OpenLLM-France/wikimedia huggingface dataset:
# Catholic Encyclopedia (1913)/Bartholomew of Edessa

From volume 2 of the work.
Syrian apologist and polemical writers. The place of his birth is not known, it was probably Edessa or some neighbouring town, for he was certainly a monk of that city, and in his refutation of Agarenus, he calls himself several times "the monk of Edessa". The time in which he flourished is also doubtful; it is certain, however, that it was after the Mohammedan conquest of Syria, and the controversy concerning the sacred images which began in 725. There is a work of his written in Greek, which he directed against one Agarenus, a Mohammedan. The beginning of the refutation is lost; the title as given by Le Moyne (Varia Sacra, Leyden, 1685), is "Elenchus et Confutatio Agareni". This work may be read in the Migne collection, P.G., CVI, 1381–1448. This treatise, as it now stands, opens with a statement of the objections of Mohammedans against Christianity, among which are the dogmas of the Blessed Trinity, of the Incarnation, and of Confession. Bartholomew then gives his answers, and makes many counter-charges against Mohammed and his so-called Revelation.
The main lines of argumentation are taken from the life of the prophet himself. Bartholomew shows that nothing either in his parentage, education, or life betrays any God-given mission. From this he concludes that Mohammed was an imposter, preaching without any Divine credentials. Bartholomew is well acquainted not only with the Christian position which he defends, but also with the position of his adversaries; he knows the customs, practices, and beliefs of the Arabs, and he boasts that he has read all of their books. A second treatise "Contra Muhammedum" is also printed in Migne (loc. cit., 1448–58) under the name of Bartholomew of Edessa; but, in spite of the numerous resemblances, explainable otherwise than by identity of authorship, the differences are of such a nature as to make the ascription of it to Bartholomew unjustified. Such are e.g. the names and the number of Mohammed's wives and children; the editor of the Koran; the Nestorian monk who taught Mohammed Christianity, etc.
Cave, Dissertatio de scriptoribus incerta aetatis in Scriptorum Ecclesiasticorum Historia Literaria (Oxford, 1740–43), 11; Ceillier, Histoire generale des auteurs sacrés et ecclésiastiques (Paris, 1860–68), XII, 103.
R. Butin
# Catholic Encyclopedia (1913)/Bartholomew of Braganca

From volume 2 of the work.
Born about 1200; died 1 July, 1271. He made his studies at Padua, receiving there the habit of the Dominican Order from the hands of St. Dominic. According to Leander, author of the oldest life of Bartholomew, he was made master of the sacred palace in 1235, during the pontificate of Gregory IX; but there is no mention of this event in his last testament, where he expressly states the important positions held by him. He was appointed to the See of Nemonicum, in Cyprus, 1248; what city this was is not now known. While King Louis of France was engaged upon his expedition against the Infidel, Bartholomew joined the king and queen at Joppa, Sidon, and Acre, in the character of Apostolic legate, according to some writers, his own account merely stating that he visited the king and queen at these places. King Louis desired him to make a visit to France, promising rich relics for his church, should he comply with the request. To ensure the presence of so distinguished a prelate at his own court, Alexander IV made him Bishop of Vicenza, in 1256, and during his tenure of that see he was subject to the tyranny of Ezzelino, a notorious enemy of religion. This persecution, however, served to bring out the true qualities of pastor which Bartholomew possessed in a high degree. It has been said that he was named Patriarch of Jerusalem, but this is doubtful, his testament being silent on this point also. In 1254, he was sent as legate to the courts of England and France and as Henry III was, at this time, in Aquitaine, thither Bartholomew betook himself, towards the close of that year, accompanying the English king and queen to Paris. He was, on this occasion, presented by the King of France with a relic of the true Cross and a thorn from Our Saviour's Crown. These he afterwards placed in the beautiful Dominican Church, built by him, at Vicenza and known as the Church of the Crown. He was venerated by the people and, according to the Bollandists, has always been honoured with the title of Blessed. He wrote commentaries on Scripture, was the reputed author of a commentary on the "Hierarchy" of St. Dionysius the Areopagite, of two volumes of sermons, and some smaller works.
Acta SS., July, I, 246 sqq.; also May, VII, 692.
William Devlin.
# Catholic Encyclopedia (1913)/Bartholomites

From volume 2 of the work.
The name given to Armenian monks who sought refuge in Italy after the invasion of their country by the Sultan of Egypt in 1296. The first of their number landed at Genoa, where a church of St. Bartholomew was built for them, hence their name Bartholomites. Others soon followed this first band and were established in various Italian cities, in Parma, Sienna, Pisa, Florence, Civitavecchia, Rome, and Ancona. To these early foundations were afterwards added others at Milan, Naples, Perugia, Gubbio, Ferrar, Bologna, Padua, Rimini, Veterbo, etc.; in fact the Bartholomites were both numerous and prosperous. In the beginning they observed the Rule of St. Basil and the Armenian Liturgy, Clement V acknowledging their right thereto. But in time they abandoned their national traditions for the Roman Liturgy, adopted a habit resembling that of the Dominicans and finally replaced the Rule of St. Basil by that of St. Augustine. Innocent VI, who approved this change (1356), also confirmed the union of their monasteries into one congregation governed by a superior-general and a general chapter. The superiors-general were at first elected for life, but in 1474 Pope Sixtus IV caused them to be voted for every three years.
Boniface IX granted the congregation the privileges of the Order of St. Dominic and Innocent VIII and Paul III ratified the same; nevertheless the Bartholomites were prohibited from joining any other religious order except that of the Carthusians. Durazzo, their first cardinal protector, was appointed by Urban VIII in 1640, but they did not long enjoy this signal advantage. Their regular observance began to decline, their ranks were but meagrely recruited and most of their houses had to be closed till at length only four or five were left, in which about forty monks lived as best they could. There seemed to be no way of averting this decadence. Innocent X authorized the Bartholomites to enter other religious orders or else to secularize themselves, assuring each of them a pension. He suppressed their congregation and its houses and revenues were put to new uses. Among the most noted Bartholomites were: Father Martin, who conducted the first Armenian monks to Genoa and was their superior; Father Anthony of Pisa, who was the first superior-general of their congregation; Esteban Palma, who four times held the office of general and laboured zealously for the reform of the congregation; Cherubini Cerbelloni of Genoa and Paul Costa of Milan, who were celebrated preachers and Scoti, Pori, Girolamo Cavalieri, J. B. Ladriani, and Gregorio Bitio who left literary works which were, however, soon forgotten. In their church at Genoa is still preserved the celebrated portrait of Christ known as the Holy Face of Edessa.
Bitio, Relazione del principio e statto della Religione de' Fr. di S. Basili degli armeni in Italia; Helyot, Histoire des ordres monastiques, I, 243-248.
J.M. BESSE
# Catholic Encyclopedia (1913)/Bartholomew of Brescia

From volume 2 of the work.
An Italian canonist, b. probably in the second half of the twelfth century at Brescia; d. 1258. He studied Roman and ecclesiastical law at Bologna, where he himself became a teacher. It is believed that he was murdered, when Ezzelino, the leader of the Ghibellines, captured Brescia (1258). His literary work consisted almost entirely in the revision of the productions of other writers. His "Brocarda", or Canonical Rules (Lyons, 1519), were a working-over of those of Damasus (twelfth and thirteenth centuries); his "Casus decretorum" were a revision of the "Casus" of Benencasa (d. c. 1206); the "Historiae super libro Decretorum" reproduced the work of an unknown author. Both his "Casus" and "Historiae" derive their importance from their incorporation into the Paris edition (1505) of Gratian's "Decretum". The "Ordo Judiciarius" of Tancred (d. c. 1235) was also revised by Bartholomew. More important than the preceding works was his "Glassa Ordinaria" to the "Decretum" of Gratian, a correction of the "Glossa", or "Apparatus", of Johannes Teutonicus (thirteenth century). His only certain independent work was the "Quaestiones dominicales et veneriales", lectures delivered on Sundays and Fridays.
Schulte, Gesch. der Quellen u. Literatur des kan. Rechts (Stuttgart, 1875-80), II, 83-88; Scherer in Kirchenlex. (2d ed., Freiburg, 1882), I, 2055, 2056; Hurter, Nomenclator.
N.A. WEBER
# Catholic Encyclopedia (1913)/Bartholomew of San Concordio

From volume 2 of the work.
(Also of Pisa)
Canonist, and man of letters, b. at San Concordia, near Pisa about 1260; d. at Pisa, 11 June, 1347. He entered the Dominican Order in 1277, studied at Pisa, Bologna, and Paris, and taught at Lucca, Florence, and Pisa. A preacher of renown, he was as learned as he was devout, as skilled in Latin and Tuscan poetry as he was versed in canon and civil law. His fame rests chiefly on his alphabetically arranged "Summa de Casibus Conscientiae", a variously called "Pisana", "Pisanella", "Bartholomaea", and "Magistruccia". The idea if not the basis of this work was a "Summa Confessorum" by John Rumsik, O. P., Lector of Freiburg (d. 1314). Bartholomew's treatise was clear and concise, and it conformed to the newer laws and canons of his time. Evidently a highly useful digest, it was very popular and much used during the fourteenth and fifteenth centuries, and was among the first books undertaken by some of the earliest printers of Germany, France, and Italy. Nicholas of Osimo, O.M., added a supplement in 1444, which also appeared in many editions. Others likewise incorporated the work in later handbooks, notably James of Ascoli, O. M., 1464, and Ange de Clavasio, O.M., in his "Summa Angelica". Apart from several MSS. on moral and literary subjects, his works include "De documentis antiquorum", edited by Albertus Clarius, O. P. (Tarvisi, 1601) in 8 vo. The same treatise in the vernacular, "Ammaestramenti degli antichi" (Florence, 1662), came to be regarded as a Tuscan classic.
Quetif-Echard, Scriptores Ord. Praed. (Paris, 1719), I, 623; Mandonnet in Dict. de theol. cath., 436; Panzer, Aelteste Buchdruckergeschichte Nurnbergs (Nuremberg, 1789), p. 18, n. 22; Hurter, Nomenclator (Innsbruck, 1906), II, 612.
John R. Volz.
# Catholic Encyclopedia (1913)/Diocese of Oppido Mamertina

From volume 11 of the work.
Diocese of Oppido Mamertina (Oppidensis)
Suffragan of Reggio Calabria, Italy, famous for its prolonged resistance to Roger (eleventh century). Bishop Stefano (1295) is the first prelate of whom there is mention. In 1472 the see was united to that of Gerace, under Bishop Athanasius Calceofilo, by whom the Greek Rite was abolished, although it remained in use in a few towns. In 1536 Oppido became again an independent see, under Bishop Pietro Andrea Ripanti; among other bishops were Antonio Cesconi (1609) and Giovanni Battista Montani (1632), who restored the cathedral and the episcopal palace; Bisanzio Fili (1696), who founded the seminary; Michele Caputo (1852), who was transferred to the See of Ariano, where it is suspected that he poisoned KingFerdinand II; eventually, he apostatized. Oppido has 19 parishes, with 28,000 inhabitants.
Cappelletti, Le Chiese d'Italia, vol. XXI.
U. BENIGNI
# Catholic Encyclopedia (1913)/Diocese of Oran

From volume 11 of the work.
(ORANENSIS).
Diocese in Algiers, separated from the Archdiocese of Algiers, 26 July, 1866, to which it is suffragan. In the early centuries there were no less than 123 dioceses in Caesarean and Tingitan Mauretania. Tlemcen (in the present diocese) was an important see. Victor, Bishop of Tlemcen, assisted at the Council of Carthage (411); Honoratus (484) was exiled by King Huneric for denying Arianism. Though the Arabs (708) destroyed many churches, according to Abou-Obed-el-Bekrii in his "Roads and Empires", there were in 963, churches and Christians at Tlemcen. Until 1254 Christian troops were in the service of the Moorish kings of Tlemcen; from a Bull of Nicholas IV (1290) it is evident that a bishop of Morocco, legate of the Holy See, had jurisdiction over this region, ravaged by a violent persecution in the second half of the thirteenth century
Oran, probably of Moorish origin, was taken by the Spanish in 1509. The expedition which Comte d'Alcaudette, captain general from 1534 to 1558, led against Tlemcen (1543) was in fact a crusade. The Spaniards ruled until 1708, and again from 1732 to 1792. The Bey having sought the protection of France, the French occupied Oran (10 December, 1830.
The pilgrimage of Notre-Dame du Salut at Santa Cruz near Oran was founded in 1849. Before the Associations Law of 1901 the diocese had Jesuits; Lazarists; and several orders of teaching Brothers, one native to the diocese, namely the Brothers of Our Lady of the Annunciation, with their mother-house at Misserghin. The Trinitarian Sisters, with their mother-house at Valence (Drôme) are numerous. The diocese in 1901 contained 273,527 Europeans, excluding the French army; in 1905 there were 5 canonical parishes; 77 succursal parishes, 13 curacies remunerated by the State; 14 auxiliary priests.
MORCELLI, Africa Christiana (Brescia, 1816): BARGES, Tlemcen, ancienne capitale du royaume de ce nom (Paris, 1859); DE PRATS, L'Eglise Africaine (Tours, 1894): RUFF, La domination espagnole a Oran sous le gouvernement du comte d'Alcaudette 1535-1558 (Paris, 1900).
GEORGES GOYAU
# Catholic Encyclopedia (1913)/Diocese of Oria

From volume 11 of the work.
(URITANA)
Oria, in the Province of Lecce, Apulia, Italy, suffragan of Taranto. In the Middle Ages, Oria was a principality that passed to the Borromei; St. Charles sold it for 40,000 crowns, which he distributed among the poor. Oria was besieged by Manfred in 1266. When Brindisi was destroyed by the Saracens in the ninth century, its bishops established their see at Oria and called themselves Bishops of Brindisi and Oria, even after their return to their former capital. It would appear that Oria, in early times, had bishops of its own, because there is a record on a slab in the cathedral, dating from the eighth or ninth century, in which there is mention of a Bishop Theodosius, not one of the bishops of Brindisi. In 979 Bishop Andrew was slain by Porphyrius. In 924 and 977 Oria was sacked by the Mohammedans. The town was erected into an episcopal see in 1591; its first bishop was Vincent Tufo. The diocese has 15 parishes, 120,000 inhabitants, 9 religious houses of men, and 11 of women.
CAPPELLETTI, Le Chiese d'Italia, XXI.
U. BENIGNI
# Catholic Encyclopedia (1913)/Diocese of Oristano

From volume 11 of the work.
Diocese of Oristano (Arborensis) in Sardinia.
Oristano was the capital of the giudicatura (independent district) of Arborea, given to the House of Sardi, after the expulsion of the Saracens, and was subject to Pisa. It was the last city to surrender to the Aragonese (1478), against whom it was valiantly defended by Mariano. Bishops of Arborea are mentioned for the first time in the letters of Gregory VII. The bishop Tragadorio (1195) built the cathedral; Friar Guido Cattano (1312) took part in the Franciscan controversy on the poverty of Jesus Christ; Jacopo Serra (1492) was Vicar of Rome and became a cardinal; Girolamo Barberani (1565) had several disputes with the Dominicans and Pius V; Antonio Canopolo (1588) founded the seminary, rebuilt by Luigi Emanuele del Carretto (1756), and contributed also to other works of public utility. In 1503 there was united to the See of Oristano that of Santa Giusta, where SS. Justa, Justina, and Ænedina martyred under Hadrian (?), are venerated. Bishops of Santa Ciusta are known from the year 1119. The diocese is a suffragan of Cagliari; it has 74 parishes, with 97,000 inhabitants, 3 religious houses of men, and 7 of women, 3 schools for boys, and 2 for girls.
Cappelletti, Le Chiese d'Italia, V.
U. BENIGNI
# Catholic Encyclopedia (1913)/Diocese of Omaha (supplement)

From volume 17 of the work.
Supplement to the article Diocese of Omaha in volume 11.
​Omaha, Diocese of (Omahensis; cf. C. E., XI–249c) in the State of Nebraska, U. S. A., was divided into two parts by a Decree of the Sacred Consistoriai Congregagion of 8 March, 1912, and the western part was erected into the Diocese of Kearney. It now comprises an area of 14,051 sq. miles, where formerly its territory extended over 52,996 sq. miles. Rt. Rev. Richard Scannell, D.D., who had filled this see from 1891, died 8 January, 1916, and was succeeded by the present incumbent, Most Rev. Jeremiah J. Harty, former Archbishop of Manila, P. I., who was transferred to Omaha with the title of Archbishop-Bishop. Archbishop Harty was born in St. Louis, Mo., 1 November, 1853, and was ordained 28 April, 1878. He labored in his home city as an assistand and then a pastor until 1903, when he was appointed Archbishop of Manila, which see he filled until his transfer to Omaha. He took possession of the see on 28 December, 1916, and his administration has been marked by the establishment of new parishes and parochial schools and the introduction of new religious orders into the diocese. An event of special importance was the establishment of the Chinese Mission Society in Omaha on 14 December, 1918. The mother house of the Society is at Dalgan Park, Galway, Ireland, and their present headquarters in Omaha, St. Columbans's Mission House, is devoted to the education of young men for the priesthood in China. “The Far East,” a magazine devoted to the conversion of China, is published here. Another Catholic paper, “The True Voice,” edited by Rev. P. C. Gannon and having a very extensive circulation, is also published in the diocese. The religious orders now (1922) established here include men: Augustinian Recollects, Basilians, Francisans, Jesuits, and Redemptorists; women: Sisters of Mercy, Poor Clares, Religious of the Sacred Heart, Sisters of Notre Dame, of St. Dominic, of St. Francis, of the Good Shepherd, Franciscan Sisters of Christian Charity and Sisters of the Blessed Sacrament. Tha latest statistics credit the diocese with 163 diocesan and 56 regular clergy, 142 parishes, 164 churches and 2 more under construction, 59 chapels, 4 stations, 78 men of religious orders, 844 women of religious orders, 1 university with 1945 students, 32 ecclesiastical students, 7 colleges and academies for girls, with 84 teachers and 701 students, 8 high schools with 30 teachers and 336 students, 90 parochial schools with 11,216 pupils, 1 orphan asylum with 166 orphans, 4 homes for young ladies with 181 residents, 1 House of the Good Shepherd, 1 industrial home for boys, 1 home for the aged, 3 hospitals with 590 beds, 188 hospital nurses, and a total of 15,005 young people under Catholic care. In 1921 the total Catholic population was 83,357.
# Cassidy's Epitaph

* information about this edition.
* sister projects: Wikidata item.
Here lies a bloke who's just gone West, A Number One Australian; He took his gun and did his best To mitigate the alien. So long as he could get to work He needed no sagacity; A German, Austrian, or Turk, Were all the same to Cassidy.
Wherever he could raise "the stuff" -- A liquor deleterious -- The question when he'd have enough Was apt to be mysterious. 'Twould worry prudent folks a lot Through mental incapacity; If he could keep it down or not, Was all the same to Cassidy.
And when the boys would start a dance, In honour of Terpsichore, 'Twas just an even-money chance You'd find him rather shickery. But once he struck his proper stride, And heard the band's vivacity, The jazz, the tango, or the slide Was all the same to Cassidy.
And now he's gone to face the Light, With all it may reveal to him, A life without a drink or fight Perhaps may not appeal to him; But when St Peter calls the roll Of men of proved tenacity, You'll find the front-rank right-hand man Will answer; "Here . . . Cassidy."
This work is in the public domain in Australia because it was created in Australia and the term of copyright has expired. According to Australian Copyright Council - Duration of Copyright, the following works are public domain:
* published non-government works whose author died before January 1, 1955,
* anonymous or pseudonymous works and photographs published before January 1, 1955, and
* government works published more than 50 years ago (before January 1, 1974).
This work is also in the public domain in the United States because it was first published outside the United States (and not published in the U.S. within 30 days), and it was first published before 1989 without complying with U.S. copyright formalities (renewal and/or copyright notice) and it was in the public domain in Australia on the URAA date (January 1, 1996). This is the combined effect of Australia having joined the Berne Convention in 1928, and of 17 USC 104A with its critical date of January 1, 1996.
Because the Australian copyright term in 1996 was 50 years, the critical date for copyright in the United States under the URAA is January 1, 1946.
This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
Public domainPublic domainfalsefalse