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# Catholic Encyclopedia (1913)/Pope John VI

From volume 8 of the work.
(701-705).
A Greek, the date of whose birth is unknown; d. 11 January, 705. He ascended the papal throne 30 October, 701. Some time during his reign there came to Rome from Sicily Theophylactus, "chamberlain, patricius, and exarch of Italy". After the treatment which some of his predecessors in the exarchate had meted out to the popes, the Italian people suspected that his visit boded no good to John VI. Accordingly, from all parts the local militias hurriedly marched to Rome, and, encamping without the walls, made manifest their dislike of the exarch. To avoid bloodshed, John sent a number of priests to them, and succeeded in pacifying them; as far at least as the exarch himself was concerned. Before the militias would disband, however, they insisted that certain informers, whose denunciations had put the wealth of some of the citizens into the hands of the grasping officials, should be handed over to them for punishment. Taking advantage of this want of harmony between the exarch and the native Italians attached to the pope, the Lombards renewed their attacks on such parts of Italy as had hitherto resisted them. Several towns belonging to the Duchy of Rome were seized, Gisulf advanced as far as "Horrea" Puteoli - or perhaps the "fundus Horrea" at the fifth milestone on the Via Latina. As "there was no one who had power to resist him by force of arms", the pope, distressed at the sufferings of the people, sent a number of priests furnished with money into the camp of the Lombard duke. Not only did they ransom all the captives whom Gisulf had taken, but they persuaded him to retire to his own territories. John VI was one of the popes before whom St. Wilfrid of York carried his appeals. Pointing out that the action of the Apostolic See was wont to be consistent, the saint adjured him to confirm in his behalf the decisions of his predecessors (704). This John did, and sent him back to England with letters for King Ethelred and others. It was not, however, till the following year that the papal mandates were obeyed. John sent the pallium to Brithwald, whom "he confirmed as Archbishop of Canterbury". He was buried in St. Peter's.
Liber Pontificalis, I, 383 sq.; Eddius, Vita S. Wilfridi, xlvi sqq.; Bede, Hist. eccl., V, 19; Montalembert, Monks of the West, IV (Edinburgh and London, 1879), 323 sqq.; Hodgkin, Italy and her Invaders, VI (Oxford, 1895), 336, 363 sq.; Mann, Lives of the Popes, vol. I, pt. II, p.105 sqq.
Horace K. Mann.
# Catholic Encyclopedia (1913)/Pope John V

From volume 8 of the work.
(685-686).
A Syrian whose father was one Cyriacus; when he was born is not known; d. 2 August, 686. As a deacon he was one of those who represented the Apostolic See at the Sixth Oecumenical Council. He returned to Rome in July, 682, with the official documents of the synod. He obtained such favour in the eyes of the Emperor Constantine Pogonatus that the latter lessened the taxes which had been imposed on the papal patrimonies in Sicily and Calabria, and generally reduced the fiscal burdens from which the Church suffered. John's energy, learning, and moderation are highly praised by his biographer. It was no doubt the possession of these virtues which caused him to be elected pope in the basilica of St. John Lateran. The necessity of waiting for the imperial confirmation of papal elections having been abolished by Constantine Pognatus, John was straightway conducted to the Lateran palace as pope. He was consecrated about 23 July, 685, and reigned for a little more than a year. From the days of St. Gregory the Great, the Archbishop of Cagliari in Sardinia enjoyed certain metropolitan powers. Although the right of consecrating the bishops of the island was not one of his privileges, Citonatus of Cagliari proceeded to lay hands on the bishop-elect of Turris Libisonis. John, however, definitively declared the See of Turris directly subject to the Holy See. John's generosity showed itself in his liberal donations. In his short pontificate he distributed 1900 solidi to the clergy and to the deaconries for the poor. After a long illness, he died on 2 August, 686, and was buried in St. Peter's.
Horace K. Mann.
# Catholic Encyclopedia (1913)/Oliver Legipont

From volume 9 of the work.
Legipont, Oliver, Benedictine, bibliographer, born at Soiron, Limburg, 2 Dec., 1698; died at Trier, 16 Jan., 1758. Having received his early education from the Franciscans at Verviers he proceeded for higher studies to Cologne, where he entered the abbey of Great St. Martin, received the priesthood on 22 May, 1723, and the degree of Licentiate in 1728, His life was practically a succession of journeys to the numerous libraries, which he was commissioned to examine and put in order. Though zealous in the sacred ministry, he had little opportunity of exercising it; nor did he devote much time to teaching, though he was instrumental in promoting the higher studies in his order by the erection of a Benedictine college in the University of Heidelberg. Most of his writings remain unedited, but among the printed works his edition of Magnoald Ziegelbauer's "Historia rei litterariæ ord. Sti. Benedicti" (1754-), "Monasticum Moguntiacum" (Prague, 1746), "Dissertationes philologico-bibliographicæ" (Nuremberg, 1747), "Itinerarium peregrinationis nobilis" (Augsburg, 1751; the same also in Spanish, Valencia, 1759) have lasting value.
Allg. Deutsch. Biog., XVIII. 123.
Benedict Zimmerman.
# Catholic Encyclopedia (1913)/Olympus

From volume 11 of the work.
A titular see of Lycia in Asia Minor. It was one of the chief cities of the "Corpus Lyciacum", and was captured from the pirate, Zenicetas, by Servilius Isauricus who transported to Rome the statues and treasure he had stolen. Its ruins (a theatre, temple, and porticoes) are located south of the vilayet of Koniah, at Delik-Tash (Pierced Stone), so-called because of a large rock forming a natural arch. The town was built near Mount Olympus or Phoenicus, which gave forth constant fiery eruptions throughout antiquity; the ancients called it Chimaera and depicted it as a monster which had been vanquished by Bellerophon. Several ancient authors knew that this was only a natural phenomenon. (The Turks call it Yanar Tash — Burning Stone.) Several "Notitiae Episcopatuum" mention Olympus among the suffragan sees of Myra until the thirteenth century. Only four bishops are known, one of whom was St. Methodius (q. v.).
LEAKE, Asia Minor (London, 1824), 189; FELLOWS, Lycia (London, 1847), 212 sq.; SPRATT AND FORBES, Travels in Lycia, I (London, 1846), 192; SMITH, Dict. Greek and Rom. Geog., s.v.; LE QUIEN, Oriens Christ., I, 975.
S. Pétridès.
# Catholic Encyclopedia (1913)/Ombus

From volume 11 of the work.
Titular see and suffragan of Ptolemais in Thebais Secunda. The city is located by Ptolemy (IV, v, 32) in the nomos of Thebes. It is mentioned by the "Itinerarium Antonini" (165); Juvenal (XV, 35); the "Notitia dignitatum"; Hierocles (Synecdemus) etc. As late as the Ptolemaic epoch it was only a small garrison town built on a high plateau to protect the lower course of the Nile. It became afterwards the capital of the nomos Ombitos, then of the southern province of Egypt instead of Elephantine (see in "Ptolemæi Geographia", ed. Müller, I, 725, note 4, the epigraphic texts relating to this nome). Ombus was situated 30 miles north of Syene. Its history is unknown. Le Quien ("Oriens christ.", II, 613) mentions two of its bishops: Silvanus and Verres, contemporaries of the patriarch Theophilus. Another is noted in an inscription of the seventh century (Lefebvre, "Recueil des inscriptions grecques chrétiennes d'Egypte", Cairo, 1907, n. 561). The city was discovered in the ruins of Kom Ombo. A temple of the Ptolemaic epoch could be seen there but it was destroyed in 1893; it had replaced a sanctuary of the epoch of Thothmes III.
Smith, Dictionary of Greek and Roman Geography, II, 491; Hamilton, Ægyptiaca, 34; Champollion, L'Egypte sous les Pharaons, II, 167-69; Amélineau, La géographie de l'Egypte à l'epoque copte (Paris, 1893), 287.
S. VAILHÉ
# Catholic Encyclopedia (1913)/Olivetans (supplement)

From volume 17 of the work.
Supplement to the article Olivetans in volume 11.
​Olivetans (cf. C. E., XI—244d).—The sixth centenary of the foundation of the order was celebrated in 1919. At the general chapter held at Monte Oliveto in June, 1920, a new procurator general, Dom Lugano, was elected, and the election confirmed according to the rules formulated by Clement XII in 1733. Tha abbot general is Dom Mauro Parodi. The monastery of Lendinara, in the Diocese of Adria, was erected into an abbey by brief of 15 Dec., 1920, and Dom Celestino Mari Colombo, prior of the monastery and rector of the famous sanctuary of Notre Dame del Pilastrello, which adjoins it, was named abbot by the Pope himself and received the abbatial blessing from Bishop Rizzi, 21 Dec., 1920. This sanctuary, confided to the Olivetans, was erected into a minor basilica by Pius X, 15 Feb., 1911. In 1912 the Olivetans had 4 abbeys (3 in Italy and 1 in Carniola), 2 priories (in Italy), and 3 residences (2 in Italy and 1 in Istria). There were 124 members, of whom 72 were priests, 24 clerics and novices, and 28 Brothers. The French houses are now dispersed.
# Catholic Encyclopedia (1913)/Olympe-Philippe Gerbet

From volume 6 of the work.
Gerbet, Olympe-Philippe, a French bishop and writer; b. at Poligny (Jura), 1798; d. at Perpignan (Pyrénées Orientales), 1864. He studied at the Académie and the Grand-Séminaire of Besançon, also at St-Sulpice and the Sorbonne. Ordained priest in 1822, he joined Lamennais at "La Chesnaie" (1825) after a few years spent with Salinis at the Lycée Henri IV. Although an enthusiastic admirer of Lamennais he nevertheless accepted the papal Encyclical "Mirari vos" of 15 Aug., 1832, and the "Singulari nos" of 13 July, 1834, which condemned the traditionalism of Lamennais; and, after fruitless efforts to convert the master, he withdrew to the "Collège de Juilly" (1836). The years 1839-49 he spent in Rome, gathering data for his "Esquisse de Rome Chrétienne". Recalled by Monseigneur Sibour, he became successively professor of sacred eloquence at the Sorbonne, Vicar-General of Amiens, and Bishop of Perpignan (1854). His episcopate was marked by the holding of a synod (1865), the reorganization of clerical studies, various religious foundations, and, above all, by the famous pastoral instruction of 1860 sur diverses erreurs du temps présent, which served as a model for the Syllabus of Pius IX. Gerbet has been called the Fénelon of the nineteenth century. Besides many articles in "Le Mémorial catholique", "L'Avenir", "L'Université catholique", and some philosophical writings ("Des doctrines philosophiques sur la certitude", Paris, 1826; "Summaire des connaissances humaines", Paris, 1829; "Coup d'oeil sur la controverse chrétienne", Paris, 1831; "Précis d'histoire de la philosophie", Paris, 1834; under the names of Salinis and Scorbiac), all more or less tinctured with Lamennais's errors, he wrote the following: "Considérations sur le dogme générateur de la piété chrétienne" (Paris, 1829); "Vues sur la Pénitence" (Paris, 1836) - these two works are often published together; "Esquisse de Rome Chrétienne" (Paris, 1843), previously mentioned. In the two former books Gerbet views the dogmas of the Eucharist and Penance as admirably fitted to develop the affections - nourrir le coeur de sentiments - just as he uses the réalités visibles of Rome as symbols of her essence spirituelle. Sainte-Beuve (Causeries de lundi, VI, 316) says that certain passages of Gerbet's writings "are among the most beautiful and suave pages that ever honoured religious literature". Gerbet's "Mandements et instructions pastorales" were published at Paris in 1876.
[missing sources.]
J. F. SOLLIER
# Catholic Encyclopedia (1913)/Olivier de la Marche

From volume 11 of the work.
Chronicler and poet, b. 1426, at the Chateau de la Marche, in Franche-Comté; d. at Brussels, 1501. He was knighted by Count de Charolais, later Charles the Bold (1465). Two years later Count de Charolais became ruler of Bergundy and Flanders, and made Oliver bailiff of Among (now a department of the Haute-Sane) and captain of his guards. Taken prisoner at the battle of Nancy, where the duke lost his life (1477), he regained his liberty by paying a ransom, and rejoined Marie, daughter of Duke Charles and heiress of Burgundy, who made him her maitre d'hôtel.
As a writer he is best known by his "Memoirs", which cover the years from 1435-92, first printed at Lyons in 1562. Another edition, by Beaued and d'Arbaumont, was made for the Société de l'Histoire de France (1883-88). The work is singular and important for a knowledge of the period. The author is sincere, but his style contains many Wallonne expressions and, as in his other writings, he introduces too many descriptions of fêtes and tournaments. Most of his works are in verse. Among those are: "Le Chevalier Délibéré", a poem which some think is his own biography, others that it is an allegorical life of Charles the Bold; "Le Parement et la Triomphe des Dames d'Honneur', a work in prose and verse, of which each of the twenty-six chapters is named from some articles of ladies' attire; and "La Source d'Honneur pour maintenir la corporelle élégance des Dames". Among his prose works are: "Traité et Avis de quelques gentilhommes sur les duels et gages de bataille", and "Traité de la Manière de célébrer la noble fête de la Toison d'or".
Stein, Oliver de la Marche (Brussels, 1888).
GEORGES BERTRIN
# Catholic Encyclopedia (1913)/Omission

From volume 11 of the work.
(Latin omittere, to lay aside, to pass away).
"Omission" is here taken to be the failure to do something one can and ought to do. If this happens advertently and freely a sin is committed. Moralists took pains formerly to show that the inaction implied in an omission was quite compatible with a breach of the moral law, for it is not merely because a person here and now does nothing that he offends, but because he neglects to act under circumstances in which he can and ought to act. The degree of guilt incurred by an omission is measured like that attaching to sins of commission, by the dignity of the virtue and the magnitude of the precept to which the omission is opposed as well as the amount of deliberation. In general, according to St. Thomas, the sin of omission consisting as it does in a leaving out of good is less grievous than a sin of commission which involves a positive taking up with evil. There are, of course, cases in which on account of the special subject matter and circumstances it may happen that an omission is more heinous. It may be asked at what time one incurs the guilt of a sin of omission in case he fails to do something which he is unable to do, by reason of a cause for which he is entirely responsible. For instance, if a person fails to perform a duty in the morning as a result of becoming inebriated the previous night. The guilt is not incurred at the time the duty should be performed because while intoxicated he is incapable of moral guilt. The answer seems to be that he becomes responsible for the omission when having sufficiently foreseen that his neglect will follow upon his intoxication he does nevertheless surrender himself to his craving for liquor.
RICKABY, Aquinas Ethicus (London, 1896); BOUQUILLON, Theologia moralis fundamentalis (Bruges, 1903); St. Thomas Aquinas, Summa Theologica (Turin, 1885).
JOSEPH F. DELANY
# Cochran v. Louisiana State Board of Education

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United States Supreme Court
281 U.S. 370
Cochran v. Louisiana State Board of Education
Argued: April 15, 1930. --- Decided: April 28, 1930
Messrs. Challen B. Ellis and Wade H. Ellis, both of Washington, D. C., for appellants.
[Argument of Counsel from pages 370-372 intentionally omitted]
Mr. Chief Justice HUGHES delivered the opinion of the Court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Cochran v. Blout/Opinion of the Court

* Court Documents
* Case Syllabus
* Opinion of the Court
United States Supreme Court
161 U.S. 350
Cochran v. Blout
In order to be able to enforce specific performance by Lansburgh, as prayed for in his amended bill of complaint, Cochran must show that, at the time he made the agreement with Dyer, Lansburgh either held himself out as the owner of the entire square, or as having authority from his co-owners to sell the whole of it.
It is a conceded fact that Lansburgh was the owner of but one-third interest in the land concerned, and it is clear that on September 26, 1889, Dyer was aware that there were other owners. This appears from the fact that prior to that date Dyer reported to Lansburgh that one Holtzman had made a proposal to buy a part of the square, and had been told by Lansburgh that he was not the sole owner of the property, and would have to see others. The fact that the paper given by Dyer to Cochran was signed by the former as agent for Lansburgh and others was sufficient to show that Dyer was aware that Lansburgh was not the sole owner, and was notice to Cochran of that fact.
There remains, then, the other alternative. Did Lansburgh claim to have authority from his co-owners to act for them in selling the whole? If he did so, and if Dyer, acting upon such a representation, contracted, as agent for the owners, with Cochran, for a sale of the entire tract, then it may be conceded that Cochran, upon compliance by him with the terms of the contract, might, on learning that some of the owners had not authorized Lansburgh to sell their interests and refused to be bound, hold Lansburgh to make good his representations by conveying his individual interest in the land sold.
In his amended bill of complaint, Cochran charges that Lansburgh claimed to act under authority from the other owners in placing the lands in the hands of Dyer for sale. Lansburgh, in his answer, denies that he claimed to act for the others, and asserts that he fully informed Dyer that he would have to secure the approval of the other owners; that Dyer acted upon that information, and endeavored vainly to procure their assent to the sale; and that his (Lansburgh's) approval of the sale was conditional on such assent.
In the issue thus formed as to this question of fact the burden is upon Cochran. He must overcome the responsive effect of the sworn answer, and satisfy a court of equity that the facts were as alleged by him. And this we think he has failed to do. The testimony was conflicting, and our examination of it leads to the adoption of the conclusion of the supreme court of the District, and its decree dismissing the bill is accordingly affirmed.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
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# Cochran v. Kansas

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United States Supreme Court
316 U.S. 255
Cochran v. Kansas
Argued: April 7, 8, 1942. --- Decided: May 11, 1942
Mr. H. Thomas Austern, of Washington, D.C., for petitioner.
Mr. Jay Kyle, of Topeka, Kan., for respondents.
Mr. Justice BLACK delivered the opinion of the Court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Cochran v. Schell

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This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* Cochran v. Schell (107 U.S. 617)
* Cochran v. Schell (107 U.S. 625)
# Catholic Encyclopedia (1913)/St. Ghislain

From volume 6 of the work.
Confessor and anchorite in Belgium; b. in the first half of the seventh century; d. at Saint-Ghislain (Ursidongus), 9 October, c. 680. He was probably of German origin. Ghislain lived in the province of Hainault (Belgium) in the time of St. Amand ((d. 679) and Saints Waudru, Aldegonde, and Madelberte. With two unknown disciples he made a clearing in the vicinity of Castrilocus (now Mons, in Hainault), taking up later his abode at a place called Ursidongus, where he built an oratory or chapel dedicated to Saints Peter and Paul. Aubert, Bishop of Cambrai, summoned him to the episcopal presence in order to sound the intentions of this almost unknown hermit, but he afterwards accorded him efficient protection. During his visit to Cambrai Ghislain spent some time in the villa of Roisin and received as a gift the estates of Celles and Hornu. He soon entered into relations with St. Waudru, who was induced by him to build a monastery at Castrilocus, his former place of refuge. It is probable that Ghislain influenced the religious vocation of St. Aldegonde, Abbess of Maubeuge, also of St. Madelberte and St.Aldetrude, of whom the first was the sister and the last two the daughters of St. Waudru. One day Aldegonde in her monastery of Maubeuge, had a vision in which, according to her biographer, the death of St. Amand, Bishop of Tongres, was revealed to her. Ghislain visited the saint in her villa of Mairieu, near Mabeuge, and explained to her that the vision was an announcement of her own approaching death. The intercourse between Ghislain and Aldegonde brought about a perfect understanding between Maubeuge and the monastery founded at Ursidongus under Ghislain's direction. St. Waudru rewarded her counsellor with a portion of the villa of Frameries and of the oratory of St-Quentin, comprised within the boundaries of the villa of Quaregnon. Ghislain died at Ursidongus, and the monastery which he had founded took his name. The relics of the saint were first disinterred c. 929. They were transferred to Grandlieu, near Quaregnon, about the end of the tenth century or the begining of the eleventh, and in 1025 Gerard I, Bishop of Cambrai, removed them to Cateau-Cambresis. They were visited several times in the course of the Middle Ages by the Bishops of Cambrai. In 1647 they were removed to St-Ghislain of which place our saint is patron. His feast is celebrated 9 October and his intercession is sought to ward off convulsions from children. In iconography he is frequently represented with a bear or bear's cub beside him. This is an allusion to the popular legend which relates that a bear, pursued in the chase by King Dagobert, sought refuge with Ghislain and later showed him the place where he should establish a monastery. Moreover, the site of the saint's cella was called Ursidongus, "bear's den".
L. VAN DER ESSEN