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ELACZKO

still passed among the people from lip to lip, but the truth seems to be that each one merely bows to his neighbour and touches his hand (see Brightman, "Liturgies Eastern and Western", IS'JO, p. 5S5).

Kissing the Altab. — It is clear that from the earliest times a kiss was not only a token of love, but also under certain circumstances a symbol of profound respect. For example, the son of Sirach (Eeclus., xxix, 5) describes how would-be borrowers, when they wish to ingratiate themselves, "kiss the liands of the lender, and in promises they humble their voice ". It is in accordance with this symbolism, so universally understood and practised, that the Church enjoins the kissing of many holy objects, e. g. relics, the book of the Gospels, the cross, blessed palms, candles, the hands of the clergy, and nearly all the utensils and vestments connected with the liturgy. In particular the altar is repeatedly kissed by the celebrant in the course of the Mass, and this practice is of very ancient date. The earliest of the Ordines Roniani mentions it twice, but only twice: first, when the bishop ascends to the altar at the beginning, and secondly, at the Offertory, when he comes again to the altar from his throne. Innocent III speaks of the altar being kissed three times, but in the days of Durandus nine such salutations were in use, as at present. By a symbolism prevalent from a very early period the altar was regarded as typical of Christ, the Goil-Man, abiding permanently with His Church in the Sacrifice of the Mass, and this conception is preserved, for ex- ample, in the address now made to the candidate in the ordination of a subdeacon. The appropriateness of kissing the altar before the salutation Dominiis vobiscum need not be insisted upon: it clearly im- plies that the greeting comes, not from the priest only, but from Christ, the head and corner-stone, to the faithful who are the members of His Church. On the other hand the prayer said by the priest, on first ascend- ing to the altar, indicates that this kiss has also special reference to the relics therein enshrined.

Kissing of the Feet. — The veneration shown in the kissing of a person's hand or the hem of his gar- ment is accentuated in the kissing of the feet. This is probably implied by the phrase of Isaias (xlix, 23): " Kings . . . shall lick up the dust of Thy feet. " Under the influence, no doubt, of the ceremonial of king- worship, as manifested in the cultus of the Roman emperors, this particular mark of veneration came to prevail at an early date among the usages of the papal court (see Lattev, "Ancient King- Worship", Lond., 1909, C. T. S. pamphlet). We read of it in the first "Ordo Romanus" belonging to the seventh century, but even earlier than this the "Liber Pontificalis" attests that the Emperor Justin paid this mark of respect to Pope John I (523-26), as later on Justinian II also did to Pope Constantine. At the election of Leo IV (.847) the custom of so kissing the pope's foot was .spoken of as an ancient one. It is not, therefore, wonderful that a practice supported by so early a tra- dition should still be observed. It is obseired litur- gically in a solemn papal Mass by the Latin and Greek subdeacons, and quasi-liturgically in the "adoration" of the pope by the cardinals after his election. It is also the normal .salutation which papal etiquette pre- scribes for those of the faithful who are presented to the pope in a private audience. In his "De altaris mysterio" (VI, 6) Innocent III explains that this ceremony indicates "the very great reverence due to the vSupreme Pontiff as the Vicar of Him whose feet were kissed by the woman who was a sinner ".

C.vBROL in Diet, d' Archeohaie Chrllienne, II (Paris. 1907). 117-130: Krieg in Kraus. Real. Encyclop. d. christ. .ill., I, (Freiburg. 1880). 542-544: Th.^lhofer. Liturgik, I (FreibiifE. 1883). 648-65: Scholtze in Realencyclov. f. vrot. Theol.. VI (Leipzig, 1899). 274-75; Venables in Diet. Christ. Ant., II (London, 1880), 902-06: Scitdamore, NotUia Eiicharistica (London, 1876), 496. 504; Binterim. Denkwlirdiukeiten, IV, Part iii, pp. 4S5 sq.: Thalhofer in Kirchenlex., s. v. Kufftt;

(Pari.s, 1906), 336-37; 360-61; KoHAULT DE FLEnRT, La Messe, VI (Paris, 1883), 134.

Herbert Thurston.

Klaczko, Julian, Polish author, b. at Vilna, 6 November, 1S25, of Jewish parents; d. at Cracow, 26 November, 1906. After taking the doctor's degree in 1847 at the University of Konigsberg, he went to Heidelberg to continue his studies under Gervinus, who appointed him a collaborator on the "Deutsche Zeitung", a periodical for Russian and Polish affairs. In 1848 he spent some time in the Grand Duchy of Posen and published at Berlin his first political pam- phlet, " Die deutscheii Hegemonen ", an open letter to Gervinus agai.ist the incorix)ration of Posen in the German Confederation. About this time he resolved to become a Christian. Init deferred his baptism for a time owing to parental opposition. His father having met with fiiiaiK iai nvirses, Klaczko was left without means, antl in 1S.JU went to Paris, where he supported himself by his literary labours. His articles written in French, and published chiefly in the" Revue de Paris", were so brilliant as to win speedy fame for the young author. The death of his father, meanwhile, left him free to enter the Church, and he was accordingly baptized. From 1857 to 1860, with the collaboration of Valerian Kalinka, he published a monthly, " Wia- domosci Polskie "(Polish News), the general tone of which was opposed to revolutionary impulses and sudden uprisings. Viewed from a political, as well as from a literary and esthetic, standpoint, Klaczko's articles were the most effective and most lirilliant that had ever appeared in the Polish language. The periodical was put under the ban in Russian Poland and Galicia, and in 1860 also ''n Prussia, after which it had to be discontinued on account of a lack of subscribers.

In 1862 there appeared in the "Revue Des Deux Mondes" Klaczko's "Le poete anonj-me", the first adequate appreciation of Sigmund Krasinski, and so excellentl}' done that it became the basis of all later accounts of the poet. This paper assured Klaczko's literary reputation among the French. Soon after- wards occurred the unfortunate uprising of 1863. While any Polish organization or activity outside of Poland itself was now impossible, Klaczko did not forget the cause of liis country. From official diplo- matic sources he compiled information on all the details of the Danish and Polish questions, and in 1866 published his "Etudes de diplomatic ", a sharp, but veiled criticism of the policy of the Powers, to the disadvantage of all save Russia and Prussia. The "Etudes" caused a great sensation, which was in- creased by the author's subsequent work "Les preli- minaires de Sadowa", in which he shows how Austria was drawn into war with Prussia (1866).

Klaczko's writings bore such strong testimony to his political talents that he was appointed by Count Benst on the Ministry of Foreign Affairs, holding in addition a seat in the Galician Diet at Lemberg, and in the Austrian Reichsrat. Having made a speech in the Diet which was out of harmony with Austria's policy of neutrality during the war of 1870, he re- signed his public offices and returned to Paris penni- less, to devote himself mth renewed vigour to the artistic and literary pursuits of his youth. After several years of work he published "Causeries floren- tines", a. study of Dante in the form of a dialogue, containing in one volume the substance of all that scholars and critics had said on the subject. Even before this he had produced, in 1875, his " Deux chan- celiers", a brilliant portrayal of the characters and policies of Princes Bismarck and Gortschakoff. Finally, he planned an extensive work under the title of " La papaut^ et la renaissance", to show the effects pro- duced on the papacy by the worldly spirit of some pontiffs, without in" the least derogating from the greatness of anv epoch. Of the three voUmies " Julius II", "Leo X", and "Clement VII and the Sack of