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# Catholic Encyclopedia (1913)/Francesco Redi

From volume 12 of the work.
Italian poet, b. at Arezzo, 18 February, 1626; d. at Pisa 1 March, 1698. After taking his degree in medicine, he entered the service of the Colonna family at Rome as a tutor, and held the position five years. In 1654 he went to Florence, where he acted as physician to the Grand dukes Ferdinand II and Cosimo III. He was constantly engaged in experiments intended to improve the practice of medicine and surgery, and yet found leisure for much literary work. He was an active member of several of the academies of the time, and, as an associate of the Crusca, aided in preparing its important Vocabolario. He taught in the Studio at Florence in 1666, as lettore publico di lingua toscana and was one of the first members of the Arcadia. His writings include a number of scientific documents, e.g. "Osservazioni intorno alle vipere", "Esperienze intorno alla generazione degl' insetti", "Consulti medici", etc. Other writings are his "Lettere"; the dithyrambs, "Bacco in Toscana" and "Arianna Inferma", besides a number of lyrics, some of which are Petrarchian and others burlesque in their tone; and an unedited Vocbolario aretino. The "Bacco in Toscana" is the best example of the dithyramb in Italian, and, although deformed occasionally by obscure imagery and diction, it remains one of the best works of the seventeenth century.
Opere (Venice, 1712); Opusculi di storia naturale (Florence, 1858-63); Bacco in Toscana, with the author's notes (Florence, 1685); IMBERT, Il Bacco in Toscana (Città di Castello, 1890); IDEM, Francesco Redi in Nuova Antologia (October, 1895).
J. D. M. Ford
# Catholic Encyclopedia (1913)/Francesco Satolli

From volume 13 of the work.
Theologian, cardinal, first Apostolic delegate to the United States, b. 21 July, 1839, at Marsciano near Perugia; d. 8 Jan., 1910, at Rome. He was educated at the seminary of Perugia, ordained in 1862, and, after receiving the doctorate at the Sapienza, was appointed (1864) professor in the seminary of Perugia. In 1870 he became pastor at Marsciano and in 1872 went to Montecassino, where he remained two years. Called to Rome by Leo XIII in 1880, he was appointed professor of dogmatic theology in the Propaganda and (1882) in the Roman Seminary, rector of the Greek College (1884), president of the Accademia dei Nobili Ecclesiastici (1886), and Archbishop of Lepanto (1888). As professor he had an important share in the neo-Scholastic movement inaugurated by Leo XIII. His lectures, always fluent and often eloquent, aroused the enthusiasm of his students for the study of St. Thomas, while his writings opened the way for an extended literature in Thomistic philosophy and theology.
Satolli came to the United States in 1889, was present at the centenary of the hierarchy celebrated in Baltimore, and delivered an address at the inauguration of the Catholic University of America in November. On his second visit, he attended (16 Nov. 1892) a meeting of the archbishops held in New York City, and formulated in fourteen propositions the solution of certain school problems which had been for some time under discussion. He then took up his residence at the Catholic University of America, where he gave a course of lectures on the philosophy of St. Thomas. On 24 Jan., 1893, the Apostolic Delegation in the United States was established at Washington, and Satolli was appointed first delegate. He was created cardinal-priest on 29 Nov., 1895, with the title of Sta. Maria in Ara Coeli. Returning to Rome in October, 1896, he was appointed prefect of the Congregation of Studies and archpriest of the Lateran Basilica. He became Cardinal Bishop of Frascati 22 June, 1903. His last visit to the United States was on the occasion of the St. Louis Exposition, 1904.
Satolli's works include: "Enchiridion Philosophiae" (Rome, 1884); Commentaries on the Summa Theol. of St. Thomas (5 vols., Rome, 1884-88); "Prima principia juris publici eccles. de concordatis" (Rome, 1888); "Loyalty to Church and State" (Baltimore, 1895).
America, 15 Jan., 1910; Catholic University Bulletin, Feb., 1910.
EDWARD A. PACE
# Castes and Tribes of Southern India/Yemme

​Yemme.—Yemme, Emme, or Yemmalavāru, meaning buffalo or buffalo people, has been recorded as an exogamous sept of Bēdar or Bōya, Kurni, Kuruba, Mādiga, and Vakkaliga.
# Castes and Tribes of Southern India/Yādava

​Yādava. — Yādava, meaning descendants of king Yādu, from whom Krishna was descended, has been recorded as a synonym or title of Idaiyan, and a sub-division of Golla and Koracha. There is a tradition among the Idaiyans that Krishna was brought up by their caste.
# Castes and Tribes of Southern India/Yeddula

​Yeddula (bulls).—An exogamous sept of Bōya and Kāpu.
# Castes and Tribes of Southern India/Yelka Mēti

​Yelka Mēti (good rat).—An exogamous sept of Bōya.
# Castes and Tribes of Southern India/Yenne

​Yenne (oil).—A sub-division of Gāniga.
# Castes and Tribes of Southern India/Yerlam

​Yerlam.— A division of Kāpus, so called after a Brāhman girl named Yerlamma, who was excommunicated for not being married, and bore children to a Kāpu.
# Castes and Tribes of Southern India/Yerra

​Yerra (red). — A sub-division of Golla and Kāpu, and an exogamous sept of Dēvānga.
# Castes and Tribes of Southern India/Yeravallar

​Yeravallar.— See Eravallar.
# Castes and Tribes of Southern India/Yerudāndi

​Yerudāndi. — See Erudāndi.
# Castes and Tribes of Southern India/Yākāri

​Yākāri.— See Ekāri.
# Catholic Encyclopedia (1913)/Incest

From volume 7 of the work.
(Latin. in, not, and castus, chaste).
Incest is sexual intercourse between those who are related by blood or marriage. Its specific malice is contracted by such unlawful commerce between those related within the fourth degree of consanguinity or affinity, as computed by canonists. The guilt is incurred not only by those sinful acts which are, as theologians say, fully consummated, but also by incomplete acts. The particular deformity of incest comes not merely from the violation of the virtue of chastity, but also from the offence against the mingled affection and reverence with which parents and, proportionately, other relatives should be regarded. It is certain that this crime has its distinctive enormity from the prohibition of the natural law, where there is question of the first degree in the direct line, for instance, between parents and children. For the other degrees it is probable that recourse must be had to the ecclesiastical law which invalidates marriage within those limits. It is commonly held, with regard to those related by consanguinity or affinity, that with the exception of the first degree in the direct line all forms of incest are, morally speaking, of the same species, and therefore for the integrity of confession there is no necessity to distinguish between them. It must be noted, however, that carnal sins between those who are spiritually or legally related within the degrees that would render their marriage invalid, are separate species of incest. A decree of the Holy Office, 25 June, 1885, declares that in applications for matrimonial dispensations it is no longer necessary to make mention of the circumstance of incestuous relations between the petitioners.
JOSEPH F. DELANY
# Catholic Encyclopedia (1913)/In Partibus Infidelium

From volume 8 of the work.
(Often shortened to in partibus, or abbreviated as i.p.i.).
A term meaning "in the lands of the unbelievers," words added to the name of the see conferred on non-residential or titular Latin bishops, for example: "John Doe, Bishop of Tyre in partibus infidelium. Formerly, when bishops were forced to flee before the invading infidel hordes, they were welcomed by other Churches, while preserving their titles and their rights to their own dioceses. They were even entrusted with the administration of vacant sees. Thus we find St. Gregory appointing John, Bishop of Alessio, who had been expelled by his enemies, to the See of Squilace (cap. "Pastoralis," xliii, caus. vii, q. 1). In later days it was deemed fitting to preserve the memory of ancient Christian Churches that had fallen into the hands of the unbelievers; this was done by giving their names to auxiliary bishops or bishops in missionary countries.
Fagnani (in cap. "Episcopalia," i, "De privilegiis") says that the regular appointment of titular bishops dates back only to the time of the Twelfth Lateran Council under Leo X (Session IX); cardinals alone were authorized to ask for them for the dioceses. St. Pius V extended the privilege to the sees in which it was customary to have auxiliary bishops. Since then the practice became more widespread. The Sacred Congregation of the Propaganda, by its circular letter of 3 March, 1882, abolished the expression in partibus infidelium; the present custom is to join to the name of the see that of the district to which it formerly belonged, e.g. "John Doe, Archiepiscopus Corinthius in Achaiâ," or else merely to say "titular bishop".
A. BOUDINHON
# Catholic Encyclopedia (1913)/Improperia

From volume 7 of the work.
The Improperia are the reproaches which in the liturgy of the Office of Good Friday the Saviour is made to utter against the Jews, who, in requital for all the Divine favours and particularly for the delivery from the bondage of Egypt and safe conduct into the Promised Land, inflicted on Him the ignominies of the Passion and a cruel death. It is during the Adoration of the Cross that these touching remonstrances are rendered by the choir. In all they consist of three distinct parts. Of these the third — composed of the antiphon "Crucem tuam adoramus", the first verse of Psalm lxvi, the versicle "Crux fidelis", and the hymn "Pange lingua gloriosi lauream" — does not belong to the Improperia strictly so called. The first part consists of three reproaches, namely, the Popule meus" (Mich., vi, 3), "Ego eduxi" (Jer., ii, 21) and "Quid ultra" (Is., v, 2, 40), the Trisagion (Sanctus Deus, Santus fortis, Sanctus immortalis) being repeated after each in the Latin and Greek languages. The second part contains nine reproaches pervaded by the same strain of remonstrance. Each of these is a verse taken from some portion of the Scriptures and followed in every instance by the "Popule meus" as a sort of refrain. Originally these striking sentences were rendered to a plain-song melody. In the year 1560 Palestrina gave them such an appropriate and beautiful musical setting that Pius IV ordered it to be used in the Sixtine Chapel, where one may still hear on Good Friday each year these exquisite compositions, which are unsurpassed in simple beauty, dramatic feeling, and depth of impressiveness. The best edition of Palestrina's "Improperia" is probably that published by Dr. Proske in the fourth volume of "Musica Divina" in 1863. This version is founded on the Altaemps-Otthoboni MS. preserved in the Vatican Library (cf. Grove, "Dictionary of Music", s.v.). The precise date of the appearance of the Improperia in the liturgy is not ascertained. Definite references to it are found in documents of the ninth and tenth centuries, and even traces exist in manuscripts of a much earlier date. In his work "De antiquâ ecclesiæ disciplinâ", Martène (c. xxiii) gives a number of fragmentary Ordines, some of which go back as far as 600. Many others mention the Improperia. In the beginning the order was not quite what it is now, and in many places the officiant himself at the Good Friday Office sang the verses of the reproaches, while the people joined in the responses or refrain. Thus the representative character of these moving words seems to have been more effectively observed.
P. J. Morrisroe.
# Catholic Encyclopedia (1913)/In Commendam

From volume 7 of the work.
A phrase used in canon law to designate a certain manner of collating an ecclesiastical benefice. The word commendam is the accusative of the Low Latin noun commenda, "trust", or "custody", which is derived from the verb commendare (to give in trust). The phrase in commendam was originally applied to the provisional collation and occupation of an ecclesiastical benefice which was temporarily without an actual occupant. It was thus opposed to the phrase in titulum which was applied to the regular and unconditioned collation of benefices.
The custom of giving benefices in commendam dates back to the fourth century. Thus St. Ambrose makes mention of a church which he gave in commendam, while he was Bishop of Milan: "Commendo tibi, fili, Ecclesiam quae est ad Forum Cornelii . . . donec ei ordinetur episcopus (Ep. ii, P.L., XVI, 886-87) The Third Council of Orleans, held in 538, in its eighteenth canon puts commendams under episcopal supervision. St. Gregory the Great on various occasions gave churches and monasteries in commendam to such bishops as had been driven from their sees by the invading barbarians, or whose own churches were too poor to furnish them a decent livelihood (Epp. i, 40; ii, 38; iii, 13; vi, 21; in P. L., LXXVII, 493, 577, 614, 812). In course of time the custom arose of allowing ecclesiastics, and even laymen, to draw the revenues of ecclesiastical benefices, without having any jurisdiction over spiritual affairs. In many cases, also, the one who held a benefice in commendam in this manner had the right and the obligation to engage and pay an ecclesiastic for fulfilling the spiritual obligations of the benefice. In the Middle Ages such commendams were often given to students, professors, church diplomats, cardinals, and others (Concerning the abuses of this practice and the efforts of popes and councils to put an end to them, see COMMENDATORY ABBOT.) The pope has now reserved to himself the right of giving benefices in commendam, but makes use of this right only in cases of cardinals who reside in Rome.
MICHAEL OTT
# Catholic Encyclopedia (1913)/In Petto

From volume 8 of the work.
An Italian translation of the Latin in pectore, "in the breast", i.e. in the secret of the heart. It happens, at times, that the pope, after creating some cardinals in consistory, adds that he has appointed one or more additional cardinals, whom he reserves in petto, and whom he will make known later: "alios autem [v.g. duos] in pectore reservamus, arbitrio nostro quandoque declarandos." Until they have been publicly announced these cardinals acquire no rights, and if the pope dies before having declared their names they do not become members of the Sacred College; but when he has proclaimed their elevation at a subsequent consistory, they take rank from the date of their first nomination and receive from that date all the emoluments accruing to their office. This is a method that the popes have sometimes adopted to ensure poor ecclesiastics a competency to meet all the expenses incident to their promotion. At the consistory of 15 March, 1875, Pius IX announced that he was creating and reserving in petto five cardinals, whose names would be found, in case of his death, in a letter annexed to his will. But the canonists having raised serious doubts as to the validity of such a posthumous publication, Pius IX published their names in the consistory of the following 17 September (See CARDINAL.).
Santi-Leitner, Praellections juris canonici, I, tit xxxi, n. 23.
A. BOUDINHON
# Catholic Encyclopedia (1913)/Metropolis

From volume 10 of the work.
A titular episcopal see and suffragan of Ephesus. Strabo (XIV, 1, 2; XIV, 1, 15), who speaks of its celebrated wines, places this city between Ephesus and Smyrna, at one hundred and twenty stadia (nearly fourteen miles) from the former. It is likewise mentioned in Pliny, "Historia naturalis", V, 29, and in Ptolemy (V, ii, 14) unless here the reference be to Metropolis in Phrygia. A similar allusion is made in "Corpus inscript. Latin." (III, 79, Additam., 59). Le Quien (Oriens chr., I, 709) indicates only two of its bishops: Marcellinus at the Council of Chalcedon in 451 and John at the pseudo-Council of Photius in 878, but from the "Notitiæ episcopatuum" we know that in the fourteenth century the diocese was still in existence. Metropolis is now completely destroyed, its ruins being visible in a place called Tratsa in the nahié of Torbali and the vilayet (Turkish province) of Smyrna, quite close to the river Caystrus. The neighbouring village of Torbali has been built up with stone once used in the structures of ancient Metropolis and, at Tratsa, there may still be seen a portion of its wall, also its theatre and acropolis, the latter formed of huge blocks, while the olive groves are dotted with architectural ruins. This Metropolis, however, must not be confounded with two cities of the same name, one of which was in Phrygia and the other in Thessaly.
SMITH, Dictionary of Greek and Roman Geography (London, 1870), s. v.; TEXIER, Asie Mineure (Paris, 1862), 358.
S. VAILHÉ.
# Catholic Encyclopedia (1913)/Michael Alford

From volume 1 of the work.
​Alford, Michael, a Jesuit missionary in England during the Persecution, b. in London in 1587; d. at St. Omers, 11 August, 1652. His real name was Griffith, and he sometimes passed as John Flood, the aliases being used to escape detection. He entered the novitiate at Louvain, in 1607, studied philosophy in the English College at Seville and theology at Louvain, and was made a professed of the four vows (see Jesuits) in 1619. After his ordination, he was sent to Naples to minister to his fellow countrymen there, as well as to the British merchantmen and sailors who frequented that port. From thence he was sent to Rome, where he filled the office of Penitentiary from 1615 to 1620. He then became Socius to the Master of Novices, and, subsequently, rector of the Society's College at Ghent. In 1628, he went over to England and, immediately at his arrival in Dover, was seized as a priest. When restored to liberty he went to Leicestershire, where he laboured for nearly thirty-three years. His principal hiding place was at Combe, in Hereford, where a subsequent search revealed a considerable library, most probably made use of by him in his writings. He was the author of many important works, especially of the famous "Annales Ecclesiastici et Civiles Britannorum, Saxonum, et Anglorum." The "Brittainia Illustrata" is attributed to him. but Sommervogel denies the authenticity of "The Admirable Life of St. Winefride", also ascribed to him. To complete his "Annales", he received permission to pass over to the continent, but on arriving in St. Omers he was attacked by a fever and died.
English Menology; Southwell; Paquot; De Backer, Bibliothéque de la c. de J., I, 71; Foley, Records of the English Province, II, 299–308.
T. J. Campbell.
# Catholic Encyclopedia (1913)/Methymna

From volume 10 of the work.
A titular see in the island of Lesbos. It was once the second city of the island, and enjoyed great prosperity. In the Peloponnesian War it played an important rÙle (Thucydides, III, ii, 18; vi, 85; vii, 57; Xenophon, Hellen., I, vi, 14), and in Christian times it similarly distinguished itself in its resistance to the Turks. The ancient poets praise the excellent wine of Methymna (Virgil, Georgics, II, 90; Ovid, Ars Am., I, 57; Horace, Sat., II, 8, 50; Odes, I, 17, 21). Methymna was the birthplace of the poet Arion and probably also of the historian Myrsilus. For a list of the bishops of Methymna see Le Quien, "Oriens Christ.", I, 961-64. One of them, Gabriel, in the seventeenth century united with Rome (Allatius, "De perpetua consensione", II, 7). In 640 it is mentioned by the "Ecthesis" of pseudo-Epiphanius as an autocephalous archdiocese, and about 1084 was made a metropolitan see under Alexius I Comnenus. It has retained this rank in the Orthodox Church, though for Catholics it is now a mere titular archdiocese. To-day it bears the name of Molivo, and with the places dependent upon it numbers 37,000 inhabitants, of whom 29,000 are Orthodox Greeks, 9000 Mussulmans, and 40 Catholics. The last named are dependent on the Diocese of Smyrna. Molivo is a kaza of the sanjak of Metelin in the vilayet of Rhodes. Situated at the southern extremity of the island of Mitylene, nearly thirty miles from Metelin and five naval miles from the Asiatic continent, Molivo occupies a delightful marine site on the slope of a hill formed of basaltic rocks.
LE QUIEN, Oriens Christ., I, 961-64; GAMS, Series episcoporum, 449; CUINET, La Turquie d'Asie, I (Paris, 1872), 469.
S. SALAVILLE.
# Catholic Encyclopedia (1913)/Michael Attaliates

From volume 2 of the work.
Byzantine stateman and historian, probably a native of Attalia in Pamphylia, whence he seems to have come to Constantinople between 1130 and 1140. He acquired in the royal city both wealth and position and was rapidly advanced, under successive emperors, to the highest offices, among others to that of judge of the supreme court of the empire. He compiled (1072) for the Emperor Michael Parapinakes a compendium of Byzantine law which supplements in a useful stay the "Libri Basilici". In addition to this he also drew up an "Ordinance for the Poor House and Monastery" which he founded at Constantinople in 1077. This work is of value for the history of Byzantine life and manners in the eleventh century. It contains a catalogue of the library of his monastery. About 1079 or 1080 he published an account of Byzantine history from 1034 to 1079, a vivid and reliable presentation of the palace revolutions and female domination that characterize this period of transition from the great Macedonian dynasty to the Comneni. Attaliates writes as an eyewitness and contemporary. Though his style is not free from the usual affectations of Byzantine historians, it is more flowing and compact than that of his predecessors Krumbacher praises his accurate judgment and sense of equity; in both respects he is superior to his continuator, the panegyrist and courtier Psellos. The law-manual of Attaliates was first edited by M. Freher (Juris Greco-Romani Tomi Duo, Frankfort, 1596, 11, 1-79); the "Ordinance", or Diataxis, is found in Miklosich and Müller, "Acta et Diplomata Graeca Medii Ævi" (1887), V, 293-327; the "History" was edited by I. Bekker, in the "Corpus Script. Byz." (Bonn, 1853).
THOMAS J. SHAHAN