IVIZA
257
IVORY
same for more than twentj', and sought late in life
admission as a lajTnan into the Holy Catholic Church,
with no prospect before him, but simply peace of con-
science and the salvation of his soul." His wife, who
was a daughter of the Protestant Bishop Hobart,
also became a convert. Returning to the United
States he acted as professor of rhetoric at St. Joseph's
Seminary, Xew York, and lectured to the pupils of
several convents, concerning himself also in charity
work. In the latter field he established the Catholic
Protectory in Xew York, and was the first president of
that institution.
Ives. Trials of a Mind in ila Progress to the Catholic Faith (Boston, 1S33): She.i, The Catholic Church in the U. S. (New York, 1856): Appletons Cyclopcedia of Ajner, Biog.,s. v.
Thonl\s F. Meehan. Iviza. See Majorca, Diocese of.
Ivo of Chartres (Y^•o, Yves), Saint, one of the most notable bishops of France at the time of the Investiture struggles and the most important can- onist before Gratian in the Occident, born of a noble family about 1040; died in 1116. From the neigh- bourhood of Beauvais, his native country, he went for his studies first to Paris and thence to the Abbey of Bee in Normandy, at the same time as Anselm of Canterbury, to attend the lectures given by Lan- franc. About lOSO he became, at the desire of his bishop, prior of the canons of St-Quentin at Beau- vais. He was then one of the best teachers in France, and so prepared himself to infuse a new life into the celebrated schools of Chartres, of which city he was appointed bishop in 1090, his predecessor, Geoffroy, having been deposed for simony. His episcopal gov- ernment, at first opposed by the tenants of Geof- froy, ranged over a period of twenty-five years. No man, perhaps, is better portrayed in his -nTitings than is Ivo in his letters and sermons; in both he appears as a man always faithful to his duties, high-mimied, full of zeal and piety, sound in his judgments, a keen jurist, straightforward, mindful of others' rights, de- voted to the papacy and to his country, at the same time openly disapproving of what he considered wrong. This explains why he has been sometimes quoted as a patron of Gallican Liberties and looked upon by Flaccus Ill>Ticus as one of the " witnesses to the truth" in his "Catalogus". Very often Ivo was consuhed on theological, hturgical, political, and especially canonical matters. Of his life little more is known than may be gathered from his letters. As bishop he strongly opposed Philip the First, who wished to desert Bertha, his legitimate -n-ife, and marry Bertrade of Anjou (1092); his opposition gained him a prison cell. In the Investiture struggle then raging in France, and especially in Germany, Ivo represented the moderate party. Though he died too early to witness the final triumph of his ideas with the Concordat of Worms (1122), his endeavours and his doctrines may be said to have paved the way for an agreement satisfactory to both sides. His views on the subject are fully expressed in several of his letters, especially those of the years 1099, 1106, and 1111 (Epistohp, Ix, clxxxix, ccxxxii, ccxxxvi, ccxxx- vii, etc.); these letters are still of interest as to the question of the relationship between Church and State, the efficacy of sacraments administered by heretics, the sin of simony, etc.
The printed works of Ivo of Chartres may be ar- ranged into three categories: canonical writings, let- ters, and sermons. For the canonical works cf. Canons, Collections op .\nciext, sub-title Collection of Yvo of Chartres. Suffice it to mention here the "De- cretum" in seventeen books and the "Panormia" in eight books, the latter being undoubtedly the work of Ivo himself, with material taken from the former. Both of these were composed before 1096, but the "Panormia" enjoyed a far greater success than the "Decretum"; we immediatelv find it at Durham and VIII.— 17
elsewhere in England, at Naumburg in Germany, etc.
One of the improvements of this collection on the
works of Burchard of Worms (d. 102.5) consists in
this: that Ivo gives a far greater number of canons,
adfling to those of Burchard canons taken from
Italian sources. As may be easily seen, theology
and canon law are not yet precisely marked off from
one another — a defect which hokls also for previous
collections; the chapters on the Trinity, Incarnation,
and especially the sacraments are worth seeing in this
connexion. But the most important feature of Ivo's
work is perhaps his preface, " Prologus", which gives
new rules for solving the okl problem of the discrep-
ancies occurring in the texts of the Fathers and the
councils. The letters of Ivo, 2SS in number (Merlet
has added 40 more), from which we gather nearly all
that we know of his life, are in the edition of Migne
together with those of his correspondents. Many
are of a special interest as to the political and re-
ligious questions of the time; not a few are answers
to difficulties referring to moral, liturgical, or canon-
ical matters; some discuss problems of dogmatics.
The popularity of these letters was very great, as may
be gathered from the fact that they appear in the
catalogues of many monastic hbraries; numerous
manuscripts are still extant. The twenty-five ser-
mons are sometimes treatises on liturgical, dogmatic,
or moral questions and bear witness to the great
piety and science of Bishop Ivo. The " Micrologus "
which has been attributed to him belongs to Bernold
of Constance. Other works, such as the "Tripar-
tita" (collection of canons), "Commentary on the
Psalms", etc., are still unprinted. The influence of
Ivo's works may be seen in the writings of nearly all
the theologians and canonists of his day and for some
time afterwards: Alger of Liege and Hugh of St.
Victor, not to mention others, depend largely on the
materials put together in the "Decretum" and
"Panormia"; and Hugh has also borrowed from
Ivo's sermons on Holy orders, dedication of churches,
etc. The connexion of ideas between the " Pro-
logus" and the scheme of Abelard's "Sic et Non" or
Gratian's "Concordantia" is obvious. The saint's
feast is kept, since 1570, on 20 May; it is not known
when he was canonized.
Ivo's works are found in P. L., CLXI, Decretum and Panor- mia: CLXII. LeUers and Sermons in Man. Germ. Hist.: Lites Im- peratorum et Pontificum, II, 640-57; Merlet. Letlres de Saint Ives erequede Chartres {.ISSh): Fournier. Les collections cano- niques attribules a Yves de Chartres in Bibliotheque de I'Ecole des CAar(M(1896et 1897): Idem, Yves de Chartres et le Droit cano- nique in Revue desQuestiorts Historiqties (1S9S) ; Histoire litteraire de la France, X, 102-47.
J. DE GhELLINCK.
Ivory (Fr. ivoire; It. avorio; Lat. ebur), dentine, the tusks of the elephant, hippopotamus, walrus, and other animals: a tough and elastic substance, of a creamy white, taking a high and lasting polish, largely employed in the arts since pre-historic times, and used extensively in making or adorning ecclesiastical ob- jects by the primitive and medieval Christians. In the museums of Europe there are examples of pre-historic incised and carved ivories, and also many specimens of Egyptian, AssjTian, Greek, and Roman bas-reliefs, statues, diptychs, plaques, and caskets. The classical authors frequently allude to ivory, and the Old Testa- ment teems with references to its emploj-ment, even using its attributes as poetic qualifications, in the same way as the Church does to-day in the Litany of Loretto ("Tower of ivory"). .A.s soon as the Chris- tians were free to display the sjTnbols of their faith and illustrate its historj- pictorially, they adopted the art then in vogue for this purpose, and among their first aesthetic expressions, carved ivorj' diptychs were the most important; they followed closely the de- signs used in consular diptychs, excepting that symbol- ism and poetic imagerj- took the place of representa- tions of mj-thological subjects. They consisted of
