OpenLLM-France/wikimedia huggingface dataset:
# Catholic Encyclopedia (1913)/Giovanni Francesco Pico della Mirandola

From volume 10 of the work.
Italian philosopher, nephew of Giovanni Pico della Mirandola, b. about 1469; d. 1533. Though very gentle and pious he was drawn into the bitter feuds of his family and fell at the foot of the crucifix with his son Albert, killed by his nephew Galeotto II, who had just seized the Castle of Mirandola. His wife and the children of his other son were shut up in dreadful dungeons. At Rome he defended the eclectic Latin style against the Ciceronian Bembo. Like his uncle he devoted himself chiefly to philosophy, but made it subject to the Bible, though in his treatises, "De studio divinæ et humanæ sapientiæ" and particularly in the six books entitled "Examen doctrinæ unitatis gentium", he depreciates the authority of the philosophers, above all of Aristotle. He wrote a detailed biography of his uncle and another of Savonarola. Having observed the dangers to which Italian society was exposed at the time, he sounded a warning on the occasion of the Lateran Council: "Joannis Francisci Pici oratio ad Leonem X et concilium Lateranense de reformandis Ecclesiæ Moribus" (Hagenau, 1512, dedicated to Pirckheimer). He was discussing funerals and tombs with Lillio Giraldi when the catastrophe occurred which carried him off. Giraldi commemorated the tragic event in a touching postscript to the "De Sepulcris" (in his works, Basle, 1580, I, 640).
NIC=C9RON, Mémoires, XXXIV; TIRABOSCHI, Biblioteca Modenese, IV, 95; biography by his nephew, in complete works; Storia della letteratura italiana, VI, part I, 323; SANDYS, A History of Classical Scholarship, II (Cambridge, 1908), 82.
PAUL LEJAY
# Catholic Encyclopedia (1913)/Giovanni Giuda Giona Battista

From volume 2 of the work.
(His original name was Jehuda Jona Ben-Isaac).
Born of Jewish parents at Safed in Galilee, on the 28th of October, 1588; d. at Rome, 26 May, 1668. As a Jewish rabbi he undertook an extensive journey through Europe, and it was during his stay in Poland that he was converted to Catholicism. After his conversion he was sent by the King of Poland on a mission to Constantinople, where he was arrested as a spy, and narrowly escaped with his life though the intervention of the ambassador of Venice. Later he went to Italy, where he taught Hebrew and Aramaic at the Academy of Pisa and then at the Propaganda at Rome. Among his pupils was Giulio Barolocci, who is indebted to his learned master for the idea and plan of his famous work "Bibliotheca Magana Rabbinica". Battista's principal work was the translation of the Gospels from Latin into Hebrew, published, with a preface by Clement IX, at Rome, 1668.
Rey in Vig., Dict. De la Bible, s. v.; Jewish Encyclopedia, s. v. Bartolocci.
F.X.E. ALBERT
# Catholic Encyclopedia (1913)/Giovanni Dupré

From volume 16 of the work.
Sculptor, b. of remote French ancestry at Siena, 1 Mar., 1817; d. at Florence, 10 Jan., 1882. Dupré was in youth a woodcarver, and taught himself the art of sculpture. In 1836 he married. In a contest opened by the Academy he won first prize with his "Judgment of Paris", took his rank as a sculptor with the life-size recumbent figure of the dead "Abel" in marble (c. 1839), Pitti Palace, Florence, and followed this with the "Cain" (1840), also in the Pitti, the "Giotto", "Pius II" for the Church of S. Domenico, Siena, and the "S. Antonino", Florence. A period of ill-health was followed by renewed vigour, which resulted in the brooding "Sappho", considered one of his best subjects (1857), the so-called "Tazza", surrounded by figures in relief; the Ferrari monument in S. Lorenzo, Florence (1859); the "Putti dell'Uva" (the Grape Children); the "Addolorata" for Sta Croce, Florence (1860), and the much discussed relief of the "Triumph of the Cross" over the entrance to the same church. In 1863 Dupré touched high-water mark with the noblest of all his creations, the "Pietà", for the family tomb of the Marchese Bichi-Ruspoli in the cemetery of the Misericordia, Siena. This group was awarded the Grande medaille d'honneur at the International Exhibition in Paris. The "San Zanobi" for the facade of the Duomo, the "Risen Christ" for the Dupré memorial chapel, the Cavour monument in Turin, the bronze bust of Savonarola in his cell at the monastery of S. Marco, Florence, and a number of minor works complete the list of Dupré's productions. His last work, the "St. Francis" inside the Cathedral of S. Rufino, Assisi, was finished by his eldest daughter and pupil, Amalia. Time failed him to execute the crowning figure of the Madonna for Sta Maria del Fiore. The sculptor left a volume of memoirs of great interest to artists and critics: "Pensieri sull'arte e ricordi autobiografici" (Florence, 1884-1906), tr. by F. Peruzzi (Edinburgh, 1886).
FRIEZE, Giovanni Dupré (London, 1886); CONTI, Del bello nel vero e dialoghi sull'arte (Florence, 1880); POWERS, Giovanni Dupré and his Pieta in Ave Maria (Feb., 1912).
M. L. Handley.
# Catholic Encyclopedia (1913)/Giovanni Francesco Grimaldi

From volume 7 of the work.
An eclectic painter of the Bolognese school; b. at Bologna, 1606; d. at Rome, 1680. He was a pupil of the Carracci, but he made his mark when he left Bolonga for Rome, and was employed by Innocent X to execute some fresco decoration in the Vatican. His work was so much admired that Prince Pamfili, the pope's nephew, employed him to decorate the rooms of his villa with landscapes, and then wrote to Louis XIV, describing the work. His appreciation of it was so high that he induced Cardinal Mazarin to invite Grimaldi to Paris, where he decorated two of the rooms in the Louvre and painted some landscapes, and he is said to have received the honour of knighthood from the French king. Returning to Rome, he again entered the papal service, and worked for Alexander VII and Clement IX, was appointed president of the Academy of St. Luke, and became all exceedingly popular person in the Holy City. He was a skilful etcher, especially in landscape-work, and his chief pictures are in the Colonna palace at Rome, in the Quirinal, and in the gallaries of Vienna and Paris.
MALVASIA, Felsina Pittrice (Bologna, 1678); ORLANDI, Abbecedario Pittorico (BOLOGNA, 1719).
GEORGE CHARLES WlLLIAMSON
# Catholic Encyclopedia (1913)/Giovanni Inghirami

From volume 8 of the work.
Italian astronomer, b. at Volterra, Tuscany, 16 April, 1779; d. at Florence, 15 August, 1851. He was of a noble family which produced two other distinguished scholars, Tommaso (1470-1516), humanist, and Francesco (1772-1846), archaeologist, brother of Giovanni. His education was received in his native city at the College of Saint Michael, conducted by the Piarists, popularly called the "Scolopi". This order he joined at the age of seventeen, and later became professor of mathematics and philosophy at Volterra, where one of his pupils was the future Pius IX. In 1805 he travelled into the north of Italy, and was engaged for some months in scientific work at Milan. He was called to Florence to fill the twofold office of professor of mathematics and astronomy at the College of the Scolopi, known from the adjacent church as the College of San Giovannino, and of director of the college observatory established by the Jesuit, Leonard Ximenes. His first publications were articles on hydraulics, statics, and astronomy, astronomical tables, and elementary text-books on mathematics and mathematical geography. In 1830 after observations extending over fourteen years, he published, with the patronage of the Grand Duke Ferdinand III, a "Carta topografica e geometica della Toscana" on the scale of 1:200,000 — a work of high merit. When the Berlin Academy of Sciences undertook the construction of an exhaustive astronomical atlas, he was assigned a section. His performance of this task won great praise. He became successively provincial and general of his order, but his failing health and his love for scientific work caused him to resign the latter office, which had required his taking up residence in Rome, and to accept the position of vicar-general. He returned to Florence and, although almost blind for some years, continued his teaching until a few months before his death. Simplicity and piety were dominant traits of his character. The scientific works of Inghirami include: numerous articles published in the "Astronomische Nachrichen", in Zach's "Monatliche Correspondenz zur Beförderung der Erd-u. Himmelskunde" and in his own "collezione di opusculi e notizie di Scienze" (4 vols., Florence, 1820-30); "Tavole Astronomiche universali portatili" (ibid., 1811), and "Effemeridi di Venere e Giove ad uso di naviganti pel meridiano di Parigi" (ibid., 1821-24).
ANTONELLI, Sulla vita e sulle opere di Giov. Inghirami (Florence, 1854); VON REUMONT, Beitrage sur italienischen Geschichle, VI ) Berlin, 1857), 472 sq.
Paul H. Linehan.
# Catholic Encyclopedia (1913)/Giovanni Francesco Anerio

From volume 1 of the work.
Born in Rome c. 1567; died. c. 1620. He spent four years as a chorister at St. Peter's, under Palestrina. He was in turn choirmaster to Sigismund III of Poland, 1609, and at the cathedral of Verona, 1610; but he soon after went to Rome as musical instructor at the Seminario Romano, and from 1613 to 1620 was choirmaster at the church of Santa Maria de' Monti. In 1616 he took holy orders. Anerio was among the first Italian composers to use the eighth note, or quaver, and its subdivisions. He left a large number of works, embracing all the usual forms of sacred music, the list of which may be found in Vogel's "Weltliche Vokalmusik Italiens" and Eitner's "Quellen-Lexikon." A peculiarity of his was the use of fantastic titles for his collections such as "Ghirlanda di Sacre Rose" (Rome, 1619); "Selva armonica" (Rome, 1617); "Diporte musicali" (Rome, 1617). He also arranged Palestrina's celebrated "Missa Papae Marcelli" for four voices, making it more practicable than in its original form of a six-voice mass. His style is partly based on the traditions of the sixteenth century, partly on the innovations of the seventeenth which introduced solos with a figured bass.
RIEMANN, Dict. of Music; GROVE, Dict. of Music and Musicians; NAUMANN, Geschichte der Musik.
J.A. VÖLKER
# Catholic Encyclopedia (1913)/Celestine Order

From volume 16 of the work.
(Also called the HERMITS OF ST. DAMIAN or HERMITS OF MURRONE).
This Benedictine congregation must not be confused with the Franciscan congregation of the same name. The order was founded in 1254 by Pietro di Murrone, afterwards Celestine V. At first the saint gave no written rule to his monks, but by his own life he provided an ideal for them to strive after. In 1264 Urban IV confirmed the order, and gave to it the Rule of St. Benedict. It was again confirmed by Gregory X in 1274. Celestine himself confirmed the constitutions drawn up by Abbot Humphrey, and also granted many privileges to his order. Among other things he ordered the general chapter to be held every year, thus departing from the Decrees of the Fourth Lateran Council. The administration of the order was carried on somewhat after the pattern of Cluny, that is all monasteries were subject to the Abbey of the Holy Ghost at Sulmona, and these dependent houses were divided into provinces. The ruling body of the congregation or, as it was called, "The Definitorium", was chosen as follows: all the priors of the province and a delegate from each house elected the provincial and five definitors, the provincial and the five definitors chose the priors of the various houses. The Celestines had 96 houses in Italy, 21 in France, and a few, most of which unfortunately joined the Reformers, in Germany. The order became extinct in the eighteenth century. The choir dress of the monks was a black cowl and hood; the working habit consisted of a white tunic with a black scapular and hood, the lay brothers wore a brown habit with the badge of the order -- a cross with the letter "S" entwined round the foot -- embroidered on the scapular.
BEURRIER, Histoire du monastere de Paris (1634); Constitutiones . . . Coelestinorum (1590); Constitutiones . . . Coelestinorum provinciae franco-gallicae (Paris, 1670); HEIMBUCHER, Orden u. Kongregationen, I (Paderborn, 1907).
Paul Brookfield.
# Catholic Encyclopedia (1913)/Celebret

From volume 3 of the work.
A letter which a bishop gives to a priest, that he may obtain permission in another diocese to say Mass, and for this purpose bears testimony that he is free from canonical censures. The Council of Trent (Sess. XXIII, chap. xvi on Reform) lays down the rule that "no cleric who is a stranger shall without letters commendatory (q.v.) from his own ordinary be admitted by any bishop to celebrate the divine mysteries". Ordinarily permission is not to be given to a priest from another diocese to say Mass without this certificate signed and duly sealed. The seal is obviously the more important requisite, as it is the safer guarantee against forgery. The celebret should be officially recognized by the diocesan authority of the place where a priest may wish to say Mass. One who has his celebret in due form, or who is certainly known to be in good standing in his own diocese, may be allowed to celebrate till he has had a sufficient time to comply with this rule. A priest with proper credentials cannot reasonably be prevented from saying Mass, though he will be expected to comply with reasonable restrictions which may be imposed.
The Third Plenary Council of Baltimore, as a regulation against collectors of funds for other dioceses or countries, enacted a decree (No. 295) that priests on such a mission should not be allowed to celebrate Mass even once till they had received permission from the ordinary. This rule has generally been enforced in diocesan synods. The absence of the celebret does not suffice for the refusal of permission to say Mass, if persons worthy of belief bear positive testimony to the good standing of the priest. If the permission were unreasonably refused, the priest may say Mass privately, if no scandal is given. Yet the rectors of churches are not obliged to incur any expenses the celebration may involve. (S.C.C., 15 Dec., 1703).
R. L. BURTSELL
# Catholic Encyclopedia (1913)/Celenderis

From volume 3 of the work.
A titular see of Asia Minor.
Celenderis was a port and fortress in Isauria, founded by the Phoenicians or, according to legend, by Sandacos, son of Astynoös and grandson of Phaethon. It figures in Parthey's "Notitiae episcopatuum" as late as the twelfth or thirteenth century, as a suffragan of Seleuceia. Lequien (II, 1015) gives four titulars: Musonius in 381, Julianus, or Julius, in 451 and 458, Peter at the Trullan Council in 692, and Eustathius at Nicaea in 787. Another, whose name is unknown, was amongst the friends of Photius in 878. We must add two names: Asterius, a correspondent of Severus in 508 and 511, and Pelagius in 518 (E. W. Brooks, "The Sixth Book of the Select Letters of Severus", II, 4; "Vita Severi", 28; "Chronique de Michel le Syrien", ed. Chabot, 267). Celenderis is to-day a little village, commonly called Kilindria, the chief centre of the caza of Gulnar in the vilayet of Adana, with 210 inhabitants, mostly Greeks. It has a pretty roadstead, but of difficult approach. There are Roman and medieval ruins, among them those of an aqueduct, a castle, beautiful sarcophagi, etc.
S. Pétridès.
# Catholic Encyclopedia (1913)/Celestines

From volume 16 of the work.
The name given to certain extreme "Spiritual" Franciscans of the Marches, because they were taken by Celestine V under his special protection. These Franciscan Celestines are not to be confounded with the Order of Celestine hermits, a branch of the Benedictine Order, which the same pope founded about 1254 before his accession to the papacy. It was in the autumn of 1294 that Pietro da Macerata, Pietro da Fossombrone, and some other "Spiritual" Franciscans who had lately returned from Armenia made their way to the Papal Curia, then at Aquila, and obtained from Celestine V leave to live as hermits under the Rule of St. Francis, but as a separate fraternity and without dependence upon the superiors of the Minorite Order. They were to obey Celestine V and, under him, Pietro da Macerata, who changed his name to Liberato, while his companion Pietro da Fossombrone took the name of Angelo Clareno, by which he is better known (see ANGELO CLARENO DA CINGOLI). Liberato, when placed at the head of the new fraternity, was given full power by the pope to receive new members. Celestine, moreover, appointed Cardinal Nicholas Orsini, protector of the Pauperes Heremitae Domini Coelestini (Poor hermits of the Lord Celestine), as Liberato, Angelo, and their followers were called, and he charged the abbot of his own order of (Benedictine) Celestines to put some hermitages at their disposal. The statutes of the new foundation were somewhat peculiar. Strictly speaking, these "Poor Hermits" could not be called either Celestines or Minorites for they did not depend upon the authority of either order and, although professing the Rule of the Friars Minor, they lived in hermitages like the Celestines.
After the "great renunciation" of Pope Celestine (13 Dec., 1294) the Poor Hermits lost their protector, and his successor Boniface VIII revoked and nullified in 1295 all the concessions made in their favour by Celestine unless the same were approved anew by himself. Thereupon Liberato, Angelo, and some others -- for not all of their followers seem to have accompanied them -- betook themselves to the Island of Trixoma in the Gulf of Corinth and later to Thessaly. After many vicissitudes they returned to Italy in 1303 and attempted a vindication of their rights. In 1307 Liberato died and Angelo became the head of the Fraternity, which was suppressed by John XXII in 1317. The subsequent history of the "Poor hermits of the Lord Celestine" is merged in that of the Fraticelli (see FRATICELLI; FRIARS MINOR; SPIRITUALS).
HOLZAPFEL, Manuale historiae Ord. Frat. Minorum (Freiburg, 1909), 45 sqq.; RENE, Histoire des spirituels dans l'ordre de S. Francois (Paris, 1909), iv-vi; TOCCO, Studii francescani (Naples, 1909), XI: I Fraticelli o poveri eremite di Celestino secondo i nuovi documenti, 239-310.
PASCHAL ROBINSON
# Catholic Encyclopedia (1913)/Celestino Cavedoni

From volume 3 of the work.
An Italian ecclesiastic, archæologist, and numismatist; b. 18 May, 1795, at Levizzano-Rangone, near Modena; d. 26 November, 1865, at Modena. He pursued his theological studies in the diocesan seminary, and from 1816 to 1821 distinguished himself in the study of archæology and the Greek and Hebrew languages at the University of Bologna. He was then appointed custodian of the Numismatical Museum of Modena, and received a position in the City Library, of which he became librarian in 1847. From 1830 to 1863 he held the chair of hermeneutics at the University of Modena. Cavedoni was, moreover, a corresponding member of the commission created by Napoleon III to edit the works of Count Bartolommeo Borghesi, to which collection he contributed numerous scientific notes. Among his numismatic works may be mentioned "Saggio di osservazioni sulle medaglie di famiglie romane" (1829); "Carellii nummorum Italiæ Veteris tabulæ" (Leipzig, 1850); "Numismatica Biblica" (Modena, 1850; German tr. by Werlhof, Hanover, 1855-56). Cavedoni contributed numerous historical and archæological papers to the "Annali" and the "Bullettino" of the Archæological Institute of Rome and to other Italian publications. In religious polemics he wrote a refutation of Renan's "Life of Jesus", which passed through four editions in several months: "Confutazione dei principali errori di Ernesto Renan nella sua Vie de Jésus" (Modena, 1863).
BERTAUX, in La Grande Encyclopédie, IX, 967; HURTER, Nomenclator (Innsbruck 1895), III, 1024-25.
N.A. WEBER.
# Catholic Encyclopedia (1913)/Cella

From volume 3 of the work.
One of the names by which the small memorial chapels sometimes erected in the Christian cemeteries of the first age were known; these edifices are also referred to as memoriae martyrum, confessiones, etc. The term cella in this sense occurs in a very interesting inscription of Caeasarea in Mauretania quoted by De Rossi (Bullet., April, 1864):-
   AREAM AT [AD] SEPULCHRA CULTOR VERBI CONTULIT,
   ET CELLAM STRUXIT SUIS CUNCTIS SUMPTIBUS.
[This cemetery (area) was given by a worshiper of the Word,
who also erected a chapel (cella) at his own expense.]
It is the general opinion of archaeologists that the edifices erected in the Roman cemeteries by Pope Fabian (236-250) [Multas fabricas per cymeteria fieri praecepit (Lib. Pont., I, 148)] were memorial cellae constructed primarily as places for the celebration of the funeral agapae or anniversaries by friends of the deceased, when the oblatio pro dormitione, or Mass for the dead, was offered. Two such cellae, or cemeterial basilicas, dedicated respectively to Sts. Sixtus and Cecilia and St. Soter, may still be seen in the cemetery of St. Callistus. In form they belong to the class of edifices known as cellae trichorae, each consisting of a rectangular nave terminating in three semicircular apses, the chords of which form three sides of a square. In other instances cellae terminate in a single apse. Originally each of these cellae consisted of three apses alone which probably served as a choir or sanctuary for the clergy during the celebration of the liturgy, while the congregation assisted at the services from the adjacent lawn. Owing to the great respect of the Roman civil authorities for places of interment, it is conjectured that, except in the more rigorous persecutions, the Christians may have sometimes held their regular Sunday liturgical services in the manner described, under the pretext of memorial services for the dead.
MAURICE M. HASSETT
# Catholic Encyclopedia (1913)/Stephen of Bourbon

From volume 14 of the work.
Illustrious writer and preacher, especially noted as a historian of medieval heresies, b. at Belleville (Archdiocese of Lyons) towards the end of the twelfth century; d. in 1261. Having received his education from the cathedral clergy at Macon, he made his higher studies in Paris, about 1220, and there shortly afterwards, as it seems, he entered the Order of Preachers. From 1230 he was very active for many years as a preacher and inquisitor in the districts of Lyonnais, Burgundy, Franche-Comté, Savoy, Champagne, Lorraine, Auvergne, Languedoc, and Roussillon. In his work for preachers entitled "De septem donis Spiritus Sancti", or "Tractatus de diversis Materiis Praedicabilibus", Stephen has embodied much useful matter out of the many years of his practical experience. The parts of this work more valuable at the present day were published in Paris in 1877 by A. Lecoy de la Marche under the title "Anecdotes historiques, légendes et apologues, tirés du recueil inédit d'Etienne de Bourbon dominicain du 13e siecle". Considered as a whole Stephen's work affords a clear insight into the different sects and superstitions of the age, while giving at the same time valuable information regarding the most prominent of his contemporaries. Although credulous to a marked degree, Stephen was, nevertheless, a strenuous opponent of superstition. A free use of his writings was made of a later compiler to form a "Speculum Morale", which for a long time was falsely attributed to Vincent of Beauvais.
ECHARD, Script. ord. proed., I, 184 sq.; HURTER, Nomenclator, II (Innsbruck, 1906), 375; LECOY DE LA MARCHE, Introd. to work cited above; HAUREAU in Journal des savants, 1881, 591 sq., 739 sq.; MULLER, Die Waldenser (Gotha, 1886), 166 sq.
Charles. J. Callan.