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 TEGAKWITHA

471

TEGERNSEE

DaDiel gives (op, cit., 283) an imitation of the Te Deum (as- cribed to St. Bonaventure) constructed into a Marian canticle; "Te Matrera Dei laudamus. te omnia terra veneratur. ffiterni patris sponsam", etc., and remarks that, so far as he knew, it had never been used in any public service of the Church. Words- wOBTH {op, cit.) refers to this as a "travestying" of the Te Deum, and expresses his gratification that the imitation had never been in public use. He is answered by Shipley, .4 Did, of Hymnology in Ecdes, Review (June, 1^495, 451-2), who refers to Lboo (Secretary of the " Henry Bradshaw Liturgical Text So- ciety"), Some Imitations of Te Deum, showing that in the Mid- dle Ages there was "no such dislike as now prevails, to retouch a masterpiece", that "every popular hymn had a hundred imita- tions", etc. Dreves, Analecta hymn., XXXI, 212-4, gives ft "Te Deum" Marianum (from a fourteenth century MS.) in thirty stanzas of the type: "Te deam digne laudibus et dominam fatemur. Te in terris virginem seternam veneramur. Te fem- inam eximiam omnes laude famur". Mone, Lateinische Hymnen des Mittelalt., II (Freiburg, 1854), 229-31, gives interesting notes on some Marian imitations, and remarks that the imitators tried, with more or less success, to avoid any occasion for a misunder- standing of their meaning when adapting the Te Deum to the praise of the Blessed Virgin.

For the liturgical beginnings of the Te Deum, see the Rules of Sts. Benedict (P. £,., LXVI, 436).C.k9arius (P.L., LXVII, 1102), and AuRELiAN (P. i., LXVIII, 396) ; see also Blume for the Rules, Der Cursus S. Benedicti Nursini. etc. (Leipzig, 1908), 33, 44, 48, 50, 55, 57, 86; and for very significant early paraphrase of Te Deum, " Christi, caeli Domine",92, — text. llS-9; Batiffol, Hist, of the Roman Breriary. tr. B.^ylat (London, 1898), 109-10; Baudot, Roman Breviary (London, 1909), 107, 110, 113. For variants, see Burn, op. cit., 83-91 (the ordinary, the Irish, and the "Milan" texts are given in columns: also the Greek texts). Ott, L'innodia ambrosiana in Rassegna Qregoriana (1907), 491-6. compares, with musical illustrations, the Ambrosian and the Gregorian melody of the hymn; Singenberger, Guide to Catholic Church Music (St. Francis, Wisconsin. 1905), 186-7, mentions fifty-three liturgically correct settings for mixed voices and twenty-three for equal voices, wfth grade, composer, voices, etc. noted; see also Church Music (June, 1906, 433-6) for reviews of settings by Ponten, Mitterer, Tinel. Of Tinel'b setting BoNviN writes: "Of all the settings of the Te Deum that are known to me that can be used for liturgical purposes I do not hesitate to declare Tinel's the finest and grandest", and reviews it at length. Kurthen, Das Te Deum als Formproblem fiir die musikahsche Komposition in Gregorius-Blatt (1911), nos. 1-6; Bruders, Das Te Deum in seinen literarischen Beziehungen in Literar, Rundschau (1 June, 1911).

H. T. Henky.

Tegakwitha (Tekakwitha, Takwita), Cath- erine, known a.s the "Lily of the Mohawks", and the "Genevieve of New France", an Indian virgin of the Mohawk tribe, b. according to some authori- ties at the Turtle Castle of Ossernenon, accord- ing to others at the village of Gandaouge, in 16.56; d. at Caughnawaga, Canada, 17 April, 1680. Her mother was a Christian Algonquin who had been captured by the Iroquois and saved from a captive's fate by the father of Tegakwitha, to whom she also bore a son. When Tegakwitha was about four years old, her parents and brother died of small-pox, and the child was adopted by her aunts and an uncle who had become chief of the Turtle elan. Although small-pox had marked her face and seriously impaired her eyesight and her manner was reserved and shrinking, her aunts began when she was as yet very young to form marriage projects for her, from which, as she grew older, she shrank with great aversion. In 1667 the Jesuit missionaries Fri^min, Bruyas, and Pierron, accompanying the Mohawk deputies who had been to Quebec to con- clude peace with the French, .spent three days in the lodge of Tegakwitha's uncle. From them she received her first knowledge of Christianity, but although she forthwith eagerly accepted it in her heart she did not at that time a,sk to be baptized. Some time later the Turtle clan moved to the north bank of the Mo- hawk River, the "castle" being built above what is now the town of Fonda. Here in the midst of scenes of carnage, debauchery, and idolatrous frenzy Tegak- witha lived a life of remarkable virtue, at heart not only a Christian but a Christian virgin, for she firmly and often, with great risk to herself, resisted .all efforts to induce her to marry. When she was eighteen. Father .Jacques de Lam- berville arrived to take charge of the mission which included the Turtle clan, and from him, at her earnest request, Tegakwitha received baptism.

Thenceforth she practised her religion unflinchingly in the face of almost, unbearable opposition, till finally her uncle's lodge ceased to he a place of pro- tection to her and she was assisted by some Christian Indians in escape to Caughnawaga on the St. Lawrence. Here she lived in the cabin of Anaatasia Tegonhatsihoiiga, a Chrislian squaw, her extraordi- nary sand ity impressing not only her own people but the French and the missionaries. Her mortifications were extreme, and Chauchtiere says that she had attained the most perfect union with God in prayer. Upon her death devotion to her began immediately to be manifested by her people. Many pilgrims visit her grave in Caughnawaga where a monument to her memory was ertvcted by the Rev. Clarence Walworth in 18S4; and the Councils of Baltimore and Quebec have petitioned for her canonization.

Walworth, Life and Times of Katerei Tekakwitha (Buffalo, 1891); Burtin, Vie de Catherine Tekakwitha, viirge iroquoise (Quebec, 1894); Campbell. Pioneer Priests of Mrth America, 1 (New York. 1908). BLANCHE M. KeLLY.

Tegernsee, called Tegrinseo in 817, Tegernsee in 754, a celebrated Benedictine abbey of Bavaria that was of much importance for the civilization of the early Middle Ages. It was situated on the state road to the Tyrol by Lake Tegern in a south-south- easterly direction from Munich. According to the latest Germanistic researches the word Tegern sig- nified in Old High German "large", consequently the name meant "large lake". It was not the Agilol- finger family, as is erroneously supposed, but Counts Adalbert and Otkar (Ottokar) of Warngau and Tegernsee who founded in 74 (not 719) a Benedictine abljey on Lake Tegern near the little Church of Our Saviour that was already in existence; this abbey was consecrated and occupied in 754. Counts Adalbert and Otkar belonged to the family of the Huosi, one of the five old ruling families who had come into the country with the Bavarians. The story of the colo- nizing of the monastery with monks by St. Othmar of St. Gall is legendary and is based on chronicles of a later era. On account of the disorders caused by the incursions of the Magyars at the beginning of the tenth century the founding of Tegernsee itself and the fir.st decades of its history .are hidden in deep ob- scurity. On the other hand, it is a perfectly well established fact that the founders of the abbey ob- tained the relics of St. Quirinus, a Roman martyr, from Pope St. Paul I (757-67), not from Pope Zach- arias (741-52), and that these relics were translated from Rome to Tegernsee in the second half of t he eighth century and were placed in the Church of Our Saviour, the first church of Tegernsee. The first abbot was Adalbert who is mentioned in a charter of 804 as having died recently. As early as the year 770 Abbot Adalbert took part in the Synod of Dingolfing, and just before the close of the eighth century (before 798) Adalbert and his "representative" Zacho were present at a synod at St. Emmeram in Ratisbon. At this synod they were obliged to promise to restore thirteen baptisteries that were in the possession of Tegernsee but which had been claimed by Bishop Atto of Freising. This demand was a result of the efforts of the episcopate of Bavaria of that era to limit as much as possible the parochial labours of the monasteries. The decision, however, was not executeti but was ad- justed by a settlement made at Tegernsee on 16 June, 804, on the occasion of the dedication of the Church of St. Peter at Tegernsee and the translation to it of the relics of St. Quirinus from the Basilica of St. Saviour (cf. "Historia Prising.", 12, 92).

The abbey soon attained to great distinction and importance, as is evident from a capitulary of the Em- peror Louis the Pious of .\achen that was issued in the year 81 7. This capitulary called upon the monastery of "Tegrin.seo" (Tegernsee) .imong others to furnish military contingents (M.G.L.L.I. sect. 11350, 20).