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# Catholic Encyclopedia (1913)/Bl. Ambrose of Sienna

From volume 1 of the work.
​Ambrose of Sienna, Blessed, b. at Sienna, 10 April, 1220, of the noble family of Sansedoni; d. at Sienna, in 1286. When about one year old, Ambrose was cured of a congenital deformity, in the Dominican church of St. Mary Magdalene. As a child and youth he was noted for his love of charity, exercised especially towards pilgrims, the sick in hospitals, and prisoners. He entered the novitiate of the Dominican convent in his native city at the age of seventeen, was sent to Paris to continue his philosophical and theological studies under Albert the Great, and had for a fellow-student there St. Thomas Aquinas. In 1248 he was sent with St. Thomas to Cologne where he taught in the Dominican schools. In 1260 he was one of the band of missionaries who evangelized Hungary. In 1266 Sienna was put under an interdict for having espoused the cause of the Emperor Frederick II, then at enmity with the Holy See. The Siennese petitioned Ambrose to plead their cause before the Sovereign Pontiff, and so successfully did he do this that he obtained for his native city full pardon and a renewal of all her privileges. The Siennese soon cast off their allegiance; a second time Ambrose obtained pardon for them. He brought about a reconciliation between Emperor Conrad of Germany and Pope Clement IV. About his time he was chosen bishop of his native city, but he declined the office. For a time, he devoted himself to preaching the Crusade; and later, at the request of Pope Gregory X, caused the studies which the late wars had practically suspended to be resumed in the Dominican convent at Rome. After the death of Pope Gregory X he retired to one of the convents of his order, whence he was summoned by Innocent V and sent as papal legate to Tuscany. He restored peace between Venice and Genoa and also between Florence and Pisa. His name was inserted in the Roman Martyrology in 1577. His biographers exhibit his life as one of perfect humility. He loved poetry, and many legends are told of victories over carnal temptations. He was renowned as an apostolic preacher. His oratory, simple rather than elegant, was most convincing and effective. His sermons, although once collected, are not now extant.
Acta SS., March, III, 180–251; Croissant, Synopsis vitæ et miraculorum B. Ambrosii Senensis (Brussels, 1623); Quétif et Echard, SS. Ord. Proed. (Paris, 1719); Raynaldus, Annales (1648), ad ann. 1286; Touron, Histoire des hommes illustres de l'ordre de S. Dominique (Paris, 1743).
E. G. Fitzgerald.
# Catholic Encyclopedia (1913)/Bl. Alexander Sauli

From volume 1 of the work.
​Alexander Sauli, Blessed, Apostle of Corsica, b. at Milan, 1533, of an illustrious Lombard family; d. at Pavia, 11 October, 1592; declared Blessed by Benedict XIV, 23 April, 1742. After some years of study under capable masters, he entered the Congregation of the Barnabites at an early age, and became teacher of philosophy and theology at the University of Pavia, and later Superior-General of the Congregation (1565). In 1571 he was appointed by Pius V to the ancient see of Aleria, Corsica, where faith was all but extinguished, and clergy and people were in a state of deplorable ignorance. With the aid of three companions, he reclaimed the inhabitants, corrected abuses, rebuilt churches, founded colleges and seminaries, and despite the depredations of corsairs, and the death of his comrades, he placed the Church in a flourishing condition. In 1591 he was made Bishop of Pavia, where he died the following year. He left a number of works chiefly catechetical.
Rausch in Kirchenlex.; Bianchi, Vita del B. Ales. Sauli (Bologna, 1878); Acta SS., 23 April.
F. M. Rudge.
# Catholic Encyclopedia (1913)/Bl. Altmann

From volume 1 of the work.
​Altmann, Blessed, the friend of Gregory VII and Anselm, conspicuous in the contest of the Guelphs and Ghibellines, as Bishop of Passau and Papal Legate. He was born at Paderborn about the beginning of the eleventh century, presided over the school there, was chaplain at the court of Henry III, and then became Bishop of Passau. The Bollandists find that, because of these successive occupations, it is impossible to make him out a Benedictine monk. As a Bishop he was famous for his care of the poor, his vigour in the reformation of relaxed monasteries, the building of new ones, and the splendour with which he invested divine worship—Henry IV himself contributing lavishly to enrich the church of Passau, chiefly through the intervention of the Empresses Agnes and Bertha, his wife and mother—and finally for the opposition which he aroused in enforcing Gregory's decree of celibacy of the clergy. With the help of Henry the recalcitrants succeeded in driving him from his see. He was recalled, however, shortly after the death of Hermann the intruder, at whose death-bed he is said to have appeared. Hermann begged for absolution, and asked not to be buried as a Bishop. Altmann's second possession of his see lasted only a short time. He was again expelled, and died in exile ten years after. He was one of the four South German bishops who sided with Gregory, and defied Henry, in refusing to take part in the Diet of Worms to depose the Pope.
Acta SS., II, August; Baring-Gould, Lives of the Saints, 8 August (London, 1872).
T. J. Campbell.
# Catholic Encyclopedia (1913)/Bl. Andrea Dotti

From volume 1 of the work.
Born 1256, in Borgo San Sepolero, Tuscany, Italy; d. there 31 August, 1315. He was of noble parentage, being the brother of Count Dotto Dotti, made captain of the archers of the body-guard of Philip the Fair. Andrea grew up as many other noblemen of his time, but was ever distinguished for eminent piety as well as for courage in the field. In 1278 St. Philip Beniti delivered a sermon at the opening of the general chapter of his order in Borgo, and young Dotti was so struck by the eloquence and sanctity of the man that he at once asked to be admitted to the Servite Order. He was received by the General, and by reason of his piety and brilliant attainments was soon after ordained to the priesthood. His zeal manifested itself principally in preaching and penance. He filled various position of honour in the Order, converted Blessed Bartholomew, and by his charity and zeal won over to the Order a large number of hermits living at Vallucola. Many visions were vouchsafed him, and he worked a great many duly authenticated miracles. After long years of preaching, he retired into a hermitage and renewed his penances, and died there. He was buried in a church of his native town. Pius VII authorized his cult.
Anal. Ord. Serv. B.M. Virg. (Florence, 1729); I. i. 4; SOULIER, Vie de St. Phillipe Beniti (Paris, 1886; tr. London, 1886).
AUGUSTINE MCGINNIS
# Catholic Encyclopedia (1913)/Bl. Albert

From volume 1 of the work.
​Albert, Blessed, Patriarch of Jerusalem, one of the conspicuous ecclesiastics in the troubles between the Holy See and Frederick Barbarossa; date of birth uncertain; d. 14 September, 1215. He was in fact asked by both Pope and Emperor to act as umpire in their dispute and, as a reward, was made Prince of the Empire. He was born in the diocese of Parma, became a canon regular in the Monastery of Mortara (not Mortura, as Butler has it) in the Milanese, and after being Bishop of Bobbio, for a short time, was translated to the see of Vercelli. This was about 1184. At that time the Latins occupied Jerusalem and, the Patriarchate falling vacant, Albert was implored by the Christians of Palestine to accept the see. As it implied persecution and a prospect of martyrdom, he accepted, and was appointed by Innocent III, who at the same time made him Papal Legate. His sanctity procured him the veneration of even the Muslims. It was while here that he undertook a work with which his name is particularly and peculiarly associated. In Paslestine, at that time, the hermits of Mount Carmel lived in separate cells. One of their number gathered them into a community, and in 1209 their superior, Brocard, requested the Patriarch, though not a Carmelite, to draw up a rule for them. He assented, and legislated in the most rigorous fashion, prescribing perpetual abstinence from flesh, protracted fasts, long silence, and extreme seclusion. It was so severe that mitigations had to be introduced by Innocent IV in 1246.
The end of this great prelate was most tragic. Summoned by Innocent III to take part in the General Council of the Lateran, in 1215, he was assassinated before he left Palestine, while taking part in a procession, on the feast of the Exaltation of the Holy Cross. He is honoured among the saints by the Carmelites, on 8 April. The Bollandists call attention to this curious anomaly, that not at Vercelli, where he was Patriarch, not among the Canons Regular, to whom he properly belonged, but in the Order of the Carmelites, of which he was not a member, does he receive the honour of a saint. "That holy Order could not and ought not to lose the memory of him by whom it was ranked among the Orders approved by the Roman Church; in saying which", adds the writer, "I in no way wish to impugn the Carmelite claim of descent from Elias." At Vercelli Albert does not even figure as Blessed, and the Canons Regular honour him as a saint, but pay him no public cult.
Acts SS., April 1; Butler, Lives of the Saints 8 April.
T. J. Campbell.
# Catholic Encyclopedia (1913)/Bl. Alexander Briant

From volume 1 of the work.
​Alexander Briant, Blessed, English Jesuit and martyr, b. in Somersetshire of a yeoman family about 1556; executed at Tyburn, 1 December, 1581. He entered Hert Hall, Oxford, at an early age, where his remarkable beauty and purity of countenance won for him the appellation, "the beautiful Oxford youth". At Oxford he became a pupil of Father Robert Persons to which fact, together with his association with Richard Holtby, is attributed his conversion. Having left the university he entered the English college at Reims, whither Holtby had preceded him, and was ordained priest 29 March, 1578. Assigned to the English mission in August of the following year he laboured with exemplary zeal in his own county of Somersetshire. During his ministrations he reconciled to the Faith the father of his former tutor, Father Robert Persons and the intimacy resulting from this fresh tie between pupil and master probably led to the former's untimely death. A party of the persecution, seaching for Father Robert Persons, placed Blessed Alexander under arrest, 28 April, 1581, in the hope of extorting information. After fruitless attempts to this end at Counter Prison, London, he was taken to the Tower where he was subjected to excruciating tortures. To the rack, starvation, and cold was added the inhuman forcing of needles under the nails. It was during this confinement that Blessed Alexander penned his pathetic letter to the Jesuit Fathers in England requesting admission into the Society, which was granted. But his membership was short-lived ; together with six other priests he was arraigned, 16 November, 1581, in Queen's Bench, Westminster, on the charge of high treason, and condemned to death. The details of this last great suffering, which occurred on the 1 December following, like those of the previous torture are revolting. Through either malice or carelessness of the executioner he was put to needless suffering. His face is said to have been strikingly beautiful even up to his death. In his letter to the Jesuit Fathers he protests that he felt no pain during the tortures he underwent, and adds: "Whether this that I say be miraculous or no, God knowth". He was scarely more than twenty-five years of age at the time of his martyrdom.
Camm, Lives of the English Martyrs (London, 1905), II, 397–423; Gillow, Bibliograph. Dict. of English Catholics (London, 1885), I, 293; Foley, Records S. J., IV, 343–367; Briefe Historie, 85–91; Persons, De Persecutione Anglicana.
E. F. Saxton.
# Catholic Encyclopedia (1913)/Bl. Andrew Bobola

From volume 1 of the work.
Andrew Bobola was canonized by Pope Pius XII with his encyclical "Invicti Athletae" promulgated on May 16, 1957.
Andrew Bobola, Blessed, Martyr, born of an old and illustrious Polish family, in the Palatinate of Sandomir, 1590; died at Janów, 16 May, 1657. Having entered the novitiate of the Society of Jesus at Wilno (1611), he was ordained in 1622, and appointed preacher in the Church of St. Casimir, Wilno. After making his solemn vows, 2 June, 1630, he was made superior at Bobruisk, where he wrought wonders by his preaching and distinguished himself by his devotion during an epidemic of the plague. In 1636 he began his work in the Lithuanian missions. During this period Poland was being ravaged by Cossacks, Russians, and Tatars, and the Catholic Faith was made the object of the concerted attacks of Protestants and schismatics. The Jesuits, in particular, had much to endure. Bobola's success in converting schismatics drew upon him the rage of those in high authority, and the adherents of the Greek Pope decided to centralize their forces in Polesia. A Catholic nobleman of this province offered the Jesuits a house at Pinsk, and here Father Bobola was stationed. The schismatics vainly endeavoured in every manner to hinder him in the exercise of his apostolic duties, extending their persecutions to attacks upon his person. On 16 May, 1657, he was seized by two Cossacks and severely beaten. Then tying him to their saddles, they dragged him to Janów where he was subjected to incredible tortures. After having been burned, half strangled, and partly flayed alive, he was released from suffering by a sabre stroke. His body was interred in the collegiate church of the Society at Pinsk, where it became the object of great veneration. It was later transferred to Polosk, where it is still held in honour, even by the schismatics. Father Bobola was declared Blessed by Pius IX in 1853, and his feast is kept by the Society of Jesus, 23 May.
BONE in Kirchenlex.; Acta SS., 16 May; DE BUCK, Essai historique sur le Bienh. André Bobola (Brussels, 1853).
F.M. RUDGE
# Burns' Popular Songs/Oh, Willie Brewed

Oh, Willie Brewed.
# Burns' Popular Songs/The Banks o' Doon

The Banks o' Doon.
# Burns' Popular Songs/The Rigs o' Barley

The Rigs o' Barley.
# Burns' Popular Songs/The Cardin' O't

The Cardin' O't.
# Burns' Popular Songs/To Mary in Heaven

To Mary in Heaven.
# Burns' Popular Songs/The Gallant Weaver

The Gallant Weaver.
# Catholic Encyclopedia (1913)/Diocese of Diano

From volume 4 of the work.
(DIANENSIS)
Diocese and small city in the province of Salerno, Italy; the ancient Tegianum and seat of the Tegyani, a tribe of Lucania. Pius IX established this see 29 Sept., 1850, at the instance of King Ferdinand II of Naples, and ordered the Bishop of Capaccio to fix his residence in the town of Diano; thenceforth the see was to be known as Capaccio and Diano. But under the second bishop Domenico Fanello (1858-83), Capaccio was again separated from Diano and united with the Diocese of Vallo, in which town the bishop now resides. In 1882 Diano received the name of Teggiano. The see is a suffragan of Salerno, has 44 parishes, about 250 secular priests, 3 religious houses of men and one of women; the population is about 100,000.
Annuario Eccl. (Rome, 1908).
U. BENIGNI
# Catholic Encyclopedia (1913)/Captain (In the Bible)

From volume 3 of the work.
In the Douay version captain represents several different Hebrew and Latin words, and designates both civil and military officers. It is used without rule, other words being frequently substituted where the same expression with the same sense is translated, and this is true with regard to the Latin Vulgate as well as the Hebrew or Greek text. It is rarely used to designate civil officials, and then only the highest. Thus we find "captain of my people" (IV Kings, xx, 5); "let us appoint a captain" (instead of Moses; Num., xiv, 4; cf. Prov., vi, 7). When applied to military officers it corresponds in most cases to the Hebrew sár, and like it designates officers of all grades, namely:
In the New Testament "captain" occurs but once, Matt., ii, 6, in the prophecy of Micheas, ii, 5, "for out of thee shall come forth the captain that shall rule my people Israel".
F. BECHTEL.
# Catholic Encyclopedia (1913)/Capitolias

From volume 3 of the work.
A titular see of Palestine, suffragan to Scythopolis in Palestina Secunda. According to the coins of the city, its special era begins A.D. 97 or 98; it dates, therefore, at least under this name, from the time of Nerva or Trajan. It was originally a part of the Decapolis. Capitolias is mentioned by many geographers, among others by Hierocles and Georgius Cyprius in the sixth and seventh centuries. Six bishops are given by Lequien (III, 715). The first, Antiochus, was present at Nicaea in 325; the second, Ananias, was at Chalcedon in 451; the last, St. Peter, is said to have suffered martyrdom at the hands of the Saracens early in the seventh century; he seems, however, to have been only a priest of Capitolias. In the twelfth century the see was an independent archbishopric, as appears from a "Notitia episcopatuum" of that time (H. Gelzer, in Byzantin. Zeithschrift, I, 253). Eubel, I, 169, mentions four Latin titulars in the fourteenth and fifteenth centuries. The site of Capitolias is identified with the ruins at Bet-er-Ras, near Irbid, the chief village of a kaïmakamlik in the vilayet of Syria.
Schumacher, Northern Adjlun, 154 sq.; Lequien, Oriens Christianus (1740), III, 715-18.
S. VAILHÉ
# Catholic Encyclopedia (1913)/Capuciati

From volume 3 of the work.
(From caputium, hood - So named from the headgear which was one of their distinctive marks.)
I. A short-lived confraternity founded in 1182 or 1183 in France for the restoration and maintenance of peace. It was one of the various attempts to put an end to the incessant wars and feuds which were spreading ruin and desolation throughout that country during the twelfth century. The origin of the Capuciati is traced to a poor carpenter of Le Puy, named Durand, who claimed to have had an apparition of the Blessed Virgin Mary in 1182. In this vision he received a paper on which there was a representation of the Blessed Virgin seated on a throne with a figure of the child Jesus in her hands, and bearing the inscription, "Lamb of God who takest away the sins of the world give us peace". An association was to be formed whose members should bind themselves to keep and procure peace and, as distinctive signs, wear a white hood and a medal bearing a reproduction of the picture and inscription.
Durand met with astounding success in the execution of these instructions. A confraternity was organized under the direction of the clergy exactly on the lines of Catholic confraternities of the present day. The Church of Our Lady of Le Puy became the centre of the movement, which spread with extraordinary rapidity over the province of France, south of the Loire. The Capuciati, in addition to pledging themselves not to swear falsely, not to blaspheme, not to play dice, enter taverns, or wear costly garments, also promised to do all in their power to restore and maintain peace. Their endeavours in this line were not ineffectual, an overwhelming defeat which the "Routiers", or undisciplined bands of soldiery of the period, sustained in 1183 must be largely ascribed to the co-operation of the Capuciati with the royal army. The existence of the confraternity was of short duration. Its disappearance is involved in obscurity; but it seems to have directed its efforts against the members of the nobility, and to have been wiped out of existence by them, aided by the "Routiers". Its advocacy of heretical principles is not clearly and trustworthily indicated in historical records. The accusation that it respected neither ecclesiastical nor civil authority may perhaps be explained by its resistance to real or imagined abuses of power.
II. CAPUCIATI was also a designation applied to that special class of English Lollards who profited by the preaching and denunciations of the former Augustinian monk, Peter Pateshull (c. 1387), to indulge in deeds of iconoclasm. They owed their name to their practice of keeping the hoods on their heads in presence of the Blessed Sacrament.
N.A. WEBER
# Catholic Encyclopedia (1913)/Capharnaum

From volume 3 of the work.
A titular see of Palestine. Its name (also KAPERNAUM) means village of Nahum or consolation. It is frequently mentioned in the Gospels: Jesus, when repelled by the Nazarenes, made it His new abode (Matthew 4:13; Luke 4:31; John 2:12); He chose there his first disciples, Peter, Andrew, James, John, Matthew (Matthew 4:18, 21; 9:9; Mark 1:16); He cured there the centurion's servant, Peter's mother-in-law, a paralytic, a demoniac, the Hæmorrhoissa, etc.; it was there that He brought to life again the daughter of Jairus, and delivered many discourses, especially the one concerning the institution of the Eucharist (John 6i). The inhabitants, however, at the instigation of the Pharisees, broke off with Him, and Jesus, on leaving their city, cursed it (Matthew 11:23). Under Constantine the Great, Count Joseph, a converted Jew, built a church there which the pilgrim known as "Pseudo-Antoninus" visited in the sixth century. Since then the town has not been mentioned in the history of Palestine. It was never a Greek see, nor even a Latin one in the Middle Ages. Lequien, it is true (III, 719), quotes a document concerning the ecclesiastical province of Scythopolis in Palestina Secunda, wherein we read: "Ibi sunt adhoc Bethsaida, Naim et Capharnaum, sed alio nomine vocitantur nec habent episcopos". Just when it became a Latin titular see is not known, the title now being held by the coadjutor to the Latin Patriarch of Jerusalem. Capharnaum must be identified with Tell-Houm on the north bank of the Lake of Tiberias. There are splendid ruins there, chiefly of a magnificent synagogue seventy-two feet long and fifty-four feet wide. In a little convent on this site some Franciscans reside for the reception of pilgrims. According to some archaeologists the site of Capharnaum is not at Tell-Houm, but in the vicinity, on the way to Tiberias, either at Khan-Minieh or at Aïn-Tabigah. In the latter place the Cologne Catholic Society conducts an agricultural colony.
Wilson, Lands of the Bible, II, 139-149; Thomson, The Land and the Book, I, 542; Robinson, Biblical Researches (1856), III, 347-357; Conder, Tentwork in Palestine, II, 182; Kitchener in Quarterly Statement of the Palestine Exploration Fund (July, 1979).
S. VAILHÉ