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# Catholic Encyclopedia (1913)/Betharan

From volume 2 of the work.
A city of the Amorrhites in the valley-plain east of the Jordan, about twelve miles from Jericho (Numbers 32:36; Joshua 13:27). It was rebuilt by the tribe of Gad and later fortified by Herod Antipas, who named it Livias in honor of the wife of Augustus. As she was later called Julia, Josephus speaks of the city as Julias. Having been burnt at the fall of Jerusalem, it was restored by the Christians and became a bishopric. The site is identified by some with Tell el Rameh, six miles east of the Jordan, by others with Beit Harran.
HEIDET in VIG., Dict. de la Bible; RIESS, Bibel-A1las (2nd ed., 1887); MERRILL, East of the Jordan, 383.
JOHN CORBETT
# Catholic Encyclopedia (1913)/Bethdagon

From volume 2 of the work.
Name of two cities in Palestine. (1) A city (Jos., xv, 41) of the tribe of Juda "in the plains", that is, the territory below Joppa between the mountains and the Mediterranean. Its site is uncertain. (2) A city (Jos., xix, 27) of Aser near Zabulon, supposed to be Tell Daæouk, southeast of Akka.
For references and conjectures see HAGEN, Lex. Biblicum, s. v.
JOHN CORBETT
# Catholic Encyclopedia (1913)/Bethsan

From volume 2 of the work.
(Heb. Beth Shean, or Beth Shan, "place of rest"). A city within Issachar, but assigned to Manasses (Jos., xvii, 11; I Par., vii, 29); later Scythopolis, now the village Beisan, three miles west of the Jordan. Because of its strength the Israelites could not take it at the time of the conquest (Jos., xvii, 16; Judges, i, 27), and when the Philistines hung up the bodies of Saul and his three sons on its walls after the battle of Gelboe (II Kings, xxi, 12), it was probably still in the hands of the Chanaanites. Under Solomon it was the center of an administrative district (III Kings, iv, 12). About the beginning of the third century B. C. it was named Scythopolis, probably because Scythians had settled there. After paying tribute to the Ptolemies it passed under Syrian rule in 198 B. C., and in 107 fell into the hands of John Hyrcanus. Pompey took it from the Jews, and thenceforth it was a free city and one of the chief towns of Decapolis. In Christian times it became an episcopal and later a metropolitan see.
ROBINSON, Bibl. Researches (London, 1856), III, 326-332; Survey of Western Palest., Mem. II, 101-114; SCHÜRER, Jewish People (tr. New York, 1891), II, i, 1l0-113, RELAND, Palästina (Utrecht, 1714), 992, 998; GUËRIN, Samarie (Paris, 1874, 1875), I, 284-299.
F. BECHTEL
# Castes and Tribes of Southern India/Podara Vannān

​Podara Vannān. — The Podara, Podarayan or Pothora Vannāns are washermen of inferior social status, who wash clothes for Pallans, Paraiyans, and other low classes.
# Castes and Tribes of Southern India/Pindāri

​Pindāri.——In the Madras Census Report, 1901, fifty-nine Pindāris are returned as a Bombay caste of personal servants. They are more numerous in the Mysore province, where more than two thousand were returned in the same year as being engaged in agriculture and Government service. The Pindāris were formerly celebrated as a notorious class of freebooters, who, in the seventeenth century, attached themselves to the Marāthas in their revolt against Aurangzīb, and for a long ​time afterwards, committed raids in all directions, extending their operations to Southern India. It is on record that "in a raid made upon the coast extending from Masulipatam northward, the Pindāris in ten days plundered 339 villages, burning many, killing and wounding 682 persons, torturing 3,600, and carrying off or destroying property to the amount of £250,000."* They were finally suppressed, in Central India, during the Viceroyalty of the Marquis of Hastings, in 1817.
# Castes and Tribes of Southern India/Podapōtula

​Podapōtula.—A class of mendicants, who beg from Gollas.
# Castes and Tribes of Southern India/Pinjari

​Pinjari (cotton-cleaner). — A synonym for Dūdēkula. Pinjala' (cotton) occurs as an exogamous sept of Dēvānga.
# Castes and Tribes of Southern India/Pittalavādu

​Pittalavādu. — A Telugu name for Kuruvikkārans.
# Castes and Tribes of Southern India/Pilli

​Pilli (cat). — An exogamous sept of Chembadi, Māla, and Mēdara.
# Castes and Tribes of Southern India/Pindi

​Pindi (flour). — An exogamous sept of Māla.
# Castes and Tribes of Southern India/Pippala

​Pippala (pepper: Piper longum). — An exogamous sept or gōtra of Gamalla and Kōmati.
# Catholic Encyclopedia (1913)/Giulio Cesare Cordara

From volume 4 of the work.
Historian and littérateur, b. at Alessandra in Piedmont, Italy, 14 Dec., 1704; died there 6 March, 1785. The scion of an illustrious and ancient family that came originally from Nice, young Cordara studied at Rome under the Jesuits, and became a Jesuit himself at the age of fourteen. Subsequently he taught in various colleges of the order, soon acquiring a great reputation not only for knowledge of general literature, but especially for proficiency in poetry, rhetoric, and history. A brilliant discourse on Pope Gregory XIII, the founder of the Roman College, and a satire on the Cabalists of the day, won for him admission into the Academy of the Arcadians. Several poetical works of his appeared under the pen name of Pameno Cassio. He was in high favor with the exiled Stuarts, then residing in Rome, on account of an allegorical drama, "La Morte di Nice", which he composed in honor of the titular King James III, and a history in Latin of the expedition into Scotland of Charles Edward Stuart, Prince of Wales, which some of his admirers look upon as his most finished production. His satires on "The Literary Spirit of the Times", published in 1737, are of a high order of merit. In them he pillories a class of contemporary writers who arrogated to themselves the literary censorship of their day, condemned the classification of the sciences and the methods of instruction then in vogue, and even the accepted principles of taste. A seventh and revised edition was brought out at Augsburg in 1764. But the work by which he is perhaps best known is "The History of the Society of Jesus", Sixth Part, in two volumes, the first published in Rome in 1750, the second posthumously, by Father Raggazzini in 1859, over a century later. This work was a continuation of the history of the Society of Jesus by Orlandini, Saccini, and Juvency, and embraced the period of Mutius Vitelleschi, 1616-1633. It is in Latin and remarkable for the elegance, purity, and dignity of its style. He is also the author of a history of the German College in Rome, which contains a list of its distinguished alumni (Rome, 1770). When the Society of Jesus was suppressed, Cordara, who had been a member for more than half a century, withdrew from Rome to Turin, and later to Alessandria, where the King of Sardinia had allowed some members of the Society to live unmolested. Notwithstanding his advanced age and his new mode of life, Cordara continued his literary labours and published much in prose and verse. Sommervogel enumerates more than sixty works, large and small, of which he is the author. The citizens of his native town erected a marble statue to his memory, in the church of the Barnabites where he was interred.
Sommervogel, Bibl. de la c. de J., II, 1411-1432; de Backer, I, 369-74; III, 2097-8; Michaud, Biog. Univ. (Paris, nouvelle éd., s.d.), IX, 90; Hurter, Nomenclator (Innsbruck, 1895), V, 376; Carayon, Bibliographie Historique de la c. de J. (Paris, 1864, 249.
EDWARD P. SPILLANE
# Catholic Encyclopedia (1913)/Giuseppe Agnelli

From volume 1 of the work.
​Agnelli, Giuseppe, chiefly known for his catechetical and devotional works, b. at Naples, 1621; d. in Rome, 8 October, 1706. He entered the Society of Jesus, in Rome, in 1637. He was professor of moral theology, and rector of the colleges of Montepulciano, Macerata, and Ancona, and also Consultor of the Inquisition of the March of Ancona. He passed the last thirty-three years of his life in the Professed House at Rome, where he died. He wrote (1) "Il Catechismo annuale". It was adapted to the use of parish priests, and contained explanations of the Gospels for every Sunday of the year. It went through three editions. (2) A week's devotion to St. Joseph, for the Bona Mors Sodality. (3) Four treatises on the "Exercises of St. Ignatius", chiefly with regard to election. (4) A Raccolta of meditations for a triduum and a retreat of ten days. (5) Sermons for Lent and Advent.
Beoschia Notes bibliog.; Sommervogel, Bibliothèque de la c. de J., I, 66.
T. J. Campbell.
# Catholic Encyclopedia (1913)/Giulio Lorenzo Selvaggio

From volume 13 of the work.
Canonist and archaeologist, b. at Naples, 10 August, 1728; d. there, November, 1772. He entered the seminary of Naples in 1744, and was ordained priest in 1752. He subsequently devoted himself to the study of history, philosophy, and the Oriental languages. He became censor of books and synodal examiner for the Diocese of Naples, and wrote the notes for the Italian edition of the ecclesiastical history of the Lutheran historian, Mosheim. Appointed professor of canon law in 1764, he published "Institutionum canonicarum libri tres" (Padua, 1770) and conferences in civil law, interesting from the standpoint of contemporary Neapolitan law. Mamachi's work on Christian antiquities being unfinished, Selvaggio resolved to treat the same subject in a smaller work, but he died before finishing it. His friend, Canon Kalephati, continued the publication of the "Antiquitatum eeelesiasticarum institutiones" (6 vols., Naples, 1772-6), prefacing them with a biography of the author: "Commentarius de vita et scriptis J. L. Selvagii".
HURTER, Nomenclator, III (Innsbruck, 1895), 172-4.
R. Maere.
# Catholic Encyclopedia (1913)/Giulio Campi

From volume 3 of the work.
An Italian painter and architect, b. at Cremona about 1500; died there, 1572. He was the eldest son of Galeazzo Campi, who was his first teacher. In 1522, in Mantua, he studied painting, architecture, and modelling under the great Romano. He visited Rome, became an ardent student of the antique, and like Bernardino-who may have been related to him-he come so strongly under the influence of Raphael's and Correggio's paintings, that he endeavoured to combine the best in them into a composite style; indeed, Guilio and the other members of the Campi family were pioneers in the movement to rid painting of its empty mannerisms and to instill into it a healthy vitality. Giulio is called the "Ludovico Carracci of Cremona" although he preceded the founder of the "Eclectics". When but twenty-seven Giulio executed for the church of Sant' Abbondio his masterpiece, a "Virgin and Child with SS. Celsus and Nazarus", a decoration masterly in the freedom of its drawing and in the splendour of its colour. His numerous paintings are grandly and reverently conceived, freely drawn, vigorously coloured, lofty in style, and broadly handled. He was a real founder of a school, and was animated in all his work by a deep piety. The churches of Cremona, Mantua, and Milan are filled with his frescoes; and Saint Margaret's, in his native town, is a giulio Campi gallery. Among his chief works are the "Descent from the Cross" (S. Sigismondo) at Cremona, and the frescoes in the dome of S. Girolamo at Mantua. An alter-piece in S. Sigismondo and his "Labours of Hercules" were engraved by the celebrated Ghiso, "il Mantovano".
For bibliography see article Campi, Bernardino.
LEIGH HUNT
# Catholic Encyclopedia (1913)/Giulio Carlo de' Toschi di Fagnano

From volume 5 of the work.
Mathematician, born at Sinigaglia, Italy, 26 September, 1682; died there 18 May, 1766. He made his higher studies at the Collegio Clementino in Rome and there won great distinction, exception in the one subject which has made him famous; in fact his aversion to mathematics was extreme, and it was only after his college course that he took up the study of this branch,but then he did so with such earnestness and ability that, without the help of any teacher, he mastered it from its foundations. Most of his important researches were published in the current numbers of the "Giornale de' Letterati d'Italia". He is best known on account of his investigations on the length and division of arcs of certain curves, especially the lemniscate; this seems also to have been in his own estimation his most important work, since he had the figure of the lemniscate with the inscription: "Multifariam divisa atque dimensa Deo veritatis gloria", engraved on the title-page of his "Produzioni Matematiche", which he published in twovolumes (Pesaro, 1750), and dedicated to Benedict XIV. The same figure and words "Deo veritatis gloria" also appear on his tomb, a testimony to the earnest devotion to science and the deeply practical piety which characterized his entire life; his attachment to the sovereign pontiff was warm and sincere, and of his twelve children one became archdeacon of the cathedral of Sinigaglia and another a Benedictine nun. As a writer he is praised by his contemporaries for his great mildness in controversy, as well as for his clearness and accuracy of thought and diction.
Edward C. Phillips.
# Catholic Encyclopedia (1913)/Giulio Alenio

From volume 1 of the work.
​Alenio, Giulio, Chinese missionary and scholar, b. at Brescia, in Italy, in 1582; d. at Fou-Teheou, China, in August, 1644. He became a member of the Society of Jesus in 1600, and was distinguished for his knowledge of mathematics and theology. He was sent as a missionary to China in 1610 and while waiting at Macao for a favorable opportunity to enter the country he published his "résultat de l'observation sue l'éclipse de lune du 8 Novembre, 1612, faite à Macao" (Mémoires de l'Acad. des Sciences, VII, 706.) After his arrival in China, he preached the Gospel in the provinces of Xan-si and Fi-Kien. He published many works in Chinese on a variety of topics. Among the most important are a controversial treatise on the Catholic Faith, in which are refuted the principal errors of the Chinese; "The True Origin of All Things"; and "The Life of God, the Saviour, from the Four Gospels". There is a complete list of Alenio's works in Sommervogel.
Sommervogel, Bibliothèque de la Compagnie de Jésus, I, 157 sq.; Pfister, S.J., Bibliogr. des Jésuites Chinois miss.; Cordier, Essai d'une bibliogr. des ouvr. publ. en Chine par les Eurpeens (Paris 1883).
Joseph M. Woods.
# Catholic Encyclopedia (1913)/Giulio Bartolocci

From volume 2 of the work.
A Cistercian monk and learned Hebrew scholar, b. at Celleno in the old kingdom of Naples, 1 April, 1613; d. at Rome, 19 October, 1687. He began his Hebrew studies under Giovanni Battista, a converted Jew, and in 1651 was appointed professor of Hebrew and rabbinical literature at the Collegium Neophytorum at Rome and Scriptor Hebraicus at the Vatican Library. It was here that he, with the assistance of Battista, collated the materials for his famous work "Bibliotheca Magana Rabbinica" which appeared in four volumes during the years 1675-93. The last volume was published by his disciple, Carlo Giuseppi Imbonati, who also published a supplementary volume in 1694. This monumental work contains an account of Jewish literature and embodies besides it numerous bibliographical and biographical data, a number of dissertations on Jewish customs, etc. Although it has been adjudged uncritical by Richard Simon, Bartolocci's work was adopted by Wolf as the basis of his own "Bibliotheca Hebraica". Bartolocci died as Abbot of the monastery of St. Sebastiani ad Catacumbas in Rome.
Wolf, Bibl. Hebr., I, 6-9; Furst, Bibl. Jud., I, 89, iii, lxxiv; Nouvelle Biographie Universelle, s. v.; Jewish Encyclopedia, s. v.; Kaulen in Kirchenlexicon, s. v.
F.X.E. ALBERT
# Catholic Encyclopedia (1913)

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also referred to today as the Old Catholic Encyclopedia; an English-language encyclopedia published by The Encyclopedia Press. The first volume appeared in March 1907 and it was completed in April 1914, and was designed to give "authoritative information on the entire cycle of Catholic interests, action and doctrine".
Supplements not included here.

## Contents

   * Front Matter
   * To the Knights of Columbus
   * Preface
   * Tables of Abbreviations
* Volume 1: Aachen–Assize
* Volume 2: Assizes–Browne
* Volume 3: Brownson–Clairvaux
* Volume 4: Clandestinity–Diocesan Chancery
* Volume 5: Diocese–Fathers of Mercy
* Volume 6: Fathers of the Church–Gregory XI
* Volume 7: Gregory XII–Infallability
* Volume 8: Infamy–Lapparent
* Volume 9: Laprade–Mass Liturgy
* Volume 10: Mass Music–Newman
* Volume 11: New Mexico–Philip
* Volume 12: Philip II–Reuss
* Volume 13: Revelation–St. Simon Stock
* Volume 14: Simony–Tournon
* Volume 15: Tournely–Zwirner
* Volume 16: Index
* Volume 17: Supplement I
This work is in the public domain in the United States because it was published before January 1, 1929.
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.
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# Catholic Encyclopedia (1913)/Aaron (2)

From volume 1 of the work.
​Aaron, Martyr. See Alban, St.
# Catholic Encyclopedia (1913)/Abarim

From volume 1 of the work.
​Abarim (Heb. hár hā'ăbhārîm, hārê hā'ăbhārîm; Sept. τὸ ὅρος τὸ Ἀβαρίμ, ἐν τῷ πέραν τοῦ Ἰορδάνου), mountain Abarim, mountains of Abarim, a mountain range across Jordan, extending from Mount Nebo in the north, perhaps to the Arabian desert in the south. The Vulgate (Deut., xxxii, 49) gives its etymological meaning as "passages." Its northern part was called Phasga, (or Pisgah) and the highest peak of Phasga was Mount Nebo (Deut., iii, 27; xxxiv, 1; xxxii, 49; Num., xxiii, 14; xxvii, 12; xxi, 20; xxxiii, 47). Balaam blessed Israel the second time from the top of Mount Phasga (Num., xxiii, 14) from here Moses saw the Land of Promise, and here Jeremias hid the ark (II Mach., ii, 4, 5). (See Nebo, Phasga.)
Hagen, Lexicon Biblicum (Paris, 1905); Legendre in Vig., Dict. of the Bible (New York, 1903); Welte in Kirchenlex.
A. J. MAAS.
# Catholic Encyclopedia (1913)/Abaddon

From volume 1 of the work.
​Abaddon, a Hebrew word signifying (1) ruin, destruction (Job, xxxi, 12); (2) place of destruction; the Abyss, realm of the dead (Job, xxvi, 6; Prov., xv, 11); (3) it occurs personified (Apoc., ix, 11) as Ἀββαδών, and is rendered in Greek by Ἀπολλυών, denoting the angel-prince of hell, the minister of death and author of havoc on earth. The Vulgate renders the Greek Apollyon by the Latin Exterminans (that is, "Destroyer"). The identity of Abaddon with Asmodeus, the demon of impurity, has been asserted, but not proved. In Job, xxvi, 6, and Proverbs, xv, 11, the word occurs in conjunction with Sheol.
A. J. Maas
# Catholic Encyclopedia (1913)/Abana

From volume 1 of the work.
​Abana. See Lebanon.
# Catholic Encyclopedia (1913)/Abandonment

From volume 1 of the work.
​Abandonment (more properly, Self-Abandonment.) a term used by writers of ascetical and mystical books to signify the first stage of the union of the soul with God by conforming to His Will. It is described as the first step in the unitive or perfect way of approaching God by contemplation, of which it is the prelude. It implies the passive purification through which one passes by accepting trials and sufferings permitted by God to turn souls to Him. It implies also the desolation which comes upon the soul when relinquishing what it prizes inordinately in creatures, the surrender of natural consolations in order to seek God, and the loss for a time of the consciousness of strong and ardent impulses of the virtues of Faith, Hope, and Charity; and finally aridity or a lack of fervent devotion in prayer and in other spiritual actions. According to some, it is equivalent to the "obscure night," described by St. John of the Cross, or the darkness of the soul in a state of purgation, without light, amid many uncertainties, risks, and dangers. It is also misused to express a quietistic condition of the soul, which excludes not only all personal effort, but even desires, and disposes one to accept evil with the fatalistic motive that it cannot be helped. (See Self-Abandonment.)
Poulain. Des grâces d'oraison (Paris, 1906, 5th ed.). 428.; Caussade, Abandonment, tr. McMahon (New York, 1887).
John J. Wynne.
# Catholic Encyclopedia (1913)/A and Ω

From volume 1 of the work.
​Α and Ω (Alpha and Omega).—Scriptural.—The first and the last letter of the Greek alphabet, employed from the fourth century as a symbol expressing the confidence of orthodox Christians in the scriptural proofs of Our Lord's divinity. This symbol was suggested by the Apocalypse, where Christ, as well as the Father, is "the First and the Last" (ii, 8); "the Alpha and Omega, the first and the last, the beginning and the end" (cf., xxii, 13; i, 8). Clement of Alexandria speaks of the Word as "the Alpha and the Omega of Whom alone the end becomes beginning, and ends again at the original beginning without any break" (Strom., IV, 25). Tertullian also alludes to Christ as the Alpha and Omega (De Monogamiâ, v), and from Prudentius (Cathemer., ix, 10) we learn that in the fourth century the interpretation of the apocalyptic letters was still the same: "Alpha et Omega cognominatus, ipse fons et clausula, Omnium quæ sunt, fuerunt, quæque post futura sunt." It was, however, in the monuments of early Christianity that the symbolic Alpha and Omega had their greatest vogue. The earliest date at which this symbol occurs is in the year 295, in a dated inscription of Rome. In this example, however, it is to be noted that the Omega takes precedence, and that both letters form part of the inscription, thus: "VIRGO MOR(T)VA ES(T) TVS Ω ET. Α NVLLINO CON(S)"; (… died, a virgin Tuscus and Anullinus being consuls).
The question whether this symbol in its regular form, was in use before the Council of Nicæa (325) has not yet been settled definitely. If so, it was of very rare occurrence. In a fresco which dates from the middle of the fourth century in the "great cave" of the catacomb of Prætextatus, Α and Ω are found in connection with the monogrammatic cross. The oldest inscription in which the letters occur in their traditional form dates from 364. From this time on they were a favorite symbol of the orthodox Christians (the Arians regarded it with disfavour) and they are found on the monuments in all parts of early Christendom. The apocalyptic letters were represented either (1) alone, or (2) in connection with human or other figures, or (3) with other symbols. Examples of the first class, to which belongs the inscription of 364, are rare. The second class also is not very numerously represented; probably the most interesting example of it is a panel of the fifth century door of St. Sabina's where Α and Ω are carved on either side of the risen Christ. Monuments of the third class, representing Α and Ω in connection with another symbol, usually the monogram of Christ, are much more common than those of the two former classes. The minuscular form ω is, in nearly all cases, represented, though some examples of Ω occur in the monuments of Africa and Spain. The words "Alpha and Omega" continued in use in the Mozarabic Liturgy; also in the ancient Irish Liturgy, e.g. in the famous Communion-hymn in the Antiphonary of Bangor.
Kraus, Real-Encyklopadie, I, 60–62; Leclercq in Dict. d'archéol. et de lit., I, 1–25.
Maurice M. Hassett.
# Catholic Encyclopedia (1913)/Aaronites

From volume 1 of the work.
​Aaronites. See Priesthood, Jewish.