, and there is no reliable evidence that the Chief of the Apostles was ever imprisoned in the Tullianum. The Acts of Sts. Processus and Martinianus are of the sixth century. The two chambers are at present connected by a stairway, but originally there was no means of communication between them save a hole in the floor of the upper chamber, through which such famous prisoners as King Jugurtha and the Catiline conspirators were thrown into the lower dungeon, where they died of starvation or were strangled. The name Mamertine Prison is medieval, and is probably derived from the temple of Mars Ultor in the vicinity. The medieval "Itinerary" of Einsiedeln alludes to the "fountain of St. Peter, where also is his prison". From the eighth century the tradition of the Acts of Sts. Processus and Martinianus relative to the imprisonment of St. Peter in the Tullianum was universally accepted; the earliest allusion to the prison in the character of a church is that of Maffeo Veggio, in the fifteenth century, who speaks of it as "S. Petrus in carcere" (St. Peter in prison).
MIDDLETON, Ancient Rome (Edinburgh, 1885); MARUCCHI, Eléments d'Archéologie chrétienne, III (Rome, 1902).
MAURICE M. HASSETT
# Catholic Encyclopedia (1913)/Manahem

From volume 9 of the work.
(From a Hebrew word meaning "the consoler"; Septuagint, Manaem; Aquila, Manaen.)
Manahem was king over Israel, according to the chronology of Kautsch (Hist. of O.T. Literature, 185), from 743 B.C.; according to Schrader, from 745-736 B.C. The short reign of Manahem is told in IV Kings, xv, 13-22. He was "the son of Gadi", maybe a scion of the tribe of Gad. Josephus (Antiq. Jud., ix, xi, 1) tells us he was a general of the army of Israel. The sacred writer of IV Kings is apparently synopsizing the "Book of the Words (Hebrew, 'Deeds') of the Days of the Kings of Israel", and gives scant details of the ten years that Manahem reigned. When Sellum conspired against and murdered Zacharias in Samaria, and set himself upon the throne of the northern kingdom, Manahem refused to recognize the usurper; he marched from Thersa to Samaria, about six miles westwards, laid siege to Samaria, took it, murdered Sellum, and set himself upon the throne. He next destroyed Thapsa, which has not been located, put all its inhabitants to death, and treated even pregnant women in the revolting fashion of the time. The Prophet Osee (vii, 1-xiii, 15) describes the drunkenness and debauchery implied in the words "he departed not from the sins of Jeroboam."
The reign of this military adventurer is important from the fact that therein the Assyrian first entered the land of Israel. "And Phul, king of the Assyrians, came into the land, and Manahem gave Phul a thousand talents of silver" (IV Kings, xv, 19). It is now generally admitted that Phul is Tiglath-Pileser III of the cuneiform inscriptions. Phul was probably his personal name and the one that first reached Israel. His reign (745-728 B.C.) had begun at most two years before Manahem's. The Assyrians may have been invited into Israel by the Assyrian party. Osee speaks of the two anti-Israelitic parties, the Egyptian and Assyrian (vii, 11). The result of the expedition of Tiglath-Pileser was an exorbitant tribute imposed upon Rezin of Damascus and Manahem of Samaria (Mi-ni-hi-im-mi Sa-mi-ri-na-ai). This tribute, 1000 talents of silver (about $1,700,000) was exacted by Manahem from all the mighty men of wealth. Each paid fifty shekels of silver — about twenty-eight dollars. There were, at the time, then, some 60,000 "that were mighty and rich" in Israel. In view of this tribute, Tiglath-Pileser returned to Assyria. Manahem seems to have died a natural death. His son Phaceia reigned in his stead.
KITTEL, History of the Hebrews, II (tr., London, 1896); SCHRADER, Keilinschriften und das Alte Test., II (Berlin, 1902), 264.
WALTER DRUM
# Catholic Encyclopedia (1913)/Mammon

From volume 9 of the work.
Mamona; the spelling Mammona is contrary to the textual evidence and seems not to occur in printed Bibles till the edition of Elzevir. The derivation of the word is uncertain, perhaps from mmn as seen in mtmwn, though the Targums, which use the word frequently, never regard it as the equivalent of mtmwn, which the Greek always renders thesauroi, cf. Job, iii, 4; Prov., ii, 4. But cf. also Hebrew Ecclus., xlii, 9, bth l'b mtmnt sqr where the margin reads mtmwn, "to the father his daughter is as ill-gotten treasure." In the New Testament only Matt., vi, 24, and Luke, xvi, 9, 11, 13, the latter verse repeating Matt., vi, 24. In Luke, xvi, 9 and 11 Mammon is personified, hence the prevalent notion, emphasized by Milton, that Mammon was a deity. Nothing definite can be adduced from the Fathers in support of this; most of their expressions which seem to favour it may be easily explained by the personification in Luke; e.g. "Didascalia", "Do solo Mammona cogitant, quorum Deus est sacculus"; similarly St. Augustine, "Lucrum Punice Mammon dicitur" (Serm. on Mt., ii); St. Jerome in one place goes near to such an identification when (Dial. cum Lucif., 5) he quotes the words: "No man can serve two masters", and then adds, "What concord hath Christ with Belial?" But in his "Commentary on Matt," and in Ep. xxii, 31, he lends no countenance to it: "'Ye cannot serve God and Mammon.' Riches, that is; for in the heathen tongue of the Syrians riches are called Mammon." But Mammon was commonly regarded as a deity in the Middle Ages; thus Peter Lombard (II, dist. 6) says, "Riches are called by the name of a devil, namely Mammon, for Mammon is the name of a devil, by which name riches are called according to the Syrian tongue." Piers Plowman also regards Mammon as a deity.
The expression "Mammon of iniquity" has been diversely explained, it can hardly mean riches ill-gotten, for they should of course be restored. If we accept the derivation from 'mn we may render it "riches in which men trust", and it is remarkable that the Sept. of Ps. xxxvii, 3, renders 'mwgh by plouto, or "riches", as though hinting at such a derivation. The expression is common in the Targums, where mmwn is often followed by sqr corresponding to the adikias of Luke, thus see on Prov., xv, 27; but it is noteworthy that Ecclus., v, 8 (10, Vulg.) "goods unjustly gotten" chremasin adikois, reads in Hebrew nks-sqr and not mtmwn. For the various explanations given by the Fathers see St. Thomas, II-II, Q. xxxii, a. vii, ad 3um.
TRENCH, Notes on the Parables of our Lord (15th ed., London, 1886); DALMANN, Die Worte Jesu (tr., Edinburgh, 1902).
HUGH POPE
# Catholic Encyclopedia (1913)/La Verna

From volume 15 of the work.
An isolated mountain hallowed by association with St. Francis of Assisi, situated in the centre of the Tuscan Appenines, and rising about 4000 feet above the valley of the Casentino. Its name (Latin, Alverna) is said to come from the Italian verb vernare, to make cold or freeze. On 8 May, 1213, La Verna was given to St. Francis by Count Orlando of Chiusi as a retreat "specially favourable for contemplation". Thither the saint withdrew in August, 1224, to keep a forty days fast in preparation for Michelmas, and it was while praying on the mountain-side that he received (on or about 14 Sept.) the stigmata. Thenceforth La Verna became sacred ground. Pope Alexander IV took it under his protection. In 1260 a church was consecrated there in presence of St. Bonaventure and several bishops. A few years later the Chapel of the Stigmata was erected, through the munificence of Count Simone of Battifole, near the spot where the miracle took place. An older chapel, S. Maria degli Angeli, which was built 1218 for St. Francis by Orlando, is approached from the sacristy of the Chiesa Maggiore, which was begun in 1348, but not finished until 1459. From the latter church the friars dwelling on La Verna go in solemn procession twice daily (at 2 P.M. and at midnight) to the Chapel of the Stigmata. On the Feast of the Stigmata (17 Sept.) and on other festivals, large crowds of priests with their people from neighbouring parishes, as well as strangers, visit the mountains, and on such occasions the friars often accommodate and entertain between 2000 and 3000 pilgrims. The convent was partly destroyed by fire in the fifteenth century; it suffered desecration also during the war of this century. In 1810, and again in 1866, the friars were expelled in consequence of the suppression of religious orders. At present they are in possession of La Verna which belongs, however, to the municipality of Florence.
SBARALEA, Bullarium Franciscanum, IV (Rome, 1768), 156, gives a copy (made in 1274 by the sons of Orlando) of the deed confirming the gift of La Verna to St. Francis. The original of this deed is preserved at Borgo San Sepolero. MENCHERINI, Guida illustr. della Verna (2nd ed., Quaracchi, 1907), 462, gives details of historical and traditional events conected with the mountain, as well as a complete list of its flora; IDEM, L'Appenino Serafico prose di Vari autori sulla Verna (Quaracchi, 1908), 262; CARMICHAEL, In Tuscany (London, 1901), 221- 44; DE SELICOURT, Homes of the First Franciscans (London, 1905), 278-316: JORGENSEN, Pilgrim Walks in Franciscan Italy (London, 1908), 135-76; ECKENSTEIN, Through the Casentino (London, 1902), 33-50; NOYES, The Casentino and its Story (London, 1905), 139-88.
PASCHAL ROBINSON
# Catholic Encyclopedia (1913)/La Grande Chartreuse

From volume 3 of the work.
The mother-house of the Carthusian Order lies in a high valley of the Alps of Dauphine, at an altitude of 4268 feet, fourteen miles north of Grenoble. Medieval writers were awestruck by the desolation of the spot, and Martene, who visited it in 1760, writes: "One cannot conceive how it could enter into the mind of man, to establish a community in a spot so horrible and so barren as this." Modern writers praise its picturesqueness, but some, like Ruskin, find the mountains around, "the simplest commonplace of Savoy cliff, with no peaks, no glaciers, no cascades, nor even any slopes of pine in extent of majesty". The monastery lies in an open pasture. On the east the ridge of the Grand-Som towers above its roof, on the south the road approaches through a narrow gorge, while on the north and west the valley is shut in by heights covered with woods, due to the planting of the earlier monks, but now the property of the State. The first monastery, built by St. Bruno in 1084 on the spot marked by the chapel of Notre-Dame de Casalibus, was destroyed by an avalanche in 1132, and the new buildings were erected on part of the site of the present grand cloître. The monastery was burnt eight times between 1320 and 1676. At the latter date the prior, Innocent Le Masson, began to rebuild the greater part of it in the somewhat cold and heavy style of the period. His work was solid, and there is a severe monastic element about it. The buildings of to-day are substantially as he left them, though they have been extensively restored during the nineteenth century. They are on the typically Carthusian plan, with the addition of the great guest-houses and capitular hall, constructed to accommodate the Carthusian priors attending the general chapters, together with their attendants. The most ancient portions are the Gothic parts of the grand cloître (over 700 feet long) and the church, which dates in part from 1320 or perhaps earlier, but owes its present form to restoration in the seventeenth and nineteenth centuries. The monastery, with a small portion of the surrounding pastures, was rented from the State till, in accordance with the Association Laws of 1901, the last monks were expelled by two squadrons of dragoons on the 19th of April, 1903. For the history of the monastery and order and for the famous liqueur see CARTHUSIAN ORDER.
[Note: The monks of La Grand Chartreuse, driven into exile with the prior general, found refuge at Farneta, in Italy, until 1929, when Montrieux, the first of the French charterhouses to be restored, was reopened. Only in 1940, in the unsettled conditions of World War II, were the monks able to re-occupy La Grande Chartreuse.]
La Grande Chartreuse par un chartreux (Lyons, 1898), tr. WHITEHEAD (London, 1893); CHEVALIER, Topo-bibl. (Paris, 1894-99), 665.
Raymund Webster.
# Captain Craig

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* Captain Craig; A Book of Poems, by Edwin Arlington Robinson
* Captain Craig, a poem by Edwin Arlington Robinson
# Captain Craig; A Book of Poems

THE MACMILLAN COMPANY
NEW YORK • BOSTON • CHICAGO • DALLAS ATLANTA • SAN FRANCISCO
MACMILLAN & CO., Limited
LONDON • BOMBAY • CALCUTTA MELBOURNE
THE MACMILLAN CO. OF CANADA, Ltd.
TORONTO
CAPTAIN CRAIG
A Book of Poems
BY
EDWIN ARLINGTON ROBINSON
REVISED EDITION
WITH ADDITIONAL POEMS
New York
THE MACMILLAN COMPANY
1915
All rights reserved
COPYRIGHT, 1902 AND 1915, BY EDWIN ARLINGTON ROBINSON
ALL RIGHTS RESERVED
Published October, 1902
Revised Edition February, 1915
To
THE MEMORY OF
JOHN HAYS GARDINER
CONTENTS
PAGE
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 1935, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 88 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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# Captain Craig; A Book of Poems/As a world would have it

AS A WORLD WOULD HAVE IT
alcestis
Shall I never make him look at me again? I look at him, I look my life at him, I tell him all I know the way to tell, But there he stays the same.
Shall I never make him speak one word to me? Shall I never make him say enough to show My heart if he be glad? Be glad? . . . ah! God, Why did they bring me back?
I wonder, if I go to him again, If I take him by those two cold hands again, Shall I get one look of him at last, or feel One sign—or anything?
Or will he still sit there in the same way, Without an answer for me from his lips, Or from his eyes,—or even with a touch Of his hand on my hand? . . .
"Will you look down this once—look down at me? Speak once—and if you never speak again, Tell me enough—tell me enough to make Me know that you are glad!
"You are my King, and once my King would speak: You were Admetus once, you loved me once: Life was a dream of heaven for us once— And has the dream gone by?
"Do I cling to shadows when I call you Life? Do you love me still, or are the shadows all? Or is it I that love you in the grave, And you that mourn for me?
"If it be that, then do not mourn for me; Be glad that I have loved you, and be King. But if it be not that—if it be true . . . Tell me if it be true!"
Then with a choking answer the King spoke; But never touched his hand on hers, or fixed His eyes on hers, or on the face of her: "Yes, it is true," he said.
"You are alive, and you are with me now; And you are reaching up to me that I— That I may take you—I that am a King— I that was once a man."
So then she knew. She might have known before; Truly, she thought, she must have known it long Before: she must have known it when she came From that great sleep of hers.
She knew the truth, but not yet all of it: He loved her, but he would not let his eyes Prove that he loved her; and he would not hold His wife there in his arms.
So, like a slave, she waited at his knees, And waited. She was not unhappy now. She quivered, but she knew that he would speak Again—and he did speak.
And while she felt the tremor of his words, He told her all there was for him to tell; And then he turned his face to meet her face, That she might look at him.
She looked; and all her trust was in that look, And all her faith was in it, and her love;
And when his answer to that look came back, It flashed back through his tears.
So then she put her arms around his neck, And kissed him on his forehead and his lips; And there she clung, fast in his arms again, Triumphant, with closed eyes.
At last, half whispering, she spoke once more: "Why was it that you suffered for so long? Why could you not believe me—trust in me? Was I so strange as that?
"We suffer when we do not understand; And you have suffered—you that love me now— Because you are a man. . . . There is one thing No man can understand.
"I would have given everything?—gone down To Tartarus—to silence? Was it that? I would have died? I would have let you live?— And was it very strange?"
# Captain Cook's Journal During His First Voyage Round the World/Explanation

EXPLANATION (FROM JOURNAL).
It is necessary to premise by way of explanation, that in this Journal (except while we lay at George's Island) the day is supposed to begin and end at noon, as for instance, Friday the 27th May, began at noon on Thursday 26th, and ended the following noon according to the natural day, and all the courses and bearings are the true courses and bearings according to the Globe, and not by Compass. The longitude is counted West from the meridian of Greenwich where no other place is particularly mentioned. The proportional length of the log-line to the half minute glass, by which the ships run was measured, is as thirty seconds is to thirty feet.
While the ship lay in port or was coasting in sight of land, or sailing in narrow seas, this Journal is not kept in the usual form, but the degrees of Latitude and Longitude the ship passes over are put down at the top of each page, by which together with the notes in the margin an easy reference will be had to the Chart.
# Catholic Encyclopedia (1913)/Sasima

From volume 13 of the work.
A titular see in Cappadocia. Sasima is mentioned only in three non-religious documents: "Itiner. Anton.", 144; "Itiner. Hiersol.", 577; Hierocles, 700, 6. This poor hamlet, hidden in an arid region, is known to all as the first see of St. Gregory of Nazianzus who was appointed to it by St. Basil. The saint soon left it without having exercised any episcopal functions there. One of the reasons was that Anthimus, metropolitan of Tyana, claimed jurisdiction over the see, which is, in fact, said by all the Greek "NotitiÊ episcopatuum" to be subject to Cappadocia Secunda; however, the official catalogue of the Roman Curia continues to place it under Cappadocia Prima, i.e., as a suffragan of CÊsarea. Ambrose of Sasima signed the letter of the bishops of the province to Emperor Leo in 458. About the same time Eleusius appears as an adversary of the Council of Chalcedon. Towards 1143 Clement was condemned as a Bogamile. The "NotitiÊ" mention the see until the following century. Sasima is the present village of Zamzama, a little to the north of Yer Hissar, in the vilayet of Koniah, where a few inscriptions and rock tombs are to be found.
SMITH, Dict. of Greek and Roman Geography, s. v.; RAMSAY, Asia Minor, 293 and passim; LE QUIEN, Oriens Christianus, I, 405; GRŠGOIRE in Bulletin de correspondance hellénique, XXXIII 129.
S. Pétridès.
# Catholic Encyclopedia (1913)/Sauatra

From volume 13 of the work.
A titular see of Lycaonia, suffragan or Iconium. Nothing is known of the history of this town, but some of its coins have been preserved and it is mentioned by Strabo, XIV, 668; Ptolemy, V, 4, 12; Hierocles, 672, 2; and the Tabula Peutingeriana. The name in this title is spelled as it occurs on the coins; Sabatra which is its equivalent in pronunciation is also found, also Soatra, in Strabo. The town was situated in an arid region on the road from Laodicea to Archelais, that is, near the village of Souverek, in the vilayet of Koniah: according to Ramsay "Asia Minor," 343, at the ruins four hours south-west of Eskil; according to Müller, "Notes to Ptolemy," ed. Didot, I, 858, near Djelil between Obrouklou, or Obrouk, and Sultan Khan. Le Quien, "Oriens Christianus," I, 1083, mentions two bishops of Sauatra: Aristophanes, present at the First Ecumenical Council of Constantinople, 381; and Eustathius, who was living at thc time of the Council of Chalcedon, 451. The Greek "Notitiae episcopatuum" mention the see till the thirteenth century.
SMITH, Dict. of Greek and Roman Geog., s.v.; RAMSAY, Asia Minor (London, 1890), 343, and passim.
S. Pétridès.
# Catholic Encyclopedia (1913)/Sarepta

From volume 13 of the work.
A titular see in Phoenicia Prima, suffragan of Tyre. It is mentioned for the first time in the voyage of an Egyptian in the fourteenth century B.C. Chabas, "Voyage d'un Egyptien" (Châlons, 1866), 20, 161, 163. Abdias (i,20), says it was the northern boundary of Chanaan. Sennacherib captured it in 701 B.C. (Schrader, "Die Keilinschriften und das Alte Testament", 1883, 200, and 288). We learn from III Kings, xvii, 8-24, that it was subject to Sidon in the time of Achab and that the Prophet Elias, after having multiplied the meal and oil of a poor woman, raised her son from the dead; the charity of this widow was recalled by Our Saviour (Luke, iv, 26). It was probably near this place that Christ cured the daughter of the Chanaanite or Syro-phoenician woman whose faith He praised (Mark, vii, 24-30). Sarepta is mentioned also by Josephus, "Ant. jud.", VIII, xiii, 2; Pliny, "Hist. natur.", V, 17; the "Itinerarium Burdigalense; the "Onomasticon" of Eusebius and St. Jerome; by Theodosius and Pseudo-Antoninus who, in the sixth century calls it a small town, but very Christian (Geyer, "Intinera hierosolymitana", Vienna, 1898, 18, 147, 150). It contained at that time a church dedicated to St. Elias. The "Notitia episcopatuum" of Antioch in the sixth century, speaks of Sarepta as a suffragan see of Tyre (Echos d'Orient, X, 145); none of its bishops are known. Some Latin bishops, but merely titulars, are mentioned after 1346 (Eubel, "Hierarchia catholica medii aevi", I, 457; II, 253; III, 310; "Revue benedictine", XXI, 281, 345-53, 353-65; XXIV, 72). In 1185, the Green monk Phocas (De locis sanctis, 7) found the town almost in its ancient condition; a century later, according to Burchard, it was in ruins and contained only seven or eight houses (Descriptio Terrae sanctae, II, 9). Today, Sarepta is known as Khirbet Sarfend, between Tyre and Sidon, on the seashore; the ruins show that the town extended 1800 metres north and south, but that it was not very wide.
SMITH, Dict. of Greek and Roman Geog., S.V.; RENAN , Mission de Phénicie (Paris, 1864), 663-66; VIGOUROUX in Dict. de la Bible, S.V.; GUÉRIN, Description de la Palestine. Galilée, II (Paris, 1880), 478-81.