EYRIE
714
EYRIE
vicar Apostolic of this province by Cardinal de Tour-
non, but never entered upon liis mission. The Holy
See finally joined the mission of Kwei-chou to that of
Sze-ch'wan under the direction of the Paris Society of
Foreign Missions. From 1769 onwards Mgr Pottier,
Vicar Apostolic of Sze-ch'wan, Yun-nan, and Kwei-
chou, made a practice of sending a native priest every
two years to visit the few Christian communities estab-
lished in Kwei-chou by Christian families migrated
thither from Sze-ch'wan. The Venerable Moye visited
these settlements in 1774. He was arrested, impris-
oned, and eventually expelled from Kwei-chou. In
1815 Blessed Joseph Chang Ta-pong was beheaded at
Tsen-i. In 1S39 there were other martjTdoms, among
them that of Joachim Ho. In 1846 Kwei-chou was
detached from Sze-ch'wan and made an independent
vicariate Apostolic. Father Stephen Albrand, mis-
sionary in Siam, was placed in charge. He found
twelve hundred of the faithful in the entire province.
He established liimself at the capital, Kwei-yang. In
1849 he was created vicar Apostolic and consecrated
titular Bishop of Sura. On 28 January, 1858, the
blessed martyrs, Jerome Lu Piu-mei, Laurent Wang,
and Agatha Lin were decapitated at Mau-keou. In
1860 Mgr Faurie succeeded Mgr Albrand. Tliis same
year, because of the victories of the British and French,
the Treaty of Peking guaranteeing religious liberty
was signed.
The province was, however, ravaged for several years afterwards owing to feuds between the Chinese and Mohammedans. During this period Christians were imprisoned, their parishes pillaged, and their missionaries massacred. On 29 July, 1861, four native Christians were beheaded at Tsin-gai. These were Blessed Joseph Chang, Paul Chen, J. B. Lo, and Martha Wang. In 1862 Blessed John Peter Neel, a French missionary, Martin Wu, John Chang, John Chen, and Lucy I were beheaded at Kai-chou. In 1865 Father MuUer was massacred with several native Christians. Notwithstanding the persecution, it was possililc in 1S(U) to reccird 408 baptisms of adults, and 1. ' ',,17N infant I lapt isms among the natives. In 1867 the number Ijaptized included 601 adults and 11,023 in- fant baptisms; in 1868, 902 adult and 9322 infant baptisms. Mgr Faurie died in 1872 on his return from Home, where he had taken part in the Vatican Coun- cil. He was succeeded by Mgr Lions, who was conse- crated titular Bishop of BasiUta in 1872. Peace reigned during several years, and the missionaries were able to greatly augment the number of Christian communities, but in 1884, during the Franco-Chinese War, the persecutions were renewed. They were particularly violent in Kwei-chou. The Christians of the capital alone escaped. Hardly had this initial per- secution terminated than a second, which was still more terrible, broke out, beginning with the destruc- tion of the Catholic estabUshments at Chung-king (Sze-ch'wan). The Chinese priest, Father Lin, was massacred, together with hiscatechist and a neophyte. Many Christians were thrown into prison, and the missionaries were only able to obtain justice by appli- cation to Peking. In 1884 Mgr (iuicliard had been made coadjutor to Mgr Lions. U])on the death of the latter in 1893, Mgr (iuichard took tlic entire direction of the mission in hand. During tlie following period peace was secure in the Kwei-chou mission, and the missionaries were able to augment rapidly the number (if their converts. In 1900 Kwei-chou again escaped the troubles which overwhelmed many of the otlier Catliolic missions in China. In 1907 Mgr Seguin was nin(l<> Cd.idjutor to Mgr Guichard, and consecrated titular Bishop of Pinara.
In 1W)9 the Catholic community numbered 2 bish- cips, 29 missionaries, 6 native priests, (i(i churches and '■h:ificls, 1 seminary with IS students, 120 schools and iprpliiin asylums ministering to 2031 pupils, 18,000 ( 'atholici. In 1900: 1 bishop, 38 missionaries, 8
native priests, S6 churches and chapels, 2 seminaries
with 36 students, 150 schools and asylums with 2844
scholars, 998 native adult and 4634 native infant bap-
tisms, 19,128 Catholics. In 1908: 2 bishops, 51
missionaries, 17 native priests, 3 seminaries with 62
students, 196 schools with 2388 pupils, 13 orphan
asylums with 855 children, 1472 native adult and
4713 native infant baptisms, 25,728 CathoUcs.
Launat, Atlas de la Suciete lies Missions-Etrangires de Paris (Paris, 1890).
V. H. MONTANAK.
E3rrie Eleison (Kipie i\(ri<Tov, Lord have mercy: the Latin transliteration supposes a pronimciation as in Modern Greek) is a very old, even pre-Christian, ejaculation used constantly in all Christian liturgies. Arrian quotes it in the second century: "Invoking God we say Kvpu l\i-i)iTov" (Diatriba> Epicteti, II, 7). A more obvious precedent for Christian use was the occurrence of the .same formula in the Old Testament (Ps. iv, 2; vi, 3; Lx, 14; xxv, 11; cxxi, 3; Isa., xxxiii, 2; Tob., viii, 10, etc., in the Sept.). In these places it seems already to be a quasi-liturgical exclamation. So also in the New Testament the form occurs re- peatedly (Matt.,Lx, 27; xx, 30; xv, 22; Mark, x, 47; Luke, xvi, 24; xvii, 13). 'The only diflerence is that all these cases have an accusative after the verb: KiJpie i\i-q(Tbv lit, or i\iri(iov ri/xas. The liturgical formula is shortened from this.
History. — It is not mentioned by the Apostolic Fathers or the Apologists. The first certain example of its u.se in the liturgy is in that of the eighth book of the "Apostolic Constitutions ". Here it is the answer of the people to the various Synaptai (Litanies) chanted by the deacon (Brightman, "Eastern Litur- gies", pp. 4 and 5; cf. "Ap. Const.", VIII, vi, 4). That is still its normal use in the Eastern rites. The deacon sings various clauses of a litany, to each of which the people answer, Kyrie Eleison. Of the Greek Fathers of the fourth century, Eusebius, Athanasius, Basil, Cyril of Jerusalem, and the two Gregories do not mention it. But it occurs often in St. John Chrysos- tom. Its introduction into the Roman Mass has been much discussed. It is certain that the liturgy at Rome was at one time said in Greek (to the end of the second century apparently). It is tempting to look upon our Kyrie Eleison as a surviving fragment from that time. Such, however, does not seem to be the case. Rather the form was borrowed from the East and introduced into the Latin Mass later. The older Latin Fathers, Tertullian, Cyprian, etc., do not men- tion it. Etheria (Silvia) heard it sung at Jerusalem in the fourth century. It is evidently a strange form to her, and she translates it: "As the deacon says the names of various people (the Intercession) a number of boys .stand and an.swer always, Kyrie Eleison, as we should say. Miserere Domine" (ed. Hera'us, Heidel- berg, 1908, XXIV, 5, p. 29). The first evidence of its use in the West is the third canon of the Second Council of Vaison (Vasio in the province of Aries) , in 529. From this canon it ap])ears that the form was recently introduced at Rome and in Italy (Milan?): "Since both in the Apostolic See as also in all the provinces of the East and in Italy a sweet and most pious custom has been introduced that Kyrie Eleison be .said with great insistence and compunction, it seems good to us too that this holy custom be intro- duced at Matins and Mass and Vespers" (cf. Hefele- Leclercq, "Histoires des Conciles", Paris, 1908, pp. 1113-1114; Duchesne, "Origines", p. 183). Theeoun- cil says nothing of Africa or Spain, though it mentions Africa in other canons about liturgical practices (Can. v). It appears to mean that Kyrie Eleison should be sung liy the people rum cfrondi affectu. E. Bishop (in the" "Downside Review", 18S<0 notes that this council represents a Romanizing ninvemeiit in Gaul.
The next famous witni'ss to its use in tlie West is St. Gregory I (590 604). lie writes to John of Syracuse
