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# Catholic Encyclopedia (1913)/Selge

From volume 13 of the work.
A titular see in Pamphylia Prima, suffragan of Side. Situated in a fertile plain on the south slope of the Taurus, it boasted that it was founded by the diviner Calchas, but in reality was probably a Lacedaemonian colony. Although difficult of access, it became the most populous and powerful of the cities of Pisidia. Its army of 2000 soldiers was in constant strife with the neighboring cities. Greek grammarians connect its name with aselges, which means "licentious"; some think the first letter of the word a negative particle, but others find in it a meaning of reinforcement. When Alexander passed through Pisidia, Selge sought his friendship. In 208 B.C. it was besieged by Achaeus, ally of its rival city of Pednelissus, and forced to pay a heavy war tax. Its coins show it to have flourished under Trajan, but in the fifth century it was only a small city, still capable, however, of repulsing an attack of the Goths. After the new division of the empire it was included in Pamphylia; in the fifth century it was connected, at least ecclesiastically, with Side, metropolis of Pamphylia Prima. In the ninth century it had become an autocephalous archdiocese. Subsequent "Notitiae episcopatuum" do not mention it. Le Quien ("Oriens Christ.", I, 1011) names four of its bishops: Uranion, who must have assisted at the Council of Nicaea in 325, but whose name does not occur in the lists of the Fathers of that council; Nunechius, at the Council of Ephesus in 431; Marcianus at Constantinople in 869; Gregory at the Photian Council of Constantinople in 879. The ruins of Selge are located at the village of Surk in the sandjak of Adalia and the vilayet of Koniah; they include temples, an aqueduct, a portico, a stadium, a theatre, a church, etc.
SMITH, Dict. Gr. and Rom. Geog., s. v.; LANCKORONSKI, Les villes de la Pamphlie et de la Pisidie, II (Paris, 1893), 182-195.
S. Pétridès.
# Catholic Encyclopedia (1913)/Selymbria

From volume 13 of the work.
A titular see in Thracia Prima, suffragan of Heraclea. Selymbria, or Selybria, the city of Selys on the Propontis, was a colony of the Megarians founded before Byzantium. It was the native place of Prodicus, a disciple of Hippocrates; there Xenophon met Medosades, the envoy of Seuthes, whose army later encamped near by. In 410 B.C. Aleibiades, who commanded in the Propontis for the Athenians, was not allowed to enter the town, but the inhabitants paid him a sum of money; somewhat later he captured it by treason and left a garrison there. In 351 B.C., Selymbria was an ally of the Athenians and in 343 was perhaps attacked by Philip. In honor of Eudoxia, wife of the Emperor Arcadius, it was called Eudoxiopolis still its official name in the seventh century, doubtless together with the older one which finally survived. In 805 it was pillaged by the Bulgarian king, Kroum. Michael III constructed a fortress the ruins of which are still existing there. The town is often mentioned by the Byzantine historians; in 1096 Godfrey of Bouillon ravaged the country. Cantacuzenus celebrated the marriage of his daughter Theodora and the sultan Orkhan with great pomp at Selymbria. The Turks captured the town in 1453. It is now Silivri, chief town of a caza in the vilayet of Adrianopolis, containing 8000 inhabitants, Turks and Greeks, mostly farmers or fishermen.
In the tenth century it became an autocephalous archbishopric and under Marcus Comnenus a metropolis without suffragan sees. It would be easy, therefore, to add to the list of its bishops given by Le Quien in "Oriens christianus", I, 1137. The oldest known is Theophilus transferred from Apamea (Socrates "Hist. eccl.", VII, xxxvi). We may mention before the Schism: Romanus, 448, 451; Sergius, 80; George, 692; Epiphanius, author of a lost work against the Iconoclasts. Simeon assisted in 879 at the Council of Constantinople which re-established Photius. Under Michael Palaeologus, the Metropolitan of Selymbria, whose name is unknown, was one of the prelates who signed a letter to the pope on the union of the Churches. In 1347 Methodius was one of the signatories at the Council of Constantinople which deposed the patriarch John Calecas, the adversary of the Palamites. The date of Ignatius, who wrote a "Life of Constantine and Helena" is unknown, perhaps about 1431. Among the bishops omitted by Le Quien must be mentioned Philotheus, who lived about 1365, the author of the panegyric on St. Agathonicus, a martyr of Nicomedia who suffered at Selymbria under Maximian, and of the panegyric on Saint (?) Macarius, a monk of Constantinople towards the end of the thirteenth century (Krumbacher, "Gesch. der byzant. Litteratur", Munich, 1897, 205).
SMITH, Dict. Gr. and Rom. Geog., s. v.; BOUTYRAS, Dict. of Hist. and Geog. (Greek), VII, 509; TOMASCHEK}, Zur Kunde der Hamus-Halbinsel (Vienna, 1887), 23.
S. Pétridès.
# Catholic Encyclopedia (1913)/Sem

From volume 13 of the work.
(Hebrew "name", "fame", "renown"; in Septuagint, Sem; A.V., Shem.)
Son of Noe; according to Gen., x, 21, the eldest. His birth and generations are recorded in Gen., v, 31; xi, 10 sqq. (cf. I Par., i, 4, 17 sq.; Luke, iii, 36). He lived to be six hundred years of age. An incident, narrated Gen., ix, 18 sqq., discloses his filial reverence. His reward was a blessing of great import (cf. Ecclus., xlix, 19). Noe's prophetic words (according to Massor. Text), "Blessed be Yahweh, the God of Sem" (for the glory of a nation is its God), designate, in a special manner, Yahweh as the God of Sem and, consequently, Sem as the bearer of the Messianic promises. Having enumerated the Semitic nations, whose habitat extended over the central portions of the then known world (Gen., x, 21-31), the Sacred Writer resumes (xi, 10 sqq.) the genealogy of the descendants of Arphaxad, the direct ancestor of Abraham, David, and Christ.
HUMMELAUER, Comment. in Genesim (Paris. 1895), loc. cit., and HAGEN, Lex. Bibl. (Paris, 1905-11), both in Cursus Scripturae Sacrae; STRACK, Genesis (Munich, 1894), loc. cit. in Kurzgef. Kommentar z. d. hl. Schriften Alt. u. N. Test.; HOBERG, Die Genesis (Freiburg, 1908), loc. cit.; MAAS, Christ in Type and Prophecy, I (New York), 212 sq.
Thomas Plassmann.
# Catholic Encyclopedia (1913)/Seleucians

From volume 13 of the work.
A Gnostic sect who are said to have flourished in Galatia. They derived their name from Seleucus, who with certain Hermias is said to have propounded and taught their peculiar heresies. According to Philastrus (Liber Dicersarum Hacreseon, LV) the teaching of these heresies was based on the crudest form of Dualism. While they maintained that God was incorporeal, they asserted that matter was coeternal with Him. They exceeded the usual dualistic tenets in attributing evil to God as well as to matter. In their system the souls of men were not created by God, but were formed from earthly components — fire and air — by angels. Christ, they said, did not sit at the right hand of the Father in Heaven because (Psalm xviii, 6) "He hath set his tabernacle in the sun" must be interpreted to mean that Christ left His body in the sun. They did not practise baptism, basing their refusal to do so on the words of John the Baptist (Matt. iii, 11): "He shall baptize you in the Holy Ghost and fire". By hell they understood this present world, while Resurrection they explained as being merely the procreation over death with the expectation of a glorious immortality. The doctrines of Seleucus and his adherents were the source of another series of errors taught by some of their disciples who called themselves Prolinianites or Hermeonites. These latter rejected the dogmas of the Resurrection and Judgment. According to Philastrius they perverted large numbers. It must be said that a great deal of uncertainty exists regarding the history and real cause of the fact that the doctrines of the Seleucians so closely resembled those of Hermogenes, and because Hermogenes is not mentioned by Philastrius, conclude that these two were one and the same heresy. This assumption is plausible but there are vital differences between the teaching of Hermogenes and that of the Seleucians as, for example, on the subject of Christ as Creator which, together with the virgin birth, was admitted by Hermogenes. If any weight is to be attached to a method of chronology which seems rather arbitrary, the date assigned by Philastrius to the Seleucians, viz. After the reign of Decius, would exclude the supposition that he confounded them with the followers of Hermogenes.
KETZER-WALCH, Historie (Leipzig, 1767), 1, 584 seq.; HILGENFELD, Die Ketzergeschichte des Urchristentums (Leipzig, 1884).
PATRICK J. HEALY
# Castes and Tribes of Southern India/Nallūr

​Nallūr.— Nallūr and Nāluvītan are recorded, in the Travancore Census Report, 1901, as sub-divisions of Nāyar.
# Castes and Tribes of Southern India/Nambiyassan

​Nambiyassan.__A division of the Ambalavāsis. It is noted, in the Travancore Census Report, 1901, that "the Nampiassans, otherwise called Nampiyars or Nampis, have at present no temple service of any kind. They keep gymnasia or schools of training suited to the Indian system of warfare. They were the gurus (preceptors) of the fighting Nāyars. They seem, however, at one time to have followed the profession of garland-making in temples. It is still the occupation of many Nampiassans in Cochin and British Malabar." In the Cochin Census Report, 1901, it is stated that Nambiyar is rather a misleading title, as it is applied to more than one class of people. Some Nāyars are known by that title. In some places, Muthads and Elayads are also called Nambiyars. Chakkiyar Nambiyars beat a drum of a peculiar shape at intervals during the discourses or acting of the Chakkiyars, while their females, called Nangiyars, keep time. The Nangiyars also assume the figure of mythical characters, and perform a sort of pantomime on the Chakkiyar's stage. (See Unni.)
# Castes and Tribes of Southern India/Nandikattu

​Nandikattu (bull's mouth). — An exogamous sept of Mēdara.
# Castes and Tribes of Southern India/Nalla

​Nalla (black). — An exogamous sept of Koppala Velama.
# Castes and Tribes of Southern India/Nakāsh

​Nakāsh.— A name, denoting exquisite workmanship, by which Rāchevars or Chitrakāras are known in some places.
# Castes and Tribes of Southern India/Nambidi

​Nambidi.— A class, included among the Ambalavāsis. It is recorded, in the Travancore Census Report, 1901, that "Nampitis are of two classes, the thread -wearing and the threadless. The former have their own priests, while the Ilayatus perform the required sacerdotal functions for the latter. Their ceremonies are very much ​like those of the Kshatriyas. Tradition connects them with royalty acquired under rather unenviable circumstances. They are, therefore, called Tampurans (lords) by the Sūdras, and also Mūppīnnu (elder) or Kāranavappāt (uncle) head of a matriarchal family. They observe twelve days' pollution, and inherit in the female line. Their women are called Māntalu. The chief man among the Nampitis is the Kāranavappat of Kakkāt in British Malabar." In the Cochin Census Report, 1901, it is noted that of the Nampidis "the Aiynikoor Nampidis, or the five families of Nampidis, are historically and socially the most important; the eldest male member possesses the honorific title of Karanavarpad, enjoying special privileges at the hands of the rulers of Cochin, as the members of the family once held responsible posts in the militia of the State. According to tradition, they were Nambūris. One of the Perumāls or Viceroys of Kērala having proved troublesome, the Brāhmans resolved upon his removal. In the struggle that followed, the Perumāl was killed by the Brāhmans. When those who had slain him returned to the place where the Brāhmans had met in solemn conclave, they were gladly welcomed, and asked to sit in their midst; but, feeling that they had committed a heinous crime and thus disqualified themselves from sitting along with the Brāhmans, they volunteered to sit apart on the threshold of the council room by saying nam padimel (we on the threshold), which fact is supposed to account for the origin of their name Nampadi. They and their companions have since been regarded as having almost lost their social status as Brāhmans, and they are now classed along with the intermediate castes, having but a few privileges other than those enjoyed by the group. They wear the sacred thread, and have Gayatri. Nambūdri ​Brāhmans officiate as priests at marriage ceremonies, srādhas, and purification at the end of birth or death pollution, which lasts only for ten days. They follow the marumakkatāyam law of inheritance (in the female line). The tāli (marriage badge) is tied by their own caste men. Nambūdris, or their own caste men, unite themselves in sambandham with Nampidi females. Nampidis are allowed to consort with Nāyar women. At public feasts they are not privileged to sit and eat with Nambūdris. Their women are called Manolpads."
# Castes and Tribes of Southern India/Nanchi Kuruva

​Nanchi Kuruva. — A name for Kuruvas, who inhabit Nanchinād in Travancore.
# Catholic Encyclopedia (1913)/Ferdinand-François-Auguste Donnet

From volume 5 of the work.
A French cardinal, b. at Bourg-Argental (Loire), 1795; d. at Bordeaux, 1882. He studied in the seminary of St. Irenaeus at Lyons, taught at the college of Belley, was ordained priest in 1819, and, after some time spent at the Maison des hautes etudes founded by Cardinal Fesch, went to Irigny as pastor. From 1821 to 1827 he engaged in missionary work and then returned to Lyons to be made pastor of Villefranche. Appointed coadjutor to the Bishop of Nancy, 1835, he evinced such sterling qualities that two years later he was called to the archiepiscopal See of Bordeaux. During the forty-one years of his administration he showed a prodigious activity in every line of work, religious, social, and even material. To him are due the resumption of provincial councils; the restoration of many shrines like Arcachon, Verdelais, Notre-Dame de la fin-des-terres; the reconstruction of the Pey Berland tower, etc. Cardinal in 1852, and Senator of the Empire, he used his influence in favour of the pope, the liberty of teaching, and the repression of the irreligious press. At the Vatican Council he openly sided with the Ultramontanes like Plantier, Pie, etc. His affable disposition and cheerful character endeared him to his people, and few bishops have been loved and regretted as Donnet was. His eulogy was pronounced by Canon Laprie at the cathedral of Bordeaux, 1883, and by M. Boué at the academy of the same place, 1884. Cardinal Donnet's works comprise twelve volumes (8vo) of "Instructions pastorales, mandements, lettres, discours"; also "Lettres, discours et autres documents relatifs a la question romaine" (Bordeaux, 1865).
J.F. SOLLIER
# Catholic Encyclopedia (1913)/Felix-Joseph Barbelin

From volume 2 of the work.
Styled the "apostle of Philadelphia", b. at Luneville, Province of Alsace, France, 30 May, 1808; d. in Philadelphia, 8 June, 1869. He was the oldest of six children, of whom five became religious, his youngest brother Ignace-Xavier being the founder of the Apostolic School at Amiens. He received his early training at the home of a reverend grand-uncle, and made his philosophical and theological studies in a seminary of which another grand-uncle was president. He entered the Society of Jesus, 7 January, 1831, at Whitemarsh, Maryland, U. S. A., and for some years was stationed at Georgetown College, D. C., as disciplinarian and teacher of French. In 1836 he became assistant pastor of Holy Trinity Church at Georgetown, and in 1838 was transferred to Philadelphia, thereafter the scene of his apostolic labours. For more than a quarter of a century he was pastor of Old St. Joseph's, Willing's Alley, which became, mainly during his term of office, the centre from which radiated Catholic influences throughout the city and diocese. His zeal was untiring. He founded St. Joseph's Hospital in his adopted city, and was the first to establish sodalities for men and women and for the young who were always the objects of his fatherly solicitude. In 1852 he was appointed the first President of St. Joseph's College. His many good works brought him into contact with most of the Catholics of the city, while his charity towards all and particularly his love of children and devotion to their interests made him an object of veneration to Catholics and Protestants alike. His memory is still held in benediction.
His life was written by Eleanor C. Donnelly (Philadelphia, 1886); Woodstock Letters, IV, 108; V, 81.
EDWARD P. SPILLANE
# Catholic Encyclopedia (1913)/Felix Englefield

From volume 5 of the work.
Englefield, Felix, a Franciscan friar, d. 1767. He was the younger son of Henry Englefield of White Knights, Reading, and Catherine, daughter of Benjamin Poole of London. His elder brother, Henry, succeeded their cousin Charles as sixth baronet in 1728. It is uncertain whether his own baptismal name was Charles or Francis. He joined the Franciscans at Douai and was ordained there, probably about 1732, when he was approved for preaching and hearing confessions. He had been teaching philosophy there before ordination, and from 1734 to 1746 he taught theology. In 1744 and 1745 he was titular guardian of York, but remained in residence at Douai. From 1746 to 1749 he acted as definitor, and at the end of that period was in England, for in March, 1749, he was sent to Rome on behalf of his own order and other regulars to procure the repeal of the papal decree of 1745 regulating the relations between the vicars Apostolic and the regulars. In this he failed, as Benedict XIV supported the vicars Apostolic by the "Rules of the English Mission", issued in 1753. In 1749 Father Felix was titular guardian of Oxford, and in the following year he attended the general chapter at Rome in place of the provincial, Father Thomas Holmes, who was too infirm to undertake the journey. In 1750-1751 he was titular guardian of Greenwich; custos 1752-1755, and finally, on August 19, 1755, he was elected provincial and held that office till 1758, living for part of the time at Horton in Gloucestershire. While provincial he drew up a valuable list of all the Franciscans then (1758) in England, with their addresses. Father Thaddeus, O.F.M. (op. cit. inf., p. 14) states that he was the reputed author of the "Miraculous Powers of the Church of Christ", published anonymously in 1756. But this was really written by William Walton, afterwards Vicar Apostolic of the Northern District, whose name appears on the title-page of a subsequent issue. Father Englefield died probably at Douai, though one account says he was on the English mission at the time.
EDWIN BURTON
# Catholic Encyclopedia (1913)/Felix Filliucius

From volume 6 of the work.
(Or, as his name is more often found, in its Italian form, FIGLIUCCI).
An Italian humanist, a philosopher, and theologian of note, was b. at Siena about the year 1525; supposed to have d. at Florence c. 1590. He completed his studies in philosophy at Padua and was for a time in the service of Cardinal Del Monte, afterwards Julius III. In spite of the fact that he gained a great reputation as an orator and poet, and had a wide knowledge of Greek, no mention of his name is found in such standard works on the Renaissance as Burchardt, Voigt (Die Wiederbelebung des class. Alterthums), and Belloni (Il Seicento). After having enjoyed the pleasures of the worldly life at the court in 1551 he entered the Dominican convent at Florence, where he assumed the name Alexus. His works are both original in Italian and translations into that language from the Greek. Worthy of mention are: "Il Fedro, ovvero del bello" (Rome, 1544); "Delle divine lettere del gran Marsilio Ficino" (Venice, 1548); "Le undici Filippiche di Demostene dichiarate" (Rome, 1550); "Della Filosofia morale d'Aristotile" (Rome, 1551); "Della Politica, ovvero Scienza civile secondo la dottrina d'Aristotile, libri VIII scritti in modo di dialogo" (Venice, 1583). Filliucius attended the Council of Trent, where he delivered a remarkable Latin oration and, at the order of St. Pius V, translated into Italian, under his cloister name of Alexus, the Latin Catechism of the Council of Trent (Catechismo, cioe istruzione secondo il decreto del concilio di Trento, Rome, 1567), often reprinted.
JOSEPH DUNN
# Catholic Encyclopedia (1913)/Felix Faber

From volume 5 of the work.
German writer, born about 1441 at Zurich, of a famous family commonly known as Schmid; died in 1502 at Ulm, Germany. He made his early studies under the Dominicans at Basle and Ulm, where he spent the greater part of his life. He became a master of sacred theology, was head preacher at Ulm during 1477-78, became provincial of the German province in 1486, attended two general chapters of his order in 1480, and made a pilgrimage to Palestine and Syria in 1483-4. He wrote two accounts of his travels, one in German (Ulm, 1556); the other in Latin. The former is rather brief; the other is very complete and accurate in its descriptions of the places visited, and is of great value to students of Palestinian topography, who recognize Faber as the most distinguished and learned writer of the fifteenth century. This work was republished by the Stuttgart Literary Society in three octavo volumes (1843-49) under the title, "Fr. Felicis Fabri Evagatorium in Terræ Sanctæ, Arabiæ et Ægypti peregrinationem". He was also the author of a versified pilgrim's book, edited by Birlinger (Munich, 1864). In 1489 Faber completed a history of the Swiss (Historia Suevorum) down to that year. Goldast, in his preface to the Frankfort edition of 1604 (later ed., Ulm, 1727), says of him that he was praised by few but copied by many. Faber translated a life of Blessed Henry Suso from the Latin. Some of his manuscripts are still unpublished.
ARTHUR L. McMAHON
# Catholic Encyclopedia (1913)/Volume 1/List of Illustrations

Full Page Illustrations in Volume I
| Frontispiece in Colour | PAGE |
| The Cathedral, Aachen (Aix-la-Chapelle) | 2 |
| Abbeys: Muckross, Downside, and Fountains | 14 |
| Facsimile Title Page History of the Dominicans in the Philippines | 160 |
| The Ruins of Timgad | 190 |
| Ruins of Forum, Tribune, Capitol, and Great Basilica, Timgad | 192 |
| Alaska | 250 |
| University of Alealà | 270 |
| High Altar, Certosa of Pavia | 346 |
| The Pala D'Oro, Milan | 388 |
| Polyglot Psalter, Genoa (A.D. 1516) | 412 |
| Letter of Alexander VI to Bernard Boil, O.S.B | 414 |
| American College, Rome | 422 |
| Cathedral of Notre Dame, Amiens | 430 |
| The Ancren Riwle | 464 |
| Door of the Baptistery, Florence | 470 |
| The Bewcastle Cross | 508 |
| Anglo-Saxon Crosses | 510 |
| Cathedral of St. Peter, Angoulème | 512 |
| Facsimile page from Antiphonary of St. Gregory | 578 |
| Cathedral of Notre Dame, Antwerp | 588 |
| Sant'Apollinare, Ravenna | 616 |
| Christ amid His Apostles | 626 |
| Facsimile pages from the Book of Armagh | 734 |
| The Nativity, Ascension, and Glorification, with Zodiacal signs | 766 |
Maps
| Durham Cathedral and Abbey | 11 |
| Africa | 180 |
| Alaska | 248 |
| Western Hemisphere | 408 |
| ""(areas of discovery) | 410 |
| Asia Minor | 780 |
| Western Asia Minor | 784 |
# Chanticleer

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* "Chanticleer", a poem by Celia Thaxter
* "Chanticleer", a poem by Katharine Tynan
# Chanson (Wilde)

* "Chanson" in The Writings of Oscar Wilde (1907)
* "Chanson" in The Poems of Oscar Wilde (1909)