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# Catholic Encyclopedia (1913)/Giuseppe Cozza-Luzi

From volume 4 of the work.
Italian savant, Abbot of the Basilian monastery of Grottaferrata near Rome; b. 24 Dec., 1837, at Bolsena in the Province of Rome: d. there 1 June, 1905. In early youth he entered the ancient monastery of which he became abbot in 1882. Pius IX was attracted by his scholarship, as was later Leo XIII. In 1898 he was freed from all official cares and devoted himself thenceforth to his beloved studies. He won distinction by his edition of several ancient Vatican MSS., and was also learned in the history of art and in archæology. Under his direction was executed the phototype edition of the Codex Vaticanus, (Vetus et Novum Testamentum e Cod. Vaticano 1209 phototyp., 5 vols. fol., Rome, 1889), also a Vatican codex of the Prophets (ibid., 1889), and from a Vatican MS. the miniatures of Giulio Clovio to Dante's "Paradiso". Nearly all the copies of these artistic publications perished at the burning of the Danesi establishment in Rome. Together with the well-known Scriptural scholar, Carlo Vercellone, he supervised the printing of the Greek text of the Codex Vaticanus, in five volumes (Rome, 1868-81); he also edited other Scriptural MSS., e.g. the Greek codex of Daniel in the Chigi Library at Rome. His most important scientific work was the publication of some fragments of the "Geography" of Strabo (Rome, 1884), originally discovered by Cardinal Mai, who was, however, unaware of their importance. We owe also to Cozza-Luzi the publication of the eighth and ninth volumes of Mai's "Nova Bibliotheca Patrum", and a part of the cardinal's correspondence.
Among the theological treatises of Cozza-Luzi is an important study on the evidence of the Greek liturgies to the papal supremacy (De Rom. Pont. auctorit. doctrinali testim. liturg. ecclesiæ græcæ, Rome, 1870). He wrote also on the antiquities of his native Bolsena, on the cathedral of Orvieto, the Vatican collection of Assyrian antiquities, etc. Among his more interesting publications is an edition of the Greek version of St. Gregory the Great's account of St. Benedict (Historia S. P. N. Benedicti a Pontif. Gregorio I descripta et a Zacharia græce reddita, Tivoli, 1880). Many of his writings are scattered in various Italian periodicals, ecclesiastical and historical. Though possessed of a strong intellect and a broad culture he often lacked scientific accuracy and it is regrettable that no organic plan dominated his numerous studious researches. As yet there exists no biography of him.
Onoranze rese a Giuseppe Cozza-Luzi (Rome, 1898) contains a list of his principal writings.
U. BENIGNI
# Catholic Encyclopedia (1913)/Giuseppe Maria Bernini

From volume 2 of the work.
A Capuchin missionary and Orientalist, b. near Carignan in Piedmont; d. in Hindustan in 1753. For many years he was a missionary in the East Indies, and acquired a remarkable knowledge of the languages and dialects of India. In his travels through the country he made a special and careful study of the manners, customs, and religious beliefs and practices of the people. The results of his studies were collected in his work: "Notizie laconiche di alcuni usi, sacrifizi, ed idoli nel regno di Neipal, raccolte nel anno 1747". This work has never been published, but is preserved in manuscript in the library of the Propaganda at Rome, and in the museum of Cardinal Borgia. Bernini also wrote "Dialogues", in one of the Indian languages, also preserved in manuscript in the Propaganda; a translation of "Adhiatma Ramayana"; one of "Djana Sagara", and a collection of historical studies under the title, "Mémoires historiques" (Verona).
Dizionario Biografico Universale (Florence, 1840). A very mediocre translation of the Notizie into English has been published in Asiatic Researches, II.
Eneas B. Goodwin.
# Catholic Encyclopedia (1913)/Giuseppe Parini

From volume 11 of the work.
Giuseppe Parini, Italian poet, born at Bosisio, 23 May, 1729; died at Milan, 15 Aug., 1799. Parini was early taken to Milan. He was an apt pupil and showed that he possessed marked ability for teaching, which was to be the work of the greater part of his life. His poetic talent also evinced itself at an early date and secured his entrance into several of the Accademie, especially into the "Arcadia". Taking Holy orders in 1754, he served as tutor in several noble families and gained that knowledge of fashionable life which he was to put to good use in his "Giorno". From 1773 on he was professor of fine arts in the Brera at Milan. When the Cisalpine Republic was established with its capital at Milan Bonaparte made him a member of the municipal government; this position he lost on account of his liberal utterances. The latter part of his life was passed in rather straitened circumstances. The poetical fame of Parini depends upon his "Odi" and the "Giorno", particularly upon the latter. The "Odi" (1st ed., Milan, 1791) are in the conventional manner of the eighteenth century Arcadian compositions; some of them deal with matters of moral and social speculation. The "Giorno", upon which he had begun to work about 1760, is a satire upon the life of the young man of fashion of the time. In the four parts of it - the "Mattino", the "Mezzogiorno", the "Vespro", and the "Notte" - he passes in review the futile daily occupations of a typical society beau, all the while ridiculing the effeminate and corrupt customs of the youth of the age. The interest of the composition is diversified by the introduction of pleasing episodes. The verse form is that of unrhymed decasyllables. Some occasional verses, a cantata ("La figlia di Jefte"), a dramatic work ("Ascanio in Alba"), and a few minor compositions in prose constitute the rest of his literary productions.
See the biography by REINA prefixed to PARINI'S Opere (Milan, 1881-4); CANTÙ. Giorno (Milan, 1854); CARDUCCI, Storia del Giorno di Giuseppe Parini (Bologna, 1892); SALVERAGLIO, Odi (Bologna, 1882).
J. D. M. FORD.
# Catholic Encyclopedia (1913)/Giuseppe Marchi

From volume 9 of the work.
An archæologist, born at Tolmezzo near Udine, 22 Feb., 1795; died at Rome, 10 Feb., 1860. He entered the Society of Jesus at Rome 12 November, 1814, shortly after the re-establishment of the order and was professor of humanities successively in the colleges of Terni, Reggio-Emilia, Modena and St. Andrew of the Quirinal. After completing his course and making his religious profession (1833) he became professor of rhetoric in the Roman College and held this position until 1842. Meanwhile, he devoted his leisure to study, applying himself through choice to profane antiquities. In 1838 he was made prefect of the Kircher Museum which office he retained until his death. He soon gave special attention to Christian antiquities, hoping thus to find a means of restoring Christian art. In 1840 he announced his intention of collecting into One large publication the monuments of Christian architecture, painting, and sculpture. His archæological pursuits recommended him to Gregory XVI as qualified to succeed Settele in the position of "Conservatore dei sacri cimiteni di Roma" (1842). About this time Marchi made the acquaintance of youthful Giovanni Battista De Rossi, who accepted him as master and thenceforth accompanied him on his visits to the catacombs. These ancient cemeteries had been deplorably abandoned but thereafter were more accessible and could be studied on the ground. In 1844 Marchi published the first volume of his "Monumenti", devoted to the construction of the catacombs, especially that of St. Agnes. He proved the Christian origin of these ancient burial-places and, through his studies, was brought about (21 March 1845) the discovery of the crypts of Saints Peter and Hyacinth in the catacomb of St. Hermes. To De Rossi, however, was reserved the honour of the great discoveries in the Roman catacombs. He knew better than Marchi how to make use of ancient topographical data and all the resources of learning. Marchi was appointed Consultor of the Congregation of the Index in 1847 and several years later (1854) he took part in the creation of the Lateran Museum of which, with de Fabris, he became director. In July, 1855, his labours were interrupted for the first time by a stroke of apoplexy, to which he succumbed in 1860. The notes intended for the continuation of the "Monumenti" were lost, but some of them were found by Father Bonavenia and made known at the Second Congress of Christian Archæology at Rome (1900). These recovered documents were destined for the second volume of the "Monumenti", which was to treat of the non-cemeterial Christian architecture of Rome. The full titles of his works are: "Musei Kircherniani Inscriptiones ethnicæ et christianæ" (Milan, 1837); "L'aes grave del Museo Kircheriano, ovvero le monete primitive dei popoli dell' Italia media" in collaboration with P. Tessieni (Rome, 1839); "Monumenti delle arti cristane primitive nella metropoli del cristianesimo: I. Archittetura della Roma sotteranea cristiana" (Rome, 1844).
CELI, Giuseppe Marchi, S.J. dopo cinguant' anni in Civiltà Cattolica, I, 1910, 308-322; 447-465.
R. Maere.
# Catholic Encyclopedia (1913)/Jean-Baptiste Faribault

From volume 5 of the work.
A trader with the Indians and early settler in Minnesota, U.S.A.; b. 19 October, 1774, at Berthier, Lower Canada; d. at Faribault, Minnesota, 20 August, 1860. His father Barthélemy Faribault, a lawyer of Paris, France, settled in Canada towards the middle of the eighteenth century and served as military secretary to the French army in Canada. After the occupation of the country by the English he retired to private life in Berthier and he held the office of notary public. Young Jean-Baptiste received a good school education, and after several years of mercantile employment at Quebec, entered the service of the Northwest Fur Company. In May, 1798, he went with others to the island of Michilimackinac or Mackinac, one of the depots of this company. For over ten years he traded with the Pottowatomic Indians at Kankakee, with the Dakota or the Sioux, Indians at Redwood, on the Des Moines river, and at Little Rapids, on the St. Peter or Minnesota river. During his residence at Little Rapids, in 1805, he was married to Pelagia Hanse, a half-breed daughter of Major Hanse. In 1809, he settled in the small village of Prairie du Chien, Wisconsin, and commenced trading, on his own account, with the Indian tribes of the Winnebagoes, Foxes, and Sioux. In addition to that he conducted an exchange of lead with Julien Dubuque, at the point now occupied by the city of that name. During the war with England (1812-14) Faribault refused to enlist in the English army, and suffered imprisonment and the loss of all his goods in consequence. After the conclusion of the war, in 1815, he became a citizen of the United States, and recommenced his trade at Prairie du Chien. In 1819, he removed to Pike Island in the Mississippi River, and in 1826 to the village of St. Peter or Mendota, Minnesota, opposite the military post of Fort Snelling. There he remained until the last years of his life, which were spent with his children in the town of Faribault, Minnesota. A county in southern Minnesota was named after him, and the city of that name after his eldest son. Faribault was always kind and generous to the Indians, and tried to elevate them by teaching them the useful arts of life, and by instilling into them the principles of Christianity. He was much attached to the Catholic faith of his childhood and presented a house for a chapel to Father Lucien Galtier, the first resident missionary in Minnesota (1840).
FRANCIS J. SCHAEFER
# Catholic Encyclopedia (1913)/Jean-Baptiste Cotelier

From volume 4 of the work.
(COTELERIUS)
Patristic scholar and theologian, born December, 1629, at Nîmes; died 19 August, 1686, at Paris; The early education of this very gifted man was under the personal direction of his father, at one time a minister of the Reformed Church, but later a convert to Catholicity. So rapid was his progress in learning that he could fluently interpret the Bible in the original Hebrew and Greek before the General Assembly of the French clergy at Mantes (1641). On the same occasion he showed his proficiency in mathematics, and made such a favourable impression on the clergy that they increased his father's pension from 600 to 1000 livres. To this sum 300 livres were added for the purchase of books; During the period of his theological studies at Paris (1641-47), Cotelier's brilliant intellectual qualities procured for him an introduction to the king (1644); He graduated as bachelor in theology in 1647 at the Sorbonne, of which he became a member in 1648, though he never received priestly ordination; In 1654, he accompanied Archbishop d'Aubusson de la Feuillade of Embrun to his diocese and became his counsellor. He returned, in 1659, to Paris and again devoted himself to study. With the philologist Du Cange he was commissioned in 1667 by Minister Colbert to investigate and catalogue the Greek manuscripts of the Royal Library. In 1676 he was appointed professor of the Greek language in the Collège Royal at Paris.
The editions of ancient writings prepared by Cotelier were, in chronological order:
He had collected materials for a fourth volume which was edited (1688) by the Maurists, Pouget, Montfaucon, and Lopin, and is sometimes known as "Analecta Græca". Cotelier also left several volumes of manuscripts, which bear chiefly on Christian antiquity and are still preserved in the Bibliothèque Nationale at Paris. He was an extremely accurate scholar, of a modest and retiring nature and kindly disposition.
BALUZE, Letter to Bigot, in COTELIER-LECLERC, Patres Apostolici (Amsterdam, 1724). I, after the preface; NICÉRON. Mèmoires, IV, 243-49; VON HEFELE in Kirchenlex., s. v.; HURTER, Nomenclator (Innsbruck, 1893), II, 471-74.
N. A. WEBER.
# Catholic Encyclopedia (1913)/Jean-Baptiste Corneille

From volume 4 of the work.
French painter, etcher, and engraver, b. at Paris between 1646 and 1649; d. there, 12 April, 1695. He was the youngest son of Michel Corneille of Orléans, and brother of the younger Michel. He is known as "the younger, Corneille". His devoted father was his teacher and painstakingly prepared the youth for his future successes as an historical painter. In 1664 he won the second prize and in 1668 the first prize of the academy. He then went to study in Rome and, on his return in 1675 was received into the Royal Academy, painting for his reception-picture the "Punishment of Busiris by Hercules", now one of the notable canvases in the Louvre. He painted in some of the Paris churches and in 1679 finished his "Deliverance of St. Peter from Prison" for the Cathedral of Notre-Dame. With Jacques Vouet he was employed on the decorations of the Tuileries. In 1692 he was appointed professor in the academy.
His style, like his brother's, was that of the school of the Desiderosi, but Jean was somewhat inferior to the younger Michel in composition and drawing. Many of the paintings of this excellent artist were engraved by contemporaries, a few by the great Mariette, and Jean himself engraved and etched plates after his own designs and finished pictures, and after the Carracci. His work with acid and the burin was spirited and exhibited his thorough mastery of technic. He commenced and finished his plates after the manner of Agostino Carracci. His most important plates were: "Bust of Michelangelo", "St. Bernard", "Mercury in the Air", and "St. John in the Wilderness" (after Annibale Carracci).
For bibliography, see article CORNEILLE, MICHEL (the Younger).
LEIGH HUNT
# Catholic Encyclopedia (1913)/Jean-Baptiste Chardon

From volume 3 of the work.
Indian missionary in Canada, and in the Louisiana territory, born at Bordeaux, France, 27 April, 1672; died at Quebec, 11 April, 1743. He entered the Society of Jesus at Bordeaux, 7 Sept. 1687, and arrived in Canada in 1699. He was on the Ottawa mission in 1700. In the following year he went to Green Bay, Wisconsin, to aid the venerable Henri Nouvel, who had been nearly forty years on the mission there. In 1711 he was evangelizing the Illinois on the St. Joseph River. According to Marest, he was a missionary full of zeal, with a rare talent for learning languages. He remained at Green Bay until 1728, and was the only priest on the old mission ground west of Lake Michigan for several years. No further information regarding Chardon, except the date of his death, is available.
EDWARD P. SPILLANE
# Catholic Encyclopedia (1913)/Jean-Baptiste Blanchard

From volume 2 of the work.
(Duchesne).
A French Jesuit and educator, born 12 October, 1731, at Tourteron in the department of Ardennes; died 15 June, 1797. In 1746 he entered the Society of Jesus, and later was professor at Metz, Verdun, and Pont-à-Mousson. At the time of the suppression of the Society he changed his name of Duchesne to that of Abbé Blanchard, under which his works were published. He left the order, however, in 1762, before it was suppressed, retired to Belgium, and for seven years remained near Namur, occupied with pedagogical questions. He wrote "Le temple des Muses fabulistes" (Liège, 1776, 2 vols.) and "L'Ecole des mœurs" (Namur and Paris, 1775, 2 vols.). The latter work was first published without the author's name under the title, "Les poète des mœurs, ou les maximes de la sagesse..." (1771), and later was reprinted several times with the title "Maximes des l'honnête homme, ou les poète des mœurs." Blanchard's main work was published after his death by Bruyset, "Préceptes pour l'éducation des deux sexes à l'usage des families chrétiennes" (Lyon, 1803, 2 vols.); a new edition in 1807 was entitled "Education chrétienne à l'usage de l'un et de l'autre sexe." Blanchard adopts to Christian education the principle found in Rousseau's "Emile." In the work there is little originality; yet, besides judiciously chosen questions, we find very useful suggestions and good criticisms of Rousseau's views. It is divided into three parts: physical education, moral education, and education of girls. Great importance is attached to physical culture, health, hygiene of the whole organism, and of the special sense-organs. Useful rules are given for the formation of intellect, feelings, and will. Good pronunciation and reading are insisted on. Blanchard rightly rejects the principal of negative education advocated by Rousseau. It would be very harmful to wait until reason develops to make the child exercise it; on the contrary, it must be developed by proper exercise and under proper guidance. To start for a long journey, he says, the traveler does not wait until the sun is high in the sky, but rather profits by the first rays of light; so it must be with the child. As to the education of women, Blanchard's views seem rather narrow today. Woman is made for dependence. Her instruction must be limited to a few elementary notions; Fénelon's principals and the "Avis d'une mère à sa fille" of Madame de Lambert, which Blanchard reproduces, must form the basis of her moral education.
Bouillot, Biographie ardennaise; Compayre in La grande encyclopédie, VI, 1011, and in Dictionnaire de pédagogie (Paris, 1887), I, 262; Sommervogel, Bibliotheque de la c. de J. (2d ed., Brussels and Paris, 1890), I, 1538; Dictionnaire des ouvrages anonymes et pseudonymes (Paris, 1884), 729. C. A. Dubray
# Catholic Encyclopedia (1913)/Tricomia

From volume 15 of the work.
Titular see, suffragan of Caesarea in Palaestina Prima. It is mentioned in George of Cyprus (Descriptio orbis romani, ed. Gelzer, 1024) and, according to the other cities preceding or following its name, would seem to have been situated in southern Palestine. Malalas (Chronographia, V, in P.G., XCVII, 236) relates an ancient legend regarding Tricomia, which he calls Nyssa and confounds with Scythopolis. According to his account it was the site of a famous temple of Artemis. It was never a Greek see, and Le Quien (Oriens Christ., III, 677) is at fault in his complaint of being unable to find any bishops. The Roman Curia, taking the "Descriptio orbis romani" of George of Cyprus, a civil document, for a "Notitia episcopatuum", has made Tricomia a titular see. It is now a Mussulman village called Terkoumieh on a high hill between Hebron and Bet-Djibrin. It must not be confused with another Tricomia in Arabia which was the camping place of the equites promoti Illyriciani.
S. VAILHÉ
# Catholic Encyclopedia (1913)/Trinity Sunday

From volume 15 of the work.
The first Sunday after Pentecost, instituted to honour the Most Holy Trinity. In the early Church no special Office or day was assigned for the Holy Trinity. When the Arian heresy was spreading the Fathers prepared an Office with canticles, responses, a Preface, and hymns, to be recited on Sundays. In the Sacramentary of St. Gregory the Great (P.L., LXXVIII, 116) there are prayers and the Preface of the Trinity. The Micrologies (P.L., CLI, 1020), written during the pontificate of Gregory VII (Nilles, II, 460), call the Sunda after Pentecost a Dominica vacans, with no special Office, but add that in some places they recited the Office of the Holy Trinity composed by Bishop Stephen or Liège (903-20) By other the Office was said on the Sunday before Advent. Alexander II (1061-1073), not III (Nilles, 1. c.), refused a petition for a special feast on the plea, that such a feast was not customary in the Roman Church which daily honoured the Holy Trinity by the Gloria, Patri, etc., but he did not forbid the celebration where it already existed. John XXII (1316-1334) ordered the feast for the entire Church on the first Sunday after Pentecost. A new Office had been made by the Franciscan John Peckham, Canon of Lyons, later Archbishop of Canterbury (d. 1292). The feast ranked as a double of the second class but was raised to the dignity of a primary of the first class, 24 July 1911, by Pius X (Acta Ap. Sedis, III, 351). The Greeks have no special feast. Since it was after the first great Pentecost that the doctrine of the Trinity was proclaimed to the world, the feast becomingly follows that of Pentecost.
NILLES, Kal. man. (Innsbruck, 1897); BINTERIM, Denkwürdig keiten, I. 264; KELLNER, Heortology (London, 1908). 116; BÄUMER, Geschichte des Breviers (Freiburg, 1895), 298.
FRANCIS MERSHMAN