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# Catholic Encyclopedia (1913)/Phillipe Alegambe

From volume 1 of the work.
​Alegambe, Philippe, a Jesuit historiographer, b. in Brussels, 22 January, 1592; d. in Rome, 6 September, 1652. After finishing his studies he went to Spain, in the service of the Duke of Osuna, whom he accompanied to Sicily. There he entered the Society of Jesus at Palermo, on 7 September 1613, studied at Rome, taught philosophy and theology at Gratz, Austria, and for several years traveled through the various countries of Europe, as preceptor of the Prince of Eggenberg. He last days were spent in Rome, where he became superior of the house of the Jesuits, and secretary to the General of the Society. He is chiefly known for his "Bibliotheca Scriptorum Societatis Jesu", published in 1642. It was a continuation and enlargement of Father Ribadeneira's Catalogue, which had been brought up to 1608. He wrote also "Heroes et victimæ caritatis Societatis Jesu" and "De Vitâ et Moribus P. Joannis Cardim Luisitani, e Societate Jesu", and "Acta Sanctæ Justaæ virg. et mart., ex variis MSS".
Nicéron, XXXIX; Paquot; Bayle, I, 430–34; Aguilera, Hist. Prov. Siculæ, II, 591–94; De Backer, Bibliothèque de la c. de J., I, 63.
T. J. Campbell.
# Catholic Encyclopedia (1913)/Philippine-Rose Duchesne

From volume 5 of the work.
Founder in America of the first houses of the society of the Sacred Heart, born at Grenoble, France, 29 August, 1769; died at St. Charles, Missouri, 18 October, 1852. She was the daughter of Pierr-Francois Duchesne, an eminent lawyer. Her mother was a Périer, ancestor of Casimir Périer, President of France in 1894. She was educated by the visitation Nuns, entered that order, saw its dispersion during the Reign of Terror, vainly attempted the re-establishment of the convent of Ste-Marie-d'en-Haunt, near Grenoble, and finally, in 1804, accepted the offer of Mother Barat to receive her community into the Society of the Sacred Heart. From early childhood the dream of Philippine had been the apostolate of souls: heathen in distant lands, the neglected and poor at home. Nature and grace combined to fit her for this high vocation; education, suffering, above all, the guidance of Mother Barat trained her to become the pioneer of her order in the New world. In 1818 Mother Duchesne set out with four companions for the missions of America. Bishop Dubourg welcomed her to New Orleans, whence she sailed up the Mississippi to St. Louis, finally settling her little colony at St. Charles. "Poverty and Christian heroism are here", she wrote, "and trials are the riches of priests in this land." Cold, hunger, and illness; opposition, ingratitude, and calumny, all that came to try the courage of this missioner, served only to fire her lofty and indomitable spirit with new zeal for the spread of truth. Other foundations followed, at Florissant, Grand Côteau, New Orleans, St. Louis, St. Michael; and the approbation of the society in 1826 by Leo XII recognized the good being done in these parts. She yearned to teach the poor Indians, and old and broken as she was, she went to labour among the Pottowatomies at Sugar Creek, thus realizing the desire of her life. Stirred by the recitals of Father De Smet, S.J., she turned her eyes towards the Rocky Mountain missions; but Providence led her back to St. Charles, where she died. Thirty-four years of mission toil, disappointment, endurance, self-annihilation sufficed, indeed, to prove the worth of this valiant daughter of Mother Barat. She had opened the road, others might walk in it; and the success hidden from her eyes was well seen later by the many who rejoiced in the rapid spread of her order over North and South America. Sincere, intense, generous, austere yet affectionate, endowed with large capacity for suffering and work, Mother Duchesne's was a stern character that needed and took the moulding of Mother Barat. Preliminary steps for her beatification have already been taken.
Catherine M. Lowth.
# Catholic Encyclopedia (1913)/Phillippe-Charles-Jean-Baptiste-Tronson Du Coudray

From volume 5 of the work.
Soldier, b. at Reims, France, 8 September, 1738; d. at Philadelphia, U.S.A., 11 September, 1777. He was educated for the army and showed great merit as an engineer. He was adjutant­general of artillery and considered one of the best military experts in France when, in 1776, he volunteered to go to America to assist the colonists in their revolt against England. Silas Deane and Benjamin Franklin, the American agents, promised him a commission as major-general with command of the artillery. This stipulation gave great offence to the officers already attached to the army when he arrived from France, in May, 1777, with twenty-nine other officers and twelve sergeants of artillery. Several of the more prominent threatened to resign. As a compromise he was made inspector-general 11 August, 1777, with the rank of major-general, and assigned to command the works along the Delaware. On 11 Sept., 1777, he was drowned while crossing the Schuylkill River at Philadelphia, the horse on which he was seated becoming frightened and dragging him overboard. Congress gave him an official funeral and attended his requiem Mass, 18 Sept., 1777, in St. Mary's church. This was one of the four occasions on which Congress was officially present at Mass during the Revolution, the others being the requiem on 8 May, 1780, for Don Juan de Miralles, the agent of the Spanish Government, and the Te Deums on 4 July, 1779, and 4 November, 1781, all being celebrated at St. Mary's, Philadelphia. Du Coudray was buried in St. Mary's churchyard, but the grave is now unknown.
GRIFFEN, Catholics and the American Revolution (Ridley Park, Pennsylvania, 1907); Cyclopedia of Am. Biog., s. v.; SHEA, Hist. of Cath. Ch. in U. S. (New York, 1889-92); HEITMAN, Historical Register of the Officers of the Continental Army (Washington, 1893).
THOMAS F. MEEHAN
# Catholic Encyclopedia (1913)/Philomelium

From volume 12 of the work.
A titular see in Pisidia, suffragan of Antioch. According to ancient writers Philomelium was situated in the south-west of Phrygia near the frontier of Lycaonia, on the road from Synnada to Iconium. It formed part of the "conventus" of Synnada. Its coins show that it was allied with the neighbouring city of Mandropolis (now Mandra). In the sixth century it formed part of Pisidia, the inhabitants of which pronounced its name Philomede or Philomene. In the Middle Ages it is often mentioned by Byzantine historians in connexion with the wars with the Seljukian sultans of Iconium. In the twelfth century it was one of the chief cities of the sultanate; from this time it bore the Turkish name of Ak-Sheher (white city), and to-day is the chief town of the caza of the vilayet of Konieh, numbering 4000 inhabitants, nearly all Mussulmans, and is a station on the railway from Eski-Shehr to Konieh. The ancient ruins are unimportant; they include a few inscriptions, some of them Christian. In a suburb is the tomb of Nasr Eddin Hodja, famous for his sanctity among the Turks. Christianity was introduced into Philomelium at an early date. In 196 the Church of Smyrna wrote to the Church of Philomelium announcing the martyrdom of St. Polycarp (Eusebius "Hist. Eccl.", IV, xix). Seven of its bishops are known: Theosebius, present at the Council of Constantinople (381); Paul, at Chalcedon (451); Marcianus, who signed the letter to Emperor Leo from the bishops of Pisidia (458); Aristodemus, present at the Council of Constantinople (553); Marinus, at Constantinople (680 and 692); Sisinnius, at Nicæa (787); Euthymius at the Photian Council of Constantinople (879). In the Greek "Notitiæ episcopatuum" Philomelium is first mentioned among the suffragan sees of Antioch in Pisidia, and in the ninth century among those of Amorium in Phrygia. It receives mention until the thirteenth century.
Acta SS., Jan,. III, 317; LE QUIEN, Oriens christ., I, 1059; HAMILTON, Researches, I, 472; II, 184; ARUNDELL, Discoveries, I, 282 sq.; TEXIER, Asie Mineure, 435; SMITH, Dict. of Greek and Roman Geogr., s. v., contains bibliography ot ancient authors; see also the notes of MÜLLER in Ptolemy, ed, DIDOT, I, 831.
S. Pétridès.
# Catholic Encyclopedia (1913)/Philippopolis (2)

From volume 12 of the work.
Titular see in Arabia, suffragan of Bostra. Its bishop, Hormisdas, was present at the Council of Chalcedon in 451 (LeQuien, "Oriens christianus", II, 861). An inscription makes known another bishop, Basil, in 553 ("Echos d'Orient", XII, 1909, 103). Philippopolis figures as a see in the "Notitiae Episcopatuum" in the sixth century (op. cit., X, 1907, 145). There were also several titular bishops in the fifteenth and sixteenth centuries (Eubel, "Hierarchia catholica medii aevi", II, 238; III, 291). The ancient name of this place is unknown. The Emperor Philip (244-9) founded this town and gave it his name (Aurelius Victor, "De Caesar.", 28). Thenceforth it grew very rapidly as evidenced by the fine ruins, remains of the colonnades of a temple and colossal baths, discovered on its site at Shohba in the Hauran.
WADDINGTON, Inscriptions grecques et latines recueillies en Grece et en Asie Mineure, 490-3; GELZER, Georgii Cyprii Descriptio orbis romani, 204; Revue biblique, VII (1898), 601-3; Echos d'Orient, II (1899), 175.
S. VAILHÉ
# Catholic Encyclopedia (1913)/St. Agnes of Montepulciano

From volume 1 of the work.
​Agnes of Montepulciano, Saint., b. in the neighbourhood of Montepulciano in Tuscany about 1268; d. there 1317. At the age of nine years she ​entered a monastery. Four years later she was commissioned by Pope Nicholas IV to assist in the foundation of a monastery at Proceno, and became its prioress at the age of fifteen. At the entreaty of the citizens of her native town, she established (1298) the celebrated convent of Dominican nuns at Montepulciano which she governed until the time of her death. She was canonized by Benedict XIII in 1726. Her feast is celebrated on 20 April.
Acta SS., April, II, 791, 792, 813–817; Leroux, La vie de S. Agnes de Montepolitum, dominicaine (Paris, 1728); Année dominicaine (1889), IV. 519–546.
E. G. Fitzgerald.
# Catholic Encyclopedia (1913)/St. Ado of Vienne

From volume 1 of the work.
​Ado of Vienne, Saint, born about 800, in the diocese of Sens; d. 16 December, 875. He was brought up at the Benedictine Abbey of Ferrières, and had as one of his masters the Abbot Lupus Servatus, one of the most celebrated humanists of those times. By his brilliant talents and assiduous application Ado gained the esteem of his masters and schoolmates, while his ready obedience, deep humility, and sincere piety foreshadowed his future holiness. Though urged on all sides to enter upon a career in the world, to which his nobility of birth and great intellectual abilities entitled him, he consecrated himself entirely to God by taking the Benedictine habit at Ferrières. When Markward, a monk of Ferrières, became Abbot of Prüm near Trier, he applied for Ado to teach the sacred sciences there. His request was granted. Soon, however, certain ​envious monks of Prüm conceived an implacable hatred against Ado, and upon the death of Markward, turned him out of their monastery. With the permission of his abbot, Ado now made a pilgrimage to Rome, where he remained five years. He then went to Ravenna, where he discovered an old Roman martyrology which served as the basis for his own renowned martyrology published in 858, which is generally known as the "martyrology of Ado". At Lyons he was received with open arms by the Archbishop, St. Remigius, who, with the consent of the Abbot of Ferrières, appointed him pastor of the Church of St. Roman near Vienne. In 860 he became Archbishop of Vienne, and a year later received the pallium from Nicholas I. By word and example he began reforming the laxity of his priests, and he gave them strict orders to instruct the laity in the necessary doctrines of Christianity. His own life was a model of humility and austerity. When Lothaire II, King of Lorraine, had unjustly dismissed his wife Theutberga and the papal legates at the Synod of Metz had been bribed to sanction the King's marriage to his concubine Waldrada, Ado hastened to Rome, and reported the crime to the Pope, who thereupon annulled the acts of the synod. Besides the "Martyrology" mentioned above Ado wrote a chronicle from the beginning of the world to a.d. 874, "Chronicon de VI ætatibus mundi", and the lives of St. Desiderius and St. Theuderius. Ado's name is in the Roman martyrology and at Vienne his feast is celebrated on 16 December, the day of his death.
Butler, Lives of the Saints, 16 Dec.; for his praise Mabillon, Acta SS. Ord. S. Bened. (1680), IV (2), 262–275; Ebert, Gesch. der lat. Litt. des Mittelalters (1880), II, 384–387; Lechner, Martyrologium des Benediktiner-Ordens (Augsburg, 1858); H. Achelis, Die Martyrologien ihre Geschichte und ihr Wert (Berlin, 1900). For his martyrology P.L., CXXIII, 9 sqq.
Michael Ott.
# Catholic Encyclopedia (1913)/St. Aedan of Ferns

* related portals: Aedan.
* sister projects: Wikipedia article, Wikidata item.
From volume 1 of the work.
​Aedan of Ferns, Saint, ('Aedh-og or Mo-Aedh-og). Bishop and patron of Ferns, in Ireland, b. at Inisbrefny, near Templeport, County Cavan, about 550; d. at Ferns, 31 January, 632. When a youth he was a hostage in the hands of Aedh Ainmire, High-King of Ireland. He studied at the great school of Kilmuine, in Wales, under St. David, and returned to Ireland in 580, landing on the coast of Wexford. In thanksgiving for the victory of Dunbolg, County Wicklow, 10 January 598, in which King Aedh was slain, Bran Dubh, King of Leinster, convened a synod at which, having represented the great services rendered to the kingdom of Leinster by St. Aedan, notably the remission of the Boromha tribute, it was agreed that Ferns be made an episcopal see, with Aedan as first bishop. He was also given a nominal supremacy over the other Leinster bishops by the title of Ard-Escop or Chief Bishop. King Bran Dubh was slain in Ferns in 605. St. Aedan, popularly known as Mogue (Mo-Aedh-og = my dear Aedh) founded thirty churches in the County Wexford. The episcopal seat of Ferns is now at Enniscorthy, where there is a beautiful cathedral dedicated to St. Aedan, whose patronal feast is observed 31 January.
Acta SS. (1867), Jan. III, 727 sqq.; Colgan, Acta SS. Hiberniæ (1645), I, 637; Boase in Dict. Christ. Biog., s.v. Maidoc; De Smedt, Acta SS. Hiberniæ (Edinburgh, 1888), 463.
W. H. Grattan Flood.
# Catholic Encyclopedia (1913)/St. Agilulfus

From volume 1 of the work.
​Agilulfus, Saint, Abbot of Stavelot, Bishop of Cologne and Martyr, 750. We know but little of this Saint. The account, written of him by a monk of Malmedy and printed by the Bollandists is, as they state, quite untrustworthy. He was of good family, was educated under Abbot Angelinus at Stavelot, and eventually became abbot there. Not long afterwards Agilulfus was elected Bishop of Cologne. He is said to have tried to persuade King Pepin on his death-bed not to leave the succession to Charles Martel, his illegitimate son, and the Bishop's death by violence soon after is attributed to the vengeance of the prince he sought to exclude. A letter of Pope Zacharias in 747 commends Agilulfus for signing the Charta veræ et orthodoxæ professionis. His remains were conveyed to the Church of Our Lady of the Steps, at Cologne, where they have recently again received public veneration. His feast is kept on 9 July.
Acta SS., 9 July; Steffens, Der heilige Agilolfus (Cologne, 1893).
Herbert Thurston.
# Catholic Encyclopedia (1913)/St. Adrian of Canterbury

From volume 1 of the work.
​Adrian of Canterbury, Saint, an African by birth, d. 710. He became Abbot of Nerida, a Benedictine monastery near Naples, when he was very young. Pope Vitalian intended to appoint him Archbishop of Canterbury to succeed St. Deusdedit, who had died in 664, but Adrian considered himself unworthy of so great a dignity, and begged the Pope to appoint Theodore, a Greek monk, in his place. The Pope yielded, on condition that Adrian should accompany Theodore to England and be his adviser in the administration of the Diocese of Canterbury. They left Rome in 668, but Adrian was detained in France by Ebroin, the Mayor of the Palace, who suspected that he had a secret mission from the Eastern Emperor, Constans II, to the English kings. After two years Ebroin found that his suspicion had been groundless and allowed Adrian to proceed to England. Immediately upon his arrival in England, Archbishop Theodore appointed him Abbot of St. Peter in Canterbury, a monastery which had been founded by St. Augustine, the apostle of England, and became afterwards known as St. Austin's. Adrian accompanied Theodore on his apostolic visitations of England, and by his prudent advice and co-operation assisted the Archbishop in the great work of unifying the customs and practices of the Anglo-Saxon Church with those of the Church of Rome. Adrian was well versed in all the branches of ecclesiastical and profane learning. Under his direction the School of Canterbury became the centre of English learning. He established numerous other schools in various parts of England. In these schools of Adrian were educated many of the saints, scholars, and missionaries, who during the next century rekindled the waning light of faith and learning in France and Germany. After spending thirty-nine years in England Adrian died in the year 710 and was buried at Canterbury. His feast is celebrated 9 January, the day of his death.
Stanton, A Menology of England and Wales (London, 1892); Ranbeck, The Benedictine Calendar (London. 1896); Montalembert, The Monks of the West (Boston), II, 344; Butler, Lives of the Saints; Lechner, Martyrologium des Benediktiner-Ordens (Augsburg, 1852); St. Bede. Life of Adrian, in Hist. Eccl., tr. by Baring-Gould, Lives of the Saints, 9 January.
Michael Ott.
# Catholic Encyclopedia (1913)/St. Aengus (the Culdee)

From volume 1 of the work.
​Aengus, Saint (The Culdee), an Irish saint who flourished in the last quarter of the eighth century, and is held in imperishable honour as the author of the Feliré, or Festology of the Saints. Born near Clonengh, Ireland, Aengus was educated at the monastic school, founded there by St. Fintan, not far from the present town of Mountrath. Becoming a hermit, he lived for a time at Disert-beagh, where, on the banks of the Nore, he is said to have communed with the angels. From his love of prayer and solitude he was named the "Culdee"; in other words, the Ceile Dé, or "Servant of God." (See Culdees.) Not satisfied with his hermitage, which was only a mile from Clonenagh, and, therefore, liable to be disturbed by students or wayfarers, Aengus removed to a more solitary abode eight miles distant. This sequestered place, two miles southeast of the present town of Maryborough, was called after him "the Desert of Aengus", or "Dysert-Enos". Here he erected a little oratory on a gentle eminence among the Dysert Hills, now represented by a ruined and deserted Protestant church. His earliest biographer (ninth century) relates the wonderful austerities practiced by St. Aengus in his "desert", and though he sought to be far from the haunts of men, his fame attracted a stream of visitors. The result was that the good saint abandoned his oratory at Dysert-Enos, and, after some wanderings, came to the monastery of Tallaght, near Dublin, then governed by St. Maelruain. He entered as a lay-brother, concealing his identity, but St. Maelruain soon discovered him, and collaborated with him on the work known as the "Martyrology of Tallaght", about the year 790. This is a prose catalogue of Irish saints, and is the oldest of the Irish martyrologies. About the year 805 St. Aengus finished his famous Feliré, a poetical work on the saints of Ireland, a copy of which is in the Leabhar Breac. The last touches were given to this work in the cell at Disert-beagh (St. Aengus had left Tallaght, not long after the death of St. Maelruain), where he passed away on Friday, 11 March, 824. He was buried in Clonenagh, as we read in his metrical life, and his death is commemorated 11 March.
Acta SS. (1867), March II, 84–87; Colgan, Acta SS. Hibern. (1645), I, 579–583; O'Hanlon, The Life and Works of Aengus the Culdee, in Irish Eccl. Record (Dublin, 1869); D'Arbois de Jubainville, Revue Critique (1881), B. XI, 183–188; Mabillon, Acta SS. Ord. S. Bened. (1685), V, 906; Hardy, Descriptive Catalogue, etc. (1862), II, ii, 511.
W. H. Grattan Flood.
# Catholic Encyclopedia (1913)/Widukind of Corvey

From volume 15 of the work.
Historian who lived in the tenth century in the Benedictine Abbey of Corvey, Germany. He was a Saxon, he began in 967 his Res gestae saxonicae sive annalium libri tres, devoted particularly to Henry I and Otto I, as stated in the dedication to Mathilde, Abbess of Quedlinburg. Unlike the earlier chroniclers, he did not connect the beginning of his account with the time of the Roman Empire, but commenced with the primitive history of his nation. He relates with much enthusiasm the tribal sagas, tells of his heathen ancestors in their battles with the Franks, and describes the introduction of Christianity. After this, he shows how, after they became Christian, the Saxons conquered all other nations, including the Franks, in the reign of Henry I, maintained the supremacy victoriously, in spite of the revolt of various tribes, during the reign of Otto, and finally ruled all Christendom. His work has become a very popular one; but in his efforts to be brief and to imitate the classic writers, especially Sallust, he is frequently impossible to understand. The work is of great value, because it is often the sole authority for the events mentioned, and because it describes persons truthfully and reliably, although only so far as they come within his range of vision; whatever was outside of Saxony was incomprehensible to him. His opinion of the Emperor Otto is incorrect, neither has he any conception of Otto s labours for the benefit of the Church Widukind is silent respecting the founding of the Archdiocese of Magdeburg, and he does not speak of the pope at all. When he mentions France and Italy his statements are meagre and incorrect. The work was edited by G. Waitz in Mon. Germ. Hist. Scriptores", III, 416-67, and was also published in the "Scriptores rerum germanicarum" (Hanover, 1882).
PATRICIUS SCHLAGER