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Rh "You look a little shy; let me introduce you to that leg of mutton," said the Red Queen. "AliceMutton: MuttonAlice." The leg of mutton got up in the dish and made a little bow to Alice; and Alice returned the bow, not knowing whether to be frightened or amused.

"May I give you a slice?" she said, taking up the knife and fork, and looking from one Queen to the other.

"Certainly not," the Red Queen said, very decidedly: "it isn't etiquette to cut any one you've been introduced to. Remove the joint!" And the waiters carried it off, and brought a large plum-pudding in its place.


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Catholic Encyclopedia (1913)/Archdiocese of Evora

Evora,, in Portugal, raised to archiepiscopal rank in 1544, at which time it was given as suffragans Leiria and Portalegre; in 1570 and later were added Sylves, Ceuta, Congo, Santo Thome, Funchal, Cabo Verde, and Angra. In the Roman period Julius Caesar gave it the name of Liberalitas Julia; inscriptions and coins remain to prove its high rank among the municipalities of Roman Spain. Its bishop, Quintianus, was present at the Council of Elvira early in the fourth century. There exists no complete list of his successors for the next two centuries, though some are known from ancient diptychs. In 584 the Visigothic king, Leovirgild, incorporated with his state the Kingdom of the Suevi, to which Evora had hitherto belonged. From the sixth and seventh centuries there remain a few Christian inscriptions pertaining to Evora. In one of them has been interpolated the name of a Bishop Julian (December 1, 566); he is, however, inadmissible. Thenceforth the episcopal list is known from the reign of Reccared (586) to the Arab invasion (714), after which the succession is quite unknown for four centuries and a half, with the exception of the epitaph of a Bishop Daniel (January, 1100). Until the reconquest (1166) by Alfonso I of Portugal, Evora was suffragan to Merida. Under this king it became suffragan to Braga, despite the protests of the Archbishops of Compostella, administrators of Merida. In 1274, however, the latter succeeded in bringing Evora within their jurisdiction. Finally, it became suffragan to Lisbon from 1394 to 1544, when it was made an archbishopric. Its large and splendid cathedral has undergone many architectural changes. Among its illustrious prelates may be mentioned Enrique (1540-64, 1578-80), the founder of its university and King of Portugal (1578-80); Teutonio de Braganza (1570-1602); and the scholarly writers Alfonso de Portugal (1486-522) and Father Manuel de Cenaculo Villasboas (1802-14). Portuguese writers have maintained that the first bishop of Evora was St. Mantius, a Roman, and a disciple of Jesus Christ, sent by the Apostles into Spain as a missionary of the Gospel; from his genuine acts it appears that he was a devout Christian, put to death by the Jews after the fourth century. Spanish Jews, it is known, are mentioned in the fourth-century Council of Elvira (can. 49).

F. FITA


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206 "I won't be introduced to the pudding, please," Alice said rather hastily, "or we shall get no dinner at all. May I give you some?"

But the Red Queen looked sulky, and growled "PuddingAlice: AlicePudding. Remove the pudding!" and the waiters took it away so quickly that Alice couldn't return its bow.

However, she didn't see why the Red Queen should be the only one to give orders, so, as an experiment, she called out "Waiter! Bring back the pudding!" and there it was again in a moment, like a conjuring-trick. It was so large that she couldn't help feeling a little shy with it, as she had been with the mutton; however, she conquered her shyness by a great effort, and cut a slice and handed it to the Red Queen.

"What impertinence!" said the Pudding. "I wonder how you'd like it, if I were to cut a slice out of you, you creature!"

It spoke in a thick, suety sort of voice, and Alice hadn't a word to say in reply: she could only sit and look at it and gasp.


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Rh "Make a remark," said the Red Queen: "it's ridiculous to leave all the conversation to the pudding!"

"Do you know, I've had such a quantity of poetry repeated to me to-day," Alice began, a little frightened at finding that, the moment she opened her lips, there was dead silence, and all eyes were fixed upon her; "and it's a very curious thing, I thinkevery poem was about fishes in some way. Do you know why they're so fond of fishes, all about here?"

She spoke to the Red Queen, whose answer was a little wide of the mark. "As to fishes," she said, very slowly and solemnly, putting her mouth close to Alice's ear, "her White Majesty knows a lovely riddleall in poetryall about fishes. Shall she repeat it?"

"Her Red Majesty's very kind to mention it," the White Queen murmured into Alice's other ear, in a voice like the cooing of a pigeon. "It would be such a treat! May I?"

"Please do," Alice said very politely.


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Catholic Encyclopedia (1913)/Sts. Ewald

Ewald (or ),, Martyrs in Old Saxony about 695. They were two priests and natives of Northumbria, England. Both bore the same name, but were distinguished as Ewald the Black and Ewald the Fair, from the difference in the color of their hair and complexions. According to the example of many at that time, they spent several years as students in the schools of Ireland. Ewald the Black was the more learned of the two, but both were equally renowned for holiness of life. They were apparently acquainted with St. Willibrord, the Apostle of Friesland, and were animated with his zeal for the conversion of the Germans. Indeed, by some they have been actually numbered among the eleven companions of that saint, but it is more probable they did not set out from England till after St. Willibrord's departure. They entered upon their mission about 690. The scene of their labors was the country of the ancient Saxons, now part of Westphalia, and covered by the dioceses of Munster, Osnabruck, and Paderborn. At first the Ewalds took up their abode in the house of the steward of a certain Saxon earl or ealdorman (satrapa). Bede remarks that "the old Saxons have no king, but they are governed by several ealdormen [satrapas] who during war cast lots for leadership, but who in time of peace are equal in power" (Hist. Eccl., V, 10). The steward entertained his two guests for several days, and promised to conduct them to the chieftain, as they affirmed they had a message of considerable importance to deliver to him.

Meanwhile, the Ewalds omitted nothing of their religious exercises. They prayed often, recited the canonical hours, and celebrated Mass, for they carried with them all that was necessary for the Holy Sacrifice. The pagan Saxons, understanding from these things that they had Christian priests and missionaries in their midst, began to suspect that their aim was to convert their over-lord, and thus destroy their temples and their religion. Inflamed with jealousy and anger, they resolved that the Ewalds should die. Ewald the Fair they quickly despatched with the sword, but Ewald the Black they subjected to torture, because he was the spokesman and showed greater boldness. He was torn limb from limb, after which the two bodies were cast into the Rhine. This is understood to have happened on October 3 at a place called Aplerbeck, where a chapel still stands.

When the ealdorman heard of what had been done he was exceedingly angry, and took vengeance by ordering the murderers to be put to death and their village to be destroyed by fire. Meanwhile the martyred bodies were miraculously carried against the stream up the Rhine, for the space of forty miles, to the place in which the companions of the Ewalds were residing. As they floated along, a heavenly light, like a column of fire, was seen to shine above them. Even the murderers are said to have witnessed he miraculous brightness. Moreover, one of the martyrs appeared in vision to the monk Tilmon (a companion of the Ewalds), and told him where the bodies would be found: "that the spot would be there where he should see a pillar of light reaching from earth to heaven". Tilmon arose and found the bodies, and interred them with the honors due to martyrs. From that time onwards, the memory of the Ewalds was annually celebrated in those parts. A spring of water is said to have gushed forth in the place of the martyrdom.

Pepin, Duke of Austrasia, having heard of the wonders that had occurred, caused the bodies to be translated to Cologne, where they were solemnly enshrined in the collegiate church of St. Cunibert. The heads of the martyrs were bestowed on Frederick, Bishop of Münster, by Archbishop Anno of Cologne, at the opening of the shrine in 1074. These relics were probably destroyed by the Anabaptists in 1534. When St. Norbert visited Cologne, in 1121, he obtained two small vessels containing the relics of several saints, and among them were bones of the sainted Ewalds. These were deposited either at Premontre, or at Florennes, a Premonstratensian monastery in the province of Namur. The two Ewalds are honored as patrons in Westphalia, and are mentioned in the Roman Martyrology on October 3. Their feast is celebrated in the dioceses of Cologne and Münster.

COLUMBA EDMONDS

title: Catholic Encyclopedia (1913)/Sts. Ewald


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Catholic Encyclopedia (1913)/Thomas Ewing

Ewing,, jurist and statesman, b. in West Liberty, Virginia (now West Virginia), U.S.A., December 28, 1789; d. at Lancaster, Ohio, October 26, 1871. His father, George Ewing of New Jersey, who had served as an officer in the Continental Army after the Revolution, settled in the Northwest Territory, in the Muskingum Valley, and then, in 1798, in what is now Ames Township, Athens County, Ohio. Here, amid the privations of pioneer life, Ewing was taught to read by his elder sister, Sarah, and by extraordinary efforts acquired a fair elementary education. At the age of nineteen he left home and worked in the Kanawha salt establishments, pursuing his studies at night by the light of the furnace fires. He remained there until he had earned sufficient to enable him to enter the Ohio University at Athens, where, in 1815, he received the degree of A.B., the first degree conferred by any college in the western country. Ewing then studied law at Lancaster, Ohio, and was admitted to the bar in 1816. He entered into a partnership with his preceptor, in the firm of Beecher & Ewing, and then, after Mr. Beecher's death, with his own son Philemon, in the firm of Ewing & Son. He achieved high prominence as a lawyer and won notable success at the state and national bar.

In March, 1831, Ewing entered public life as a member from Ohio of the United States Senate, and became prominent therein, with Webster and Clay, in resistance of the acts of President Jackson and in support of Whig measures. He upheld the protective tariff system of Clay, and presented one of the first of the memorials for the abolition of slavery.

In March, 1837, on the expiration of his term, he resumed the practice of the law. Upon the election of President Harrison, he was appointed Secretary of the Treasury in March, 1841. He prepared the second bill for the recharter of the Bank of the United States, and, on its veto by Tyler, he resigned from the cabinet, in September, 1841. In March, 1849, he was appointed by President Taylor secretary of the then recently created Department of the Interior. He organized the department, and in his report to congress urged the construction of a railroad to the Pacific. On the death of Taylor in 1850, Ewing resigned from the cabinet and was appointed senator from Ohio to fill an unexpired term. On the expiration of his term in March, 1851, he returned to the practice of the law. In 1860 Ewing was appointed by the Governor of Ohio a member of the famous Peace Conference, and he was prominent in the efforts to avert the secession of the Southern States. During the war he unreservedly supported the government, and his judgment on matters of state was frequently sought by Mr. Lincoln. When the capture of Mason and Slidell brought England and the United States to the verge of hostilities, Ewing sent Mr. Lincoln the famous telegram that was decisive of the whole trouble: "There can be no contraband of war between neutral points." It was his advice that finally prevailed and secured the freeing of the envoys and the averting of hostilities. Conservative in his opinions, Ewing opposed the radical measures of Reconstruction at the close of the war and supported the administration of President Johnson. In February, 1868, after the removal of Stanton, the President sent to the Senate the nomination of Ewing as Secretary of War, but it was not confirmed.

Descended of Scottish Presbyterian stock, Ewing, after a lifelong attraction to the Catholic Church, entered it in his latter years. Reared outside the fold of any religious body, he married, January 7, 1820, Maria Wills Boyle, daughter of Hugh Boyle, an Irish Catholic. He was deeply influenced by the living faith and pious example of his wife during their long married life, and all his children were reared in the Faith. In October, 1869, Ewing was stricken while arguing a cause before the Supreme Court of the United States and he was baptized in the court room. In September, 1871, his lifelong friend, Archbishop Purcell of Cincinnati, received him into the Church.

PHILEMON BEECHER, eldest son of Thomas, b. at Lancaster, November 3, 1820; d. there April 15, 1896. He graduated in 1838 from Miami University, Oxford, Ohio, and then entered upon the study of the law. Admitted to the Bar in 1841, he formed with his father the firm of T. Ewing & Son. In both State and Federal courts, through his grasp of the philosophy of the law and his judicial temperament, he won a place beside his illustrious father. He was also the main support of his father in his political life and labors, and was an active figure first in the Whig and then in the Republican party. In 1862 he was appointed Judge of the Court of Common Pleas. Being opposed to the Reconstruction measures of his party he took part in the Liberal Republican movement. He was nominated to the supreme bench of Ohio in 1873. During the sixties and seventies he engaged in the banking business, and was prominent in the development of the Hocking Valley coal-fields. The later years of his life were spent in retirement.

He married at Lancaster August 31, 1848, Mary Rebecca Gillespie, a sister of Eliza Maria Gillespie (Mother Mary of St. Angela of the Sisters of the Holy Cross of Notre Dame, Indiana). He was a man of wide culture and a writer of vigorous and limpid English. He was ever foremost where the interests of the Church were concerned, and was a delegate from the Diocese of Columbus to the Catholic Congresses of 1889 and 1893.

HUGH BOYLE, third son of Thomas, b. at Lancaster, October 31, 1826; d. there June 30, 1905. He was educated at the United States Military Academy at West Point, and in 1849 went to California, returning to Lancaster, in 1852, to enter on the study of the law. On his admission to the Bar, he practiced in St. Louis, Missouri, from 1854 to 1856, and then, in partnership with his brother Thomas, at Leavenworth, Kansas, from 1856 to 1858. In April, 1861, he was appointed brigade-inspector of Ohio Volunteers with the rank of major, and in August, 1861, was commissioned colonel, commanding the Thirtieth Ohio Volunteer Infantry, and rendered conspicuous service. In November, 1862, he was commissioned brigadier-general. He took part in the operations against Vicksburg, and his command led in the assault of May 22, 1863. In July following he was appointed to the command of the Fourth Division, Fifteenth Army Corps. In the operations about Chattanooga he led his division in the assault upon Missionary Ridge and its capture. In the latter part of the war he was placed in command of the district of Kentucky and at its close was brevetted major-general. In 1866 President Johnson appointed him Minister to The Hague, which post he filled until 1870. On his return to the United States, he bought a small estate near Lancaster, in 1876, on which he lived until his death. He was married at Washington, D.C., August 3, 1858, to Henrietta Elizabeth Young. He was a man of wide culture, and an interesting writer. He published several stories, among them "The Grand Ladron, a tale of Early California", "Koche, a King of Pit", "A Castle in the Air", and "The Black List".

CHARLES, fifth child of Thomas, b. at Lancaster, March 6, 1835; d. at Washington, June 20, 1883. Commencing his studies at the college of the Dominican Fathers in Perry County, Ohio, he later attended Gonzaga College, Washington, and the University of Virginia. In 1860 he began the practice of law in St. Louis, Missouri. The Civil War breaking out soon afterwards, he was commissioned a captain in the Thirteenth Infantry of the United States Regulars in May, 1861, and in the Spring of 1862, joined his brother-in-law, General William T. Sherman, in the Arkansas and Mississippi campaigns. In the siege of Vicksburg he was thrice wounded. On the 22nd of June, 1862, he was commissioned lieutenant-colonel and assistant inspector-general of volunteers, and on the 15th of June, 1863, inspector-general of the Fifteenth Army Corps. He served with much distinction in the Atlanta campaign and the famous march through Georgia. On the 8th of March, 1865, he was commissioned brigadier-general, and on the mustering out of the volunteers was transferred to the regular force, from which he resigned as brevet-colonel on the 31st of July, 1867. He was brevetted three times in the regular service for gallant and meritorious services at the Vicksburg and Atlanta campaigns. After his retirement from the Army, he took up his residence in Washington and began the practice of law, in which profession he obtained considerable prominence. In 1873 he accepted the appointment of Indian Commissioner, and labored energetically to restore to the Catholic Indian Missions the schools among the Indians which they had maintained for twenty years. Pope Pius IX, May 3, 1877, created him a Knight of the Order of St. Gregory the Great. General Ewing married Virginia, daughter of John K. Miller of Mt. Vernon, Ohio.

ELEANOR BOYLE (MRS. WILLIAM TECUMSEH SHERMAN), daughter of Thomas, b. at Lancaster, October 4, 1824; d. in New York City, November 28, 1888. She was educated at the Visitation Convent at Georgetown, D.C. In 1829, just after his father's death, William Tecumseh Sherman, the subsequent famous General of the United States army, then a boy of nine years, was adopted by Mr. Ewing, reared in his household, and appointed by him to the U.S. Military Academy. Sherman married the daughter of his benefactor, May 1, 1850. She was devoted throughout her life, after the duties of her household, to the relief of suffering and of want, and to the advancement of the Church. Mentally, she inherited the brilliant intellectual powers of her father and was a true helpmate of her husband in his distinguished career. She was the author of "Thomas Ewing, a Memorial", published in 1872. Father P. J. De Smet, S.J., the missionary among the Indians, was an old and intimate friend of the Shermans, and through this intimacy Mrs. Sherman was led to take a special interest in the cause of the Catholic Indians. Her influence and great personal exertions were of much assistance at Washington, to her brother, General Charles Ewing, in the work of saving and promoting the missions for the Catholic Indians.

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208 The White Queen laughed with delight, and stroked Alice's cheek. Then she began:


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Catholic Encyclopedia (1913)/Examination

Examination, a process prescribed or assigned for testing qualification; an investigation, inquiry. Examinations are in use in parochial schools. Catholic academies, seminaries, and universities as tests of proficiency. Examinations or something equivalent must enter into all effectual instruction, for it is not sufficient that a book be placed in the hands of a pupil or that he be compelled to attend lectures, but it is necessary to see that he grasps the ideas conveyed. Such tests are widely in vogue in Catholic institutions, as they are in those not subject to the Church. Examinations, however, have other purposes, especially as tests of qualifications for offices or positions, and as investigations to arrive at the truth. It is particularly under these aspects that the question of examinations now presents itself.

Examination for Appointment to Parochial Benefices.—The Council of Trent, realizing that parishes should be ruled over by men of virtue and learning, decreed (Sess. XXIV, c. xviii, De ref.) that the cure of souls should be entrusted only to those who, in a competitive examination or concursus, have demonstrated their fitness. The purpose of this examination is not only to exclude unworthy candidates, but to secure the selection of the best. Clement XI and Benedict XIV determined the form of this examination (see Concursus; Synodal Examiners).

Examination for Promotion to Orders.—The Council of Trent (Sess. XXIII, c. vii, De ref.), repeating the legislation of previous councils, prescribes that a bishop promote no one to orders in the Church till priests and others prudent and learned, appointed by the bishop, pass upon the candidate's qualifications. This investigation is concerned with legitimate birth, baptism, confirmation, freedom from irregularity, age, title of ordination, morals, faith, and knowledge. In practice, however, the examination is confined to learning, as other requisites are investigated in advance and attested by proper documents, of the chancellor, pastor, rector of seminary, etc. The place, form, matter, number of examiners, and other details of the examination are left to the bishop. A prelate commissioned by another to ordain the latter's subject is free to submit the candidate to an examination or not, as he may deem proper, unless, for grave reasons, he suspect the unfitness of the candidate, notwithstanding a previous examination, or unless he be commissioned by the candidate's bishop to hold the examination. Members of religious orders are examined by their own superiors and likewise by the ordinary prelate, except the Jesuits and some others who by special privilege are exempt from examination by the ordinary prelate (see Apostolic Examiners).

Examination of Bishops-Elect.—In addition to the examination in the Roman Pontifical, Gregory XIV prescribed another for bishops-elect, while Clement VIII instituted a congregation of cardinals for this purpose. This examination, however, developed into little else than a ceremony, since bishops are not selected till assurance is given of their prudence, piety, and learning. The late reorganization of the Roman Curia puts this matter under the Consistorial Congregation. Cardinals who are to receive episcopal consecration are exempt from this examination.

Examination of Confessors.—The Council of Trent (Sess. XXIII, c. xv, De ref.) established the necessary requirements of episcopal approbation for all priests, both secular and regular, to hear confessions, advising an examination as a test of fitness, though bishops are free to approve, without such test, those priests who in their judgment are qualified for the work. Members of the regular clergy, without exception, may be obliged by the ordinary of the diocese to undergo this test, if they would hear the sacramental confessions of secular persons. Once approved, however, they are not to be subjected to another examination, unless some grave cause relating to confessions arise (see Apostolic Examiners).

Examination of Preachers.—The ordinary of a diocese may submit to an examination members of religious bodies who desire to preach in the diocese in churches other than those of their own order. Once, however, he has given his approbation, he may not insist on a second examination, though for just cause he may withdraw the permission given to preach. The bishop's successor in office may demand a reexamination.

Examination of Those Wishing to Contract Marriage—Before publishing the banns of marriage the pastor questions separately the contracting parties regarding their place of residence, to ascertain whether he has a right to unite them in matrimony. He inquires, likewise, whether they are acting with perfect freedom, or perhaps under duress, fear, or other motive which might invalidate the contract. He learns of any opposition on the part of parents to the proposed union, as well as of the possible existence of any matrimonial impediment. He must ascertain, moreover, whether the parties are sufficiently grounded in the rudiments of the Catholic religion and capable, consequently, of instructing their offspring. If the parties belong to different parishes, by whom is this investigation to be conducted? Local regulations and customs are to be observed, since there is neither positive universal legislation nor uniform practice in this matter.

Examination of Witnesses.—In ecclesiastical, as in civil, courts witnesses are examined under oath, administered by the auditor or judge, who should first call the witness's attention to the nature and binding effect of an oath and to his duty of telling the truth. The oath must be to the effect that the witness will tell the truth, the whole truth, and nothing but the truth. If thought advisable by the judge, the oath may also contain the promise of secrecy. A statement not sworn to does not constitute evidence. Witnesses are examined separately. In civil trials the interested parties have a right to be present when witnesses are deposing and may not be excluded except in rare cases approved by the judge. In criminal or other cases, where public rather than private interest is at stake, the practice is to exclude the plaintiff and defendant, as well as other witnesses. Here, also, in extreme cases an exception may be made. If, however, the defendant is not allowed to confront the witnesses cited by the plaintiff and vice versa, he is permitted to see the witnesses take the oath and may suggest interrogatories to be proposed.

Witnesses are to be asked or cited, but not necessarily in a formal manner, to appear in court and testify. He who offers his testimony unsolicited is suspected. The examination of witnesses is conducted by the judge. The interrogatories, which are general and special, should be clear and capable of a direct and definite answer. The general questions concern the name, residence, profession, age, and religion of the witness. His relations to plaintiff or defendant, his habits, prejudices, associations, motives, his physical defects, and, at times, his mental qualities, his means of knowledge, powers of discernment, and his memory may be relevant. The special queries are drawn from the crime or charge, and should be relevant or material to the fact at issue. The judge must ascertain how much of the deposition is of personal knowledge, or only hearsay evidence or rumor, or perhaps mere opinion or inference. Circumstances of place, persons, time, etc. may be pertinent. Leading or suggestive questions, which suggest the answer desired, are not permitted. The rules of competency of witnesses are reducible to two, a knowledge of the facts in the case and veracity. In weighing the evidence, however, the judge must consider not only the knowledge and credility of the witness, but also the quality of the deposition and its weight in comparison with that of other witnesses. While exception may be taken to a witness, if unsustained it does not disqualify him. The testimony is written down by the secretary or clerk and is read by him to the witness. Additions or corrections, if necessary, are made. The witness affixes his signature, or, if unable to write, he makes his mark, which must be attested by the clerk. If the witness refuses to subscribe, the fact and the reason thereof must be noted. Finally, both the judge and the clerk sign the document.

ANDREW B. MEEHAN


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Rh "Take a minute to think about it, and then guess," said the Red Queen. "Meanwhile, we'll drink your healthQueen Alice's health!" she screamed at the top of her voice, and all the guests began drinking it directly, and very queerly they managed it: some of them put their glasses upon their heads like extinguishers, and drank all that trickled down their facesothers upset the decanters, and drank the wine as it ran off the edges of the table and three of them (who looked like kangaroos) scrambled into the dish of roast mutton, and began eagerly lapping up the gravy, "just like pigs in a trough!" thought Alice.

"You ought to return thanks in a neat speech," the Red Queen said, frowning at Alice as she spoke.

"We must support you, you know," the White Queen whispered, as Alice got up to do it, very obediently, but a little frightened.

"Thank you very much," she whispered in reply, "but I can do quite well without."


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210 "That wouldn't be at all the thing," the Red Queen said very decidedly: so Alice tried to submit to it with a good grace.

("And they did push so!" she said afterwards, when she was telling her sister the history of the feast. "You would have thought they wanted to squeeze me flat!")

In fact it was rather difficult for her to keep in her place while she made her speech: the two Queens pushed her so, one on each side, that they nearly lifted her up into the air: "I rise to return thanks" Alice began: and she really did rise as she spoke, several inches; but she got hold of the edge of the table, and managed to pull herself down again.

"Take care of yourself!" screamed the White Queen, seizing Alice's hair with both her hands. "Something's going to happen!"

And then (as Alice afterwards described it) all sorts of things happened in a moment. The candles all grew up to the ceiling, looking something like a bed of rushes with fireworks at


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Rh the top. As to the bottles, they each took a pair of plates, which they hastily fitted on as wings, and so, with forks for legs, went fluttering about in all directions: "and very like birds they look," Alice thought to herself, as well as she could in the dreadful confusion that was beginning.

At this moment she heard a hoarse laugh at her side, and turned to see what was the matter with the White Queen; but, instead of the Queen, there was the leg of mutton sitting in the chair. "Here I am!" cried a voice from the soup-tureen, and Alice turned again, just in time to see the Queen's broad good-natured face grinning at her for a moment over the edge of the tureen, before she disappeared into the soup.

There was not a moment to be lost. Already several of the guests were lying down in the dishes, and the soup-ladle was walking up the table towards Alice's chair, and beckoning to her impatiently to get out of its way.


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212 "I can't stand this any longer!" she cried as she jumped up and seized the tablecloth with both hands: one good pull, and plates, dishes, guests, and


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112


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Catholic Encyclopedia (1913)/Apostolic Examiners

Examiners,, so called because appointed by the Apostolic See for service in Rome. In 1570 Pius V instituted the Apostolic examiners to conduct examinations of candidates for orders and of confessors. These examiners, who are chosen by the pope, take an oath in the presence of the cardinal vicar to discharge their duties faithfully. By virtue of a Constitution of Alexander VII, in 1662, the examination of those who would receive orders is held in the vicariate, or palace of the cardinal vicar, in the presence of at least three examiners. It is only after consultation with the pope that the cardinal vicar may dispense from this examination, except in case of tonsure, when he may allow candidates to be examined privately by one examiner. All, whether affiliated to the Diocese of Rome or not, must undergo this examination. Those who have been in Rome four months or more, and who intend to return to the Eternal City, must, under pain of suspension, be examined in the vicariate before receiving orders (not tonsure) elsewhere. An exception is made in regard to the canons of the basilica of St. Peter, who are examined and promoted to orders by their cardinal archpriest. They must, however, have testimonial letters from the cardinal vicar. Even prelates of the Roman Curia must present themselves at the vicariate, but out of respect for their dignity they occupy seats among the examiners and examine one another.

As regards confessors they are not approved in Rome till they have passed a satisfactory examination before the Apostolic examiners. Although the cardinal vicar may dispense in this matter, the exercise of this prerogative is exceedingly rare. Generally, after a first and second test faculties to hear confessions are granted only for a limited time, while a third successful examination meets with unlimited approbation.

ANDREW B. MEEHAN


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Rh candles came crashing down together in a heap on the floor.

"And as for you," she went on, turning fiercely upon the Red Queen, whom she considered as the cause of all the mischiefbut the Queen was no longer at her sideshe had suddenly dwindled down to the size of a little doll, and was now on the table, merrily running round and round after her own shawl, which was trailing behind her.

At any other time, Alice would have felt surprised at this, but she was far too much excited to be surprised at anything now. "As for you," she repeated, catching hold of the little creature in the very act of jumping over a bottle which had just lighted upon the table, "I'll shake you into a kitten, that I will!"


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Catholic Encyclopedia (1913)/Synodal Examiners

Examiners,, so called because chosen in a diocesan synod. The Council of Trent prescribes at least six synodal examiners. The number twenty has been fixed upon by the Congregation of the Council as an ample sufficiency. The chief purpose of synodal examiners is to conduct competitive examinations or concursus, though they may be designated to hold other examinations. Suitable candidates for this office are proposed singly, not all together, each year in the diocesan synod, by the bishop or his vicar-general; they must be satisfactory to the synod and meet the approval of a majority of those present, the voting being secret or public as the bishop may determine. They should have the academic degree at least of licentiate in theology or canon law, but where clerics with such degrees are not available, others qualified, either of the diocesan or religious clergy, are eligible. Synodal examiners, once appointed, hold office till the ensuing synod, though several years have elapsed. Those chosen take an oath—in the synod, if present, otherwise privately in the presence of the bishop or vicar-general—to fulfill their duties conscientiously, without prejudice, favoritism, or other unworthy motive. Neglect on the part of only one to take this oath renders null and void the concursus in which he takes part. They are admonished, moreover, not to accept presents in the discharge of their office, failing in which they become guilty of simony and are punishable accordingly. Neither the diocesan synod nor the bishop personally may establish a salary, however insignificant, for the fulfilment of their office.

If, within a year after their appointment in synod, the number of examiners, through death, resignation, or other cause, fall below six, the bishop may, with the consent of the cathedral chapter, fill up the number; if the number six decrease after the expiration of a year, permission of the Sacred Congregation of the Council is also requisite. Examiners thus chosen out of synod are termed pro-synodal. There is no positive legislation regarding the removal from office of examiners, synodal or pro-synodal. In some countries, where ecclesiastical benefices do not exist, the regulations of the Council of Trent anent synodal examiners are not observed, kindred duties as far as necessary being performed by clerics who are styled "examiners of the clergy" or something similar. The Third Plenary Council of Baltimore prescribes for the United States that these examiners, at least six in number if possible, be selected in synod. It is only with permission of the Holy See and after consultation with the diocesan consultors that a bishop may choose them out of synod. In case of vacancy the bishop, with the advice of said consultors, may supply the deficiency. These examiners are required to take the oath as above and likewise to swear not to accept gifts on the occasion of examinations. Whether these examiners, thus appointed out of synod, hold office till death or only till the convening of the next synod is not determined. In many dioceses these same examiners conduct the examinations for the junior clergy, confessors, candidates for orders, and the like. (Cf. Council of Trent, Sess. XXIV, c. xviii, De ref.; also Third Plenary Council of Baltimore, nos. 24 sqq.)

ANDREW B. MEEHAN


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took her off the table as she spoke, and shook her backwards and forwards with all her might.

The Red Queen made no resistance whatever; only her face grew very small, and her eyes got large and green: and still, as Alice went on shaking her, she kept on growing shorterand fatterand softerand rounderand


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Catholic Encyclopedia (1913)/Exarch

Exarch (Gr. Eksarchos), a title used in various senses both civilly and ecclesiastically. In the civil administration of the Roman Empire the exarch was the governor or viceroy of any large and important province. The best-known case is that of the Exarch of Italy, who, after the defeat of the Goths, ruled from Ravenna (552-751) in the name of the emperor at Constantinople. In ecclesiastical language an exarch was, at first, a metropolitan whose jurisdiction extended beyond his own (metropolitical) province, over other metropolitans. Thus, as late as the time of the Council of Chalcedon (451), the patriarchs are still called exarchs (can. ix). When the name "patriarch" became the official one for the Bishops of Rome, Alexandria, Antioch (and later of Constantinople and Jerusalem), the other title was left as the proper style of the metropolitans who ruled over the three remaining (political) dioceses of Diocletian's division of the Eastern Prefecture, namely the Exarchs of Asia (at Ephesus), of Cappadocia and Pontus (at Caesarea), and of Thrace (at Heraclea). The advance of Constantinople put an end to these exarchates, which fell back to the state of ordinary metropolitan sees (Fortescue, Orth. Eastern Church, 21-25). But the title of exarch was still occasionally used for any metropolitan (so at Sardica in 343, can. vi). Since the use of all these titles became gradually fixed with definite technical meanings, that of exarch has disappeared in the West, being replaced by the names "Apostolic vicar" and then "primate". A few cases, such as that of the Archbishop of Lyons, whom the Emperor Frederick I named Exarch of Burgundy in 1157, are rare exceptions. In Eastern Christendom an exarch is a bishop who holds a place between that of patriarch and that of ordinary metropolitan. The principle is that, since no addition may be made to the sacred number of five patriarchs, any bishop who is independent of any one of these five should be called an exarch. Thus, since the Church of Cyprus was declared autocephalous (at Ephesus in 431), its primate receives the title of Exarch of Cyprus. The short-lived medieval Churches of Ipek (for Servia), Achrida (for Bulgaria), Tirnova (for Rumania), were governed by exarchs, though these prelates occasionally usurped the title of patriarch (Fortescue, Orth. Eastern Church, 305 sq., 317 sq., 328 sq.). On the same principle the Archbishop of Mount Sinai is an exarch, though in this case, as in that of Cyprus, modern Orthodox usage generally prefers the (to them) unusual title, "archbishop" (Archiepiskopos). When the Bulgarians constituted their national Church (1870), not quite daring to call its head a patriarch, they made him an exarch. The Bulgarian exarch, who resides at Constantinople, is the most famous of all persons who bear the title now. Because of it his adherents throughout Macedonia are called exarchists (as opposed to the Greek patriarchists). It was an inaccurate use of this title when Peter the Great, after abolishing the Patriarchate of Moscow (1702), for twenty years before he founded the Russian Holy Directing Synod, appointed a vicegerent with the title of exarch as president of a temporary governing commission. Since Russia destroyed the old independent Georgian Church (1802) the Primate of Georgia (always a Russian) sits in the Holy Synod at St. Petersburg with the title of Exarch of Georgia (Fortescue, Orth. Eastern Church, 304-305). Lastly, the third officer of the court of the Patriarch of Constantinople, who examines marriage cases (our defensor matrimonii), is called the exarch (ibid., 349).

ADRIAN FORTESCUE

title: Catholic Encyclopedia (1913)/Exarch


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Catholic Encyclopedia (1913)/Ex Cathedra

Ex Cathedra, literally "from the chair", a theological term which signifies authoritative teaching and is more particularly applied to the definitions given by the Roman pontiff. Originally the name of the seat occupied by a professor or a bishop, cathedra was used later on to denote the magisterium, or teaching authority. The phrase ex cathedra occurs in the writings of the medieval theologians, and more frequently in the discussions which arose after the Reformation in regard to the papal prerogatives. But its present meaning was formally determined by the Vatican Council, Sess. IV, Const. de Ecclesia Christi, c. iv: "We teach and define that it is a dogma Divinely revealed that the Roman pontiff when he speaks ex cathedra, that is when in discharge of the office of pastor and doctor of all Christians, by virtue of his supreme Apostolic authority, he defines a doctrine regarding faith or morals to be held by the universal Church, by the Divine assistance promised to him in Blessed Peter, is possessed of that infallibility with which the Divine Redeemer willed that His Church should be endowed in defining doctrine regarding faith or morals, and that therefore such definitions of the Roman pontiff are of themselves and not from the consent of the Church irreformable." (See Infallibility; Pope.)


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 The Court having appointed Mr. G. A. Forsyth Harbor Master of Fremantle Nautical Assessor proceed in his presence to examine the following witnesses on Oath

George Allen Chief officer Brig Geffrard

Charles Elg 2nd ditto — ditto —


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and it really was a kitten, after all.


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Catholic Encyclopedia (1913)/Exedra

Exedra.— A semicircular stone or marble seat; a rectangular or semicircular recess; the portico of the Grecian paliestra, or gymnasium, in which disputations of the learned were held among the ancients; also, in private houses, the parastas, or vestibule, used for conversation. The term is sometimes applied to a porch or chapel which projects from a larger building. Also used, as synonymous with cathedra, for a throne or seat of any kind; for a small private chamber; the space between an oriel window and the small chapels between the buttresses of a large church or cathedral.

THOMAS H. POOLE

title: Catholic Encyclopedia (1913)/Exedra


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"Your Red Majesty shouldn't purr so loud," Alice said, rubbing her eyes, and addressing the kitten, respectfully, yet with some severity. "You woke me out of oh! such a nice dream! And you've been along with me, Kittyall through the Looking-Glass world. Did you know it, dear?"

It is a very inconvenient habit of kittens (Alice had once made the remark) that, whatever you say to them, they always purr. "If they would only purr for 'yes,' and mew for 'no,' or any rule of that sort," she had said,


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Rh "so that one could keep up a conversation! But how can you talk with a person if they always say the same thing?"

On this occasion the kitten only purred: and it was impossible to guess whether it meant 'yes' or 'no.'

So Alice hunted among the chessmen on the table till she had found the Red Queen: then she went down on her knees on the hearth-rug, and put the kitten and the Queen to look at each other. "Now, Kitty!" she cried, clapping her hands triumphantly. "Confess that was what you turned into!"

("But it wouldn't look at it," she said, when she was explaining the thing afterwards to her sister: "it turned away its head, and pretended not to see it: but it looked a little ashamed of itself, so I think it must have been the Red Queen.")

"Sit up a little more stiffly, dear!" Alice cried with a merry laugh. "And curtsey while you're thinking what towhat to purr. It