Research Results For 'Bull'

ALDEBARAN

Aldebaran is a star of the first magnitude, forming the eye of the constellation Taurus or the Bull, the brightest of the five stars known to the Greeks as the Hyades. Spectrum analysis has shown it to contain antimony, bismuth, iron, mercury, hydrogen, sodium, calcium, etc.
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BRAZEN BULL

The brazen bull was an article of torture invented by Perilaus for the tyrant Phalaris. The device was a hollow, metal model of a bull with a trap door at the back. The idea being that the victim should be placed inside and a fire lit underneath. The victim's screams would then be conveyed by an ingenious collection of flutes in the head of the bull to sound like the bellowing of a real bull. Ironically, the tyrant Phalaris was appalled by the invention and tricked the inventor inside it where he locked him in and lit a fire underneath, before having the man dragged out still alive and hurled from a high rock.
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BRIEF

In English law, a brief is a memorandum of instructions, concisely expressed, drawn up by an attorney for the guidance of the barrister, containing a statement of the facts, points of law, etc. to be developed and expanded before the court, or to be used in the cross-examination of witnesses.
A brief may also mean, in law, an order emanating from the superior courts.

A papal brief is a sort of pastoral letter in which the pope gives his decision on some matter which concerns the party to whom it is addressed. The brief is an official document, but of a less public character than the bull.

CANON LAW

Canon Law is a collection of ecclesiastical constitutions for the regulation of the Church of Rome, consisting for the most part of ordinances of general and provincial councils, decrees promulgated by the popes with the sanction of the cardinals, and decretal epistles and bulls of the popes. There is also a canon law for the regulation of the Church of England, which under certain restrictions is used in ecclesiastical courts and in the courts of the two universities.

In the Roman Church these collections came into use in the 5th and 6th centuries. The chief basis of them was a translation of the decrees of the four first general councils, to which other decrees of particular synods and decretals of the popes were added. In the time of Charlemagne the collection of Dionysius the Little acquired almost the authority of laws. Equal authority, also, was allowed to the spurious 9th-century collection of decretals falsely ascribed to Isidore, Bishop of Seville. After the 10th century systematical compendiums of ecclesiastical law began to be drawn from these canons, the most important being that of the Benedictine Gratian of Chiusi, finished in 1151. Within ten years after its appearance the Universities of Bologna and Paris had their professors of canon law, who taught from Gratian's work, which superseded all former chronological collections. After the appearance of the Decretum Gratiani, new decrees of councils and new decretals were promulgated, which were collected by Raymond of Pennaforte under the name of Decretales Gregorii Noni (1234); and the later decretals, etc, collected by Boniface VIII, were published as the sixth book of the Gregorian Decretals in 1298, all these having the authority of laws.

Pope Clement V published a collection of his decrees in 1313. About the year 1340 the decretals of John XXII were published (Extravagantes Johannis XXII); and at a later period the subsequent decretals, to the time of Sextus IV. (Extravagantes Communes) appeared. These Extravagantes have not altogether the authority of law. Under Pope Pius IV a commission was appointed to revise the Decretum Gratiani, the work being completed under Gregory XIII, and sanctioned by bull in 1580. The authority of the canon law in England, since the Reformation, depends upon the statute 25th Henry VIII, according to which such ecclesiastical laws as were not repugnant to the laws of the realm and the king's prerogative were to remain in force until revised. This revision was never made. A body of 141 canons was drawn up for the English church in 1603-4, and these are still partially in force, so far as concerns the clergy.
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CENSORSHIP OF BOOKS

Censorship of books is the supervision of books by some authority so as to settle what may be published. After the invention of printing the rapid diffusion of opinions by means of books induced the governments in all countries to assume certain powers of supervision and regulation with regard to printed matter. The popes were the first to institute a regular censorship. By a bull of Leo X. in 1515 the bishops and inquisitors were required to examine all works before they were printed, with a view to prevent the publication of heretical opinions. As this decree could not be carried out in countries which had accepted the reformed religion, they prepared a list of prohibited books (known as the Index Librorum Prohibitorum), books, that is, which nobody was allowed to read under penalty of the censure of the church. This index continued to be reprinted and revised as late as 1906, as well as another index commonly called the Index Expurgatorius, containing the works which may be read if certain expurgations have been made.

In England the censorship was established by act of parliament in 1662, but before that both the well-known Star-chamber and the parliament itself had virtually performed the functions. In 1694 the censorship in England ceased entirely. In France the censorship, like so many other institutions, was annihilated by the revolution. During the republic there was no formal censorship, but the supervision of the directory virtually took its place, and at length in 1810 Napoleon openly restored it under another name (Direction de rimprimerie). After the restoration it underwent various changes, and was re-established by Napoleon III, but again abolished. In the old German empire the diet of 1530 instituted a severe superintendence of the press, but in the particular German states the censure was very differently applied, and in Protestant states especially it was never difficult for individual authors to obtain exemption. In 1849 the censorial laws were repealed, but were again gradually introduced, and still existed in a modified form in most of the German states in 1906. The censorship was abolished in Denmark in 1770, in Sweden in 1809, in the Netherlands in 1815.
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CORPUS CHRISTI

Corpus Christi is the festival in the Roman Catholic Church held on the Thursday after Trinity Sunday. Corpus Christi means 'body of Christ', and takes the form of the consecrated host at the Lord's supper, which, according to the doctrines of the Roman Catholic Church, is changed by the act of consecration into the real body of Christ. This doctrine caused the adoration of the consecrated host, and hence the Roman Catholic Church has ordained for the host a particular festival, called the Corpus Christi feast. It was established as a general festival in 1264 by a bull of Pope Urban IV. It commemorates the institution of the sacrament of the Lord's Supper and among Roman Catholics is the occasion of outdoor processions.
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COUNCIL

A council is an assembly met for deliberation, or to give advice. The term specially applies to an assembly of the representatives of independent churches, convened for deliberation and the enactment of canons or ecclesiastical laws. The four general or oecumenical councils recognized by all churches are: 1, the Council of Nice, in 325, by which the dogma respecting the Son of God was settled; 2, that of Constantinople, 381, by which the doctrine concerning the Holy Ghost was decided; 3, that of Ephesus, 431; and 4, that of Chalcedon, 451; in which two last the doctrine of the union of the divine and human nature in Christ was more precisely determined.

Among the principal Latin councils are that of Clermont (1096), in the reign of Urban II, in which the first crusade was resolved upon; the Council of Constance, the most numerous of all the councils, held in 1414, which pronounced the condemnation of John Huss (1415), and of Jerome of Prague (1416); the Council of Basel, in 1431, which intended a reformation, if not in the doctrines, yet in the constitution and discipline of the church; and the Council of Trent, which began its session in 1545, and laboured chiefly to confirm the doctrines of the Catholic Church against the Protestants. On the 8th of December, 1869, an oecumenical council, summoned by a bull of Pope Pius IX, assembled at Rome. This council adopted a dogmatic Decree or Constitutio de Fide, and a Constitutio de Ecolesia, the most important article of which latter declares the infallibility of the pope when speaking ex cathedra.

DEODAND

In old English law, deodand was a term denoting any chattel which had caused the death of a person, accidentally or otherwise, such as falling from a ladder, being tossed by a bull, falling from a horse etc. The item was sold and the proceeds taken by the church and the money supposedly paid for masses to prevent the deceased's sole from purgatory. The practice of deodand was abolished in England in 1846.
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DISSOLUTION OF THE MONASTERIES

The dissolution of the monasteries in England was carried out by Henry VIII between 1535 and 1539. This was an attack on Church property for three reasons. First, the monks were the main supporters of the Papal authority in England, and they were members of orders which were spread over Europe. It had proved possible to separate the English bishops and clergy from allegiance to the Pope; this was not possible with the monastic orders, which were international, not insular, institutions. The second reason was the wealth of the monasteries, which was the result of the pious bequest of many centuries. The cry against monastic wealth had been raised many times previously in English history, particularly by John Wycliffe and others from the time of Edward III and Richard II. The courtiers of Henry VIII and the rising middle class were greedy for land, and Henry VIII saw that by ministering to their greed he could make his new nobility and their new property a firm support of his Reformation. The third reason for ending the monasteries was
the reason given to Parliament: that the monks had outlived their day of usefulness and were abandoned to idleness and vice. There were over 600 religious houses in England, and no doubt there was some truth in this charge. Zealous churchmen had long known that all was not well with these ancient institutions. In Henry VII's reign the Oxford Reformers had rebuked monkish follies, and Cardinal Morton had noted the 'incurable uselessness' of many of the smaller houses where the monks were idle and ignorant. Cardinal Wolsey had obtained a Papal Bull to visit the monasteries, and had begun to suppress some, intending to use their revenues for the benefit of education and the New Learning and to found new bishoprics. One of them, St. Frideswide's Priory at Oxford, he converted into Cardinal College (later Christ Church).

In 1535 Henry VIII made Thomas Cromwell his Vicar-General, 'with power to visit any monastery in England'. The character of Cromwell was sufficient guarantee that the visitation would not be conducted fairly. He knew what was expected of him; he was to be 'The Hammer of the Monks'. His agents hurried through England, visited some of the monasteries, and drew up an evil report. This report unfortunately no longer exists. Our only information is derived from Cromwell's note-books and from the letters of his agents, from which we may gather something of their methods. For example, Dr. Layton, vicar of Harrow-on-the-Hill, dashed through southern England from Gloucestershire to Rent between August and October 1535. He condemned monasteries wholesale, on insufficient evidence, although at the same time he did not scruple to accept bribes from some, or to help himself to plate and jewels from others.

However, Parliament was satisfied, and the country squires, anxious for the 'goods of the Church', shouted ' Down with them!' The Act dissolving 276 of the lesser monasteries of England in 1536 was the last important Act of the Reformation Parliament. In dissolving the smaller monasteries first, Henry VIII had cautiously tested his power. But his violent measures had by 1536 caused grave discontent, especially in the west and north, and in Parliament itself. His wholesale destruction of the smaller monasteries was followed by two popular uprisings. The first occurred in Lincolnshire, where the rebels were crushed by a military force under the Duke of Suffolk. The second rising, in Yorkshire in 1536, known as the Pilgrimage of Grace, was much more serious. The following year the famous shrine of Becket at Canterbury was attacked. Thomas Becket was declared in April 1538 'a false saint and a traitor to the Supreme Head of the Church'; his bones were burnt; his shrine pillaged and its offerings confiscated.

Then Henry VIII was ready to turn his attention to the greater monasteries, although Parliament had saved them earlier because of their good conduct. Cromwell and his agents in 1539 began a persecution of the abbots: many were induced to surrender their abbeys to the king; others could only be reduced by methods of terror. The Abbots of Reading and Colchester were tried for treason; the Abbot of Glastonbury for felony. All three were executed. The odious methods of Cromwell are well shown in some notes left in his own handwriting: 'To see that the evidence be well sorted and the indictments well drawn against the said abbots. The Abbot of Reading to be sent down to be tried and executed at Reading with his accomplices. The Abbot of Glaston to be tried at Glaston, and also executed there with his accomplices.' The last Abbot of Glastonbury, a pious, venerable man beloved in the countryside, was executed with two of his brethren on Glastonbury Tor, after a mock trial in November 1539. These ferocities had the desired effect: many less brave spirits gave in, and soon there were no monasteries left. The dissolution of 616 religious houses was the greatest revolution in the ownership of land in England since the Norman Conquest. The monastic income has been variously estimated at between one-fifth and one-third of the total rental of England.

This newly acquired wealth the king might have used in developing public works, such as education. Some of it was spent in re-building the Navy; but the king's own greed and the greed of courtiers swallowed most of the spoil. A thousand newly enriched families became the nobility on which Henry in future relied for support. The 'Abbey' where the descendants or successors of these Tudor families now live is a name to be found in many an English village. But sad indeed was the fate of the original buildings. Some, like the great church at Tewkesbury, have been preserved in the form of parish churches; others have been partly preserved to form cathedrals. But the greater number were ruthlessly destroyed by their new possessors, their roofs despoiled for the valuable lead, their walls made quarries for new buildings, their treasures scattered, and their ruins left desolate. Whatever defence may be made for the suppression of the monastic orders, no excuse can be offered for this orgy of destruction, which deprived England of some of her noblest monuments.
It is probable that at least 15000 persons were cast adrift. These people went to swell the already large number of the unemployed, for whom Tudor statesmanship could find no better relief than the savage punishments inflicted on thieves and vagabonds. Some of the monks were given benefices or pensioned by the Government, but the pensions were not always paid; the occupants of the lesser houses fared worse than those of the greater. The hospitality which the monks had always given to the poor was now removed. There was nothing to take its place, and many monks and nuns joined the ranks of those who had formerly subsisted on their charity. Many gaps were left in national life, for the abbeys, said Aske 'were one of the beauties of this realm to all men and strangers passing through the same; all gentlemen much succoured in their needs with money, and in nunneries their daughters brought up in virtue. And such abbeys as were near the danger of seabanks were great maintainers of sea-walls and dykes, builders of bridges and highways, and such other things for the commonwealth.'
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GLASGOW UNIVERSITY

Glasgow University is a Scottish university that was founded by a bull of Pope Nicholas V, 1450-51, which conferred not only the power of creating masters and doctors, but privileges and immunities identical with those of the University of Bologna. In 1577 James VI prescribed rules for the government of the University, giving it a new charter. It was reconstituted by the Scottish Universities Acts of 1858 and 1889, and its constitution became similar to that of the other Scottish universities. The old University Buildings and ground were sold to the Glasgow Union Railway Company in 1864 for 100,000 pounds.
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