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EMERY

ever been issued by the Church in regard to embroid- ery for vestments, either as to material, colour, use, or design. Good taste, however, requires that the em- broidery shoiJd harmonize with the character and colour-effect of the vestment, and that it should not be too heavy, too crowded, or too stiff.

Bock, Geschichte der liturgiscken Gewander des MittelaUers (Bonn, 1S69). I; Rock. TeilUe Fabrics (London, lS76i; F. and H. Marshall, Old English Embroidery (London, 1S94); de Fakct, Le produil du XI^ siicle jusqua nos jours (.\ngers, 1890; supplement, 1900); Bracn, Die lUurgische Gewandung im Oc- cident und Orient (Freiburg, 1907); Idem. Winke fur die An- fertigung und Verzierung der Paramente (Freiburg, 19041; Dreger. Kunstlerische Entwicklung der europdischen Weberei und Stickerei (Menna. 1904).

Joseph Braun.

Embroidery in Scripture. — It is probable that the Israelites learned the art of embroiderj' during their sojourn in Egj-pt. The ornamentation of woven fabrics, especially of linen, by needlework in threads of different colours, spun or drawn from various mate- rials, such as wool, flax, or gold, was known to ancient nations. The Greek and Romans acquired the art from the East. The monuments of Assyria and Baby- lon represent the garments of kings and officials as highly ornamented with what are commonly regarded as embroideries, and specimens of embroidered work have been found in Egj'ptian tombs. In Ezech., xxvii, 7, mention is made of the " fine broidered linen" used for sails on the ship of Tj-re. The first reference to embroidery in Scripture is found in the Book of Exodus (xxvi. 1, 31, 36) in the directions given to Moses concerning the curtains of the Taber- nacle, the veil for the Ark, and the hanging in the en- trance to the Holy of Holies. The Douaj-, following the Vulgate, does not distinguish between the two He- brew expressions ncyo (Ex., xxvi, 1,31) and Dpi nCitJ (Ex., xxvi, 36). The former is translated in the Revised Version by " the work of a cunning workman " and seems to refer to the weaving of figured designs from different coloured tlu'eads; the latter may have been real embroidery, or needlework, called in the later books HDpl.

Besides the hanging at the entrance of the Taber- nacle (Ex., xxvi, 36), the hanging in the entrance of the court (Ex., xxvi, 16) and the girdle of the high- priest (Ex., xxviii, 39; xxxix, 28) were the work of the embroiderer (Dpi), whereas in regard to the ephod (Ex., xxviii, 6; xxxix, 3) and the rational (Ex., xxviii, 15; xxxi.x, 8) the word HDpl is employed. Beselecl and Ooliab were endowed with skill in both kinds of work (Ex., XXXV, 3.5; x-xxviii, 22, 23). The word is used of the embroidered garments or scarfs mentioned in the Canticle of Debbora (Judges, v, 30), and of the bride's apparel in Ps. xliv (Heb., -xlv), 15, where ac- cording to the Hebrew text she is said to be arrayed in embroiderings of gold and raiment of needlework. The garments of the faithless spouse, the figure of Is- rael (Ezech., x\d, 10, 13, IS), were likewise embroid- ered. In Ezech., xxvi, 16, it is foretold that the princes of the sea shall put off their broidered garments, and broidered stuffs are mentioned among the merchan- dise of Tyre (Ezech., xxvii, 7, 16, 24).

In the Authorized or Iving James Version (Ex., xxviii, 4) one of the high-priest's garments is called "a broidered coat"; the Revised Version changed it to "a coat of chequer work". The Douay has "a strait Unen garment" (lineam. stridam in the Vulgate). The Hebrew word VCan used here is not found el.'^e- where in Scripture. It is believed by some to indicate "a surface device of lustre upon one colour", similar to work still done in Damascus. Even in regard to the nature of nopi which is translated "embroidery", authorities are not agreed. Some regard it as paint- ing on cloth, others as an ornamentation produced by sewing on to a stuff pieces of materials of other colours, others again as a fabric woven from threads of differ- ent colours.

V— 26

Levesque in Vic, Dici. de la Bible, s. v. Broderie ; Mackie in Hastings, Did. of Ike Bible, s. v.

John Corbett. Embrun. See Aix, G.\p.

Embryotomy. See Abortion.

Emerentiana, Saint, virgin and martyr, d. at Rome in the third century. The old Itineraries to the graves of the Roman martyrs, after giving the place of burial on the Via Nomentana of St. Agnes, speak of St. Emerentiana. Over the grave of St. Emeren- tiana a church was built which, according to the Itineraries, was near the church erected over the place of burial of St. Agnes, and somewhat farther from the city wall. In reality Emerentiana was interred in the cameterium majus located in this vicinity not far from the cumeleriuni Agnetis. Armellini be- lieved that he had found the original burial chamber of St. Emerentiana in the former ccemeterium. Accord- ing to the legend of St. Agnes Emerentiana was her foster-sister. Some days after the burial of St. Agnes Emerentiana, who was still a catechmnen, went to the grave to pray, and while praying she was suddenly attacked by the pagans and killed with stones. Her feast is kept on 23 January. In the ' ' Martyrologium Hieronymianimi" she is mentioned under 10 Septem- ber, with the statement: In cirmelerio maiore. Slie is represented with stones in her lap, also with a palm or lily.

De Rossi, Roma sotterranea, I, 17S-79; Acta SS., Januarj', II, 351-54, 45S; .\k.mellixi, Scoperta della cripla di S. Emerenti- ana e di una memoria relativa alia cattedra di S. Pietro net Ceme- terio Ostriano (Rome, 1S77): Marucchi, Le catacombe romane (Rome, 1903), 306 sqq.; Le Bourgeois, Sainte Emerentienne, vierge et martyre (Paris, 1S95).

J. P. KiRSCH.

Emeric. See Eymeric, Xichol.vs.

Emeritus of Julia Caesarea. See Don.\tists.

Emery, J.\cque.s- Andre, Superior of the Society of St-Sulpice during the French Revolution, b. 26 .4ug., 1732, at Gex; d. at Paris, 28 April, 1811. After his preliminary studies with the Carmelites of his native town and the Jesuits of Mueon, he pa.ssed to the Sein- inarj' of St. Irenjeus at Lyons and completed his studies at St—Sulpice, Paris, where he became a mem- ber of the society of that name and was ordained priest (1758). He taught with. distinction in the seminaries of Orleans and Lyons; at Lyons, too, he sustained the rights of the Holy See with firmness and ability, yet with due courtesy, before the archbishop, Mgr. de Montazet,a prelate of Jansenistic tendencies. Partly on the recommendation of the archbishop, he was made superior of the seminarj- at .\ngers (1776), and later became vicar-general of the diocese, displaj-ing in both capacities marked powers of governing. In 1782 he was elected Superior-General of the Semman,' and Society of St-Sulpice. His rule began in the lax days preceding the French Revolution, and Father Emery showed himself indefatigable in his zeal for the reform of the seminaries and for the training of a clergy fit to cope with existing evils and prepared for the troub- lous times which, to some extent, he foresaw. After the Revolution Ijroke forth, he watched its terrible progress without despair; he was, perhaps, during that period, the coolest head among the churchmen of France. His wide acquaintance among the priests and bishops, many of whom, in the course of his thirty years of teaching and ruling in the seminaries, had been under his authority, and his position as admin- istrator of the Diocese of Paris during the absence of the exiled archbishop, and as superior of St-Sulpice, brought many to him for ad^^ce. He was. says the historian Sicard, " the head and the arm " of the party whose counsels were marked by moderation and good sense; "a man who was rarely endowed in breadth of learning, in knowledge of his time, in the clearness of his \'iews, m the calmness and energy of his decisions; the oracle of the clergy, consulted on all sides less by