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# Catholic Encyclopedia (1913)/Bethulia

From volume 2 of the work.
(Gr. Βετυλούα).
The city whose deliverance by Judith, when besieged by Holofernes, forms the subject of the Book of Judith. The view that Bethulia is merely a symbolic name for Jerusalem or a fictitious town, has met with little favor, even among those who deny the historical character of the book. Bethulia is clearly distinguished from Jerusalem (iv, 6; xi, 14, 19; xv, 5, 8; the references throughout the article being to the fuller Greek text), and the topographical details leave no doubt that the story, even if it be only a pious romance, is connected with a definite place. Its site, however, is in dispute. Beside Sânûr, Mithilîyeh, or Misilîyeh, Tell Kheibar and Beit-Ilfa, which have divided opinion for some time, Haraiq el-Mallah, Khirbet Sheikh Shibel, el-Bârid and Sichem (Bethulia being considered a pseudonym) have recently been proposed as sites of Bethulia.
The city was situated on a mountain overlooking the plain of Jezrael, or Esdrelon, and commanding narrow; passes to the south (iv, 6, 7; vi, 11-13); at the foot of the mountain there was an important spring, and other springs were in the neighborhood (vi, 11, vii, 3, 7, 12). Moreover it lay within investing lines which ran through Dothain, or Dothan, now Tell Dothân, to Belthem, or Belma, no doubt the same as the Belamon of viii, 3, and thence to Kyamon, or Chelmon, "which lies over against Esdrelon" (vii, 3). These data point to a site on the heights west of Jenîn (Engannim), between the plains of Esdrelon and Dothan, where Haraiq, Kh. Sheikh Shibel, and el-Bârid lie close together. Such a site best fulfils all requirements. It lies between lines drawn from Tell Dothân to Belʽema, probably Belma, or Belamon, and from the latter to el-Yâmûn, probably Kyamon; there are a number of springs and wells in the neighborhood, and near by are the two passes of Kefr Adân and Burqîn, so narrow in places that two horsemen cannot ride abreast. One of the three above-named places is in all probability the site of ancient Bethulia. The other sites are all deficient in some essential requirement.
Survey of Western Palest. Mem. II, 156; Robinson, Bibl. Researches (London, 1856), III, 337f.; Torrey in Journ. Am. Or. Soc., XX, 160 sqq.; Guérin, Samarie (Paris, 1874 1875), I, 344–350; Raumer, Paläst. (4th ed., Leipzig, 1860) 151; Ritter, Erdkunde (Berlin 1848–52), XV, 423f.; Schultz in Zeitschr. d. deutsch. morgenl. Gesch., III, 48; Heidet in Vig., Dict. de la Bible, I, 1751 sqq.; Marta, Intorno al vero sito di Betulia (Florence, 1887); Brunengo in Civiltà Catt., ser. 13, IX, 527; Zanecchia, La Palest. d'aujourd., II, 581.
F. Bechtel
# Catholic Encyclopedia (1913)/Bibbiena

From volume 2 of the work.
(Bernardo Dovizi)
An Italian Cardinal and comedy-writer, known best by the name of the town Bibbiena, where he was born 4 Aug., 1470; d. at Rome, 9 Nov., 1520. His obscure parentage did not prevent him from securing a literary training at the hands of the best scholars and from associating with the most conspicuous men that Florence could boast. A jovial temper and racy Tuscan wit enhancing the charm of good looks and courtly manners soon made him the preceptor as well as the boon companion of Giovanni dei Medici's merry hours. When the Medici were banished and sorrow followed mirth (Nov., 1494) it was seen that a gay man of the world could become a brave and steadfast friend. Not long after, the protection of Julius II and many honours at the Roman court were to be his reward. In 1513 his strenuous exertions on behalf of his lifelong patron secured the election of Giovanni dei Medici to the pontifical throne. Such services Leo X repaid by bestowing on him the purple robe, appointing him his treasurer and entrusting him with many important missions, among them a legation to France (1518). Later on, the cardinal's strong sympathies for France lost him Leo's confidence. The story, however, that he was poisoned, in spite of Giovio and Grassi's reports, has absolutely no foundation. (Pastor, Geschichte der Papste, IV, Part I, Leo X.) As cardinal he steadily extended a generous patronage to art. From Raphael, whose devotion he won, we have his best likeness. His literary fame is mainly connected with the first good comedy written in Italian prose, "La Calandra" (also, known as "Il Calandro" and "La Calandria"), a distinctly juvenile production, probably given for the first time at Urbino, about 1507, and very elaborately performed at Rome, seven years later, in the presence of Leo X and Isabella Gonzaga d'Este, Marchioness of Mantua. Though marred by many scenes glaringly immoral, and though built upon the plot of Plautus's "Menaechmi", it possessed the features of modern comedy and won plaudits for its sparkling wit and fine characterization. Ariosto and Machiavelli imitated him in their plays. The latest edition of "La Calandra" is in the "Teatro Italiano Antico" (Florence, 1888).
Gaspary, Geschichte der italienischen Litteratur (Strasburg, 1888), II, 577; Roscoe, Life of Leo X; Bandini, Il Bibiena il ministro di Stato (Florence, 1760); Moretti, Bibbiena Dovizi e la Calandra in the Nuova Antoligia (1882), 601, 623; Solerti, La rappresentazione della Calandra a Lione nel 1548 (Florence, 1901).
EDOARDO SAN GIOVANNI
# Catholic Encyclopedia (1913)/Bl. Anthony Baldinucci

From volume 2 of the work.
Born 19 June, 1665, at Florence, died 6 November, 1717. He entered the Society of Jesus 21 April, 1681, and was ordained priest 28 October, 1695. After his third year of probation, he began his missionary career at Monte Santo. The field of his labors were the towns of Frascati and Viterbo, in which, with the exception of some more distant places, he labored for the rest of his life. His methods of preaching were of the most unusual and startling character. Splendid processions were organized which proceeded from various parts of the country to the place where the mission was being given. Many of the people wore crowns of thorns and scourged themselves as they went along. When Baldinucci preached he frequently carried a cross, and was loaded down with heavy chains. He often walked up and down among the people scourging himself to blood. The exercises were usually brought to a close by the burning in the public square of cards, dice, musical instruments, etc. He always carried with him a miraculous picture of the Madonna which was borne before him as he proceeded from place to place. The propaganda of devotion to the Blessed Virgin was one of his special aims. To keep order among the vast throngs who flocked to hear him, he always employed a number of laymen whom he called deputati. They were not infrequently men of very bad lives whom he chose purposely in order to conciliate and convert them. His work among the clergy was marked by great prudence and success. Though his preaching was incessant, he found time to write two courses of Lenten Sermons, to gather materials for many more, compose hundreds of discourses, and carry on an immense correspondence. The effect of his apostolic work upon the excitable people among whom he worked was stupendous. At times, when approaching a city, he found crowds covering the walls awaiting his arrival. His particular methods are explainable as those best adapted to his surroundings and times. After twenty years of labor, he died at the age of fifty-two. He was already canonized in public estimation, but, although the official ecclesiastical process was begun in 1753, the decree of his beatification was issued only on 23 April, 1893.
Goldie, Life of B. Anthony Baldinucci (London, 1894); Vanucci, Vita del Beato A. Baldinucci (Rome, 1893); Galuzzi, Life of Baldinucci (Rome, 1720); Budrioli, Summarium (Florence); Bartholomew Pace, S. J. (Baldinucci's companion), Evidence, Sermon, p. 116.
T.J. CAMPBELL
# Catholic Encyclopedia (1913)/Bl. Berchtold

From volume 2 of the work.
(BERTHOLD).
Abbot of the Benedictine Monastery of Engelberg in Switzerland; date of birth unknown; d. 3 November, 1197. Before becoming abbot he was a monk at Engelberg and a favorite disciple of the learned abbot, Blessed Frowin. When Frowin was on the point of dying he advised his monks to elect the pious Berchtold as his successor. Accordingly, after Frowin's death, which occurred 27 March, 1178, Berchtold was chosen abbot. Following in Frowin's footsteps, he was intent on maintaining strict monastic discipline, the importance of which he inculcated by his own example. Nor did he neglect, at the same time, to encourage his monks in the pursuit of Divine and human knowledge. By his order they reproduced many old writings, some of which are still extant in the library of Engelberg. The more learned monks were encouraged to write original works. When Abbot Burchard openly taught that the souls of the just had gone to heaven before the Resurrection of Christ, Berchtold himself wrote "Apologia contra errorem Burchardi Abbatis S. Joannis in Thurthal seu Vallis Taurinae", in which he shows himself not only well versed in Holy Scriptures and the writings of the Fathers but also a master in theological knowledge and dialectical skill. Abbot Burchard became convinced of his error, retracted, and died a saintly death. Though especially mindful of the spiritual and intellectual advancement of his monks. Berchtold did not omit to provide also for the temporal welfare of Engelberg. He procured for his monastery many financial privileges, among which was the right to levy tithes upon the churches of Stanz and Buochs, which were under his jurisdiction. The contemporaneous annals of Engelberg, which are published in "Mon. Germ. Hist., SS.", XVII, 280, relate that Berchtold foretold the death of Emperor Frederick Barbarossa. Later chronicles state that, through his blessing, the lake near Stanzstad was stocked with fish, and that shortly before his death he three times changed water into wine. He is generally represented in the act of blessing fish. His miracle of turning water into wine is corroborated by an epigram beneath a representation of him which was kept in the choir of Engelberg up to the seventeenth century. At Engelberg his feast is celebrated on the anniversary of his death.
Acta SS. (Paris, 1887), Nov. 1, 385; MURER, Helvetia Sancta (Lucerne, 1648; St. Gall, 1751); BURGENER, Helvetia Sancta (Einsiedeln and New York, 1860), I, 80; Versuch einer urkundlichen Darstellung des reichsfreien Stiftes Engelberg (Lucerne, 1846); MAYER, Das Benediktiner Stift Engelberg (Lucerne, 1891).
MICHAEL OTT
# Catholic Encyclopedia (1913)/Bl. Christine of Stommeln

From volume 3 of the work.
Born at Stommeln near Cologne, in 1242; died 6 November, 1312.
Stommeln, called in the fourteenth century Stumbeln, is situated about nine miles northwest of Cologne and about six miles west of the Rhine. Christine's father was a well-to-do peasant named Heinrich Bruso; the name of her mother was Hilla. When five years old Christine had visions of the Christ Child to whom she was mystically married in her tenth year. When eleven years old she learned to read the Psalter, but could not write. When twelve her parents wished to give her in marriage, but she went to the convent of the Beguines at Cologne, where she led a life of severe penance, spent much time in prayer, and often fell into convulsions. In her fifteenth year she received the stigmata on her hands and feet and the marks of the Crown of Thorns on the head. She suffered many assaults of the devil, had many trials of her faith and was tempted to suicide. The Beguines thought her crazy and treated her with contempt, so she went back home. As early as 1267 the parish priest, Johannes, took Christine into his house, where she made the acquaintance of Peter of Dacia, a Dominican from Gotland who was at Cologne as a pupil of St. Albert the Great. A mystical bond of devotion, the object of which was God, was formed between the two. Peter visited Christine in 1270 on his way back from Paris to Gotland, and again in 1279; in his account of her he mentions altogether fifteen visits. Christine's brother followed Peter to Gotland and entered the Dominican Order. Peter became lector and in 1283 was prior in Gotland, where he died in 1288. In the same year the torments which Christine suffered through the devil ceased, and she lived a peaceful life, wearing always the dress of the Beguines, until her death. Her body was first buried in the churchyard at Stommeln and then in the church itself; in 1342 her remains were carried to Niedeggen in the Eifel; a couple of centuries later, 22 June, 1569, they were transferred to Jülich, where a monument to her still exists. At Jülich are also to be seen the notes made by Peter of Dacia and the collection of her letters which the Bollandists have published under the date of 22 June (IV, 271-430). It is difficult to decide just how much literal truth exists in Christine's visions and apparitions from Purgatory. But even Renan did not doubt the purity of her life (Hist. litt. de la France, XXVII, 1-26). The veneration of the Church has not been granted to Christine; however, the anniversary of her death, 6 November, is observed in Jülich.
Gabriel Meier.
# Catholic Encyclopedia (1913)/Bl. Baptista Mantuanus

From volume 2 of the work.
(Or SPAGNOLI). Carmelite and Renaissance poet, born at Mantua, 17 April, 1447, where he also died, 22 March, 1516. The eldest son of Peter Spagnoli, a Spanish nobleman at the court of Mantua, Baptista studied grammar under Gregorio Tifernate, and philosophy at Pavia under Polo Bagelardi. The bad example of his schoolfellows led him into irregularities. He fell into the hands of usurers and, returning home, was turned out of his father's house owing to some calumny. He went to Venice and later on to Ferrara where he carried out his resolution of entering the Carmelite convent which belonged to the then flourishing Reform of Mantua. In a letter addressed to his father (1 April, 1464), and in his first publication, "De Vitâ beatâ", he gave an account of his previous life and of the motives which led him to the cloister.
Baptista pursued his studies at Ferrara and Bologna where he was ordained priest, received his degrees, and delivered lectures in philosophy and divinity. The Duke of Mantua entrusted him with the education of his children, and the connection with the ducal family resulted in a number of poetical works, the "Trophaeum Gonzagae" and the "Fortuna Gonzagae", on the various misfortunes of the young duke; "Contra amorem" containing good advice to Sigismondo Gonzaga, and other poems celebrating the latter's elevation to dignities, even to the Roman purple. Six times (each for two years with four years interval) Baptista was nominated vicar general of his congregation, and, in 1513, general of the whole order through the exertions of his former disciples, the duke and the cardinal. The chapter, however, resenting the intervention, restricted his powers. He held the office until his death, but, broken in health and energy, he exercised but little influence beyond consolidating the congregation of Albi, a French imitation of the Mantuan Reform. Baptista Mantuanus was beatified in 1890, his feast being assigned to 23 March.
Chiefly known as one of the most prolific Renaissance poets he excelled in almost every form of Latin verse; Virgil, however, was his favourite model. A monument represents the two poets of Mantua with Poetry hesitating to whom she is to offer the crown: "Cui dabo?" Baptista exercised too little self restraint, however, to deserve it. He was bitterly attacked concerning the good taste of his earlier works printed without his knowledge, and also, but groundlessly, with reference to the legitimacy of his birth. To the end he made too free use of pagan mythology.
Benedict Zimmerman.
# Catholic Encyclopedia (1913)/Bl. Clare of Rimini

From volume 4 of the work.
(Chiara Agolanti), of the order of Poor Clares, born at Rimini in 1282; died there 10 February, 1346. Deprived at an early age of the support and guidance of her parents and of her pious husband, Clare soon fell a prey to the dangers to which her youth and beauty exposed her, and began to lead a life of sinful dissipation.
As she was one day assisting at mass in the church of the Friars Minor, she seemed to hear a mysterious voice that bade her say a Pater and an Ave at least once with fervour and attention. Clare obeyed the command, not knowing whence it came, and then began to reflect upon her life. Putting on the habit of the Third Order of St. Francis, she resolved to expiate her sins by a life of penance, and she soon became a model of every virtue, but more especially of charity towards the destitute and afflicted. When the Poor Clares were compelled to leave Regno on account of the prevailing wars, it was mainly through the charitable exertions of Clare that they were able to obtain a convent and means of sustenance at Rimini. Later, Clare herself entered the order of Poor Clares, along with several other pious women, and became superioress of the convent of Our Lady of the Angels at Rimini. She worked numerous miracles and towards the close of her life was favoured in an extraordinary manner with the gift of contemplation. Her body now reposes in the cathedral of Rimini. In 1782 the cult of Blessed Clare was approved by Pius VI, who permitted her feast to be celebrated in the city and Diocese of Rimini on the tenth of February.
STEPHEN M. DONOVAN
# Catholic Encyclopedia (1913)/Bl. Bernardine of Feltre

From volume 2 of the work.
Friar Minor and missionary, b. at Feltre, Italy, in 1439 and d. at Pavia, 28 September, 1494. He belonged to the noble family of Tomitano and was the eldest of nine children. In 1456 St. James of the Marches preached the Lenten course at Padua, and inspired to enter the Franciscan order, Bernardine was clothed with the habit of the Friars Minor in May of the same year. He completed successfully his studies at Mantua and was ordained priest in 1463. Cured miraculously of an impediment in his speech, Bernardine began the long and fruitful apostolate which has caused him to be ranked as one of the greatest Franciscan missionaries of the fifteenth century. Every city of note and every province from Lombardy in the north to Sardinia and the provinces of the south became successively the scene of his missionary labours; and the fruits of his apostolate were both marvellous and enduring. Bernardine, however, will be best remembered in connexion with the monti di pietà of which he was the reorganizer and, in a certain sense, the founder. The word mons which literally means an accumulation of wealth or money, now called capital, seems to have been a generic term used in the fifteenth century to signify lending-houses in general; and hence the montes pietatis or monti di pietà were a species of charitable lending-establishments not, perhaps, unlike our modern pawnbrokers' establishments, but possessing, of course, none of the sinister features of the latter. As originally instituted the monti di pietà were intended as a timely and effectual remedy for the evils occasioned by the usury then practiced by the Jews upon the people of Christian Italy; and Blessed Bernardine's places where they had not previously existed afford an explanation of the fact that he is generally represented carrying in his hand a monte di pietà, that is, a little green hill composed of three mounds and on the top either a cross or a standard with the inscription: Curam illius habe. As an author Bernardine has left us little if anything of importance, but it is interesting to note that the authorship of the well-known Anima Christi has as often as not been ascribed to Blessed Bernardine of Feltre. The fact, however, that the Anima Christi was composed sometime before the birth of Blessed Bernardine disproves any claim that he might have of being its author. As in the case of St. Ignatius, Bernardine also made frequent use of it and recommended it to his brethren. The feast of Blessed Bernardino is kept in the Order of Friars Minor on the 28th of September. (See MONTI DI PIETÀ).
Leo, Lives of the Saints and Blessed of the Three Orders of St. Francis (Taunton, 1886), III, 243-265; Wadding, Annales Minorum, VI, 142, XII, 442, passim; Acta SS., September, VII, 814-914; Zanettini, Compendio della vita del Beato Feltrese, Bernardino Tomitano (Milan); Flornoy, Le Bienheureux Bernardin de Feltre (Paris, 1898); Ludovice de Besse, Le Bienheureux Bernardin de Feltre et son oeuvre (Tours, 1902).
STEPHEN M. DONOVAN
# Catholic Encyclopedia (1913)/Bl. Bernardine of Fossa

From volume 2 of the work.
Of the Order of Friars Minor, historian and ascetical writer, b. at Fossa, in the Diocese of Aquila, Italy, in 1420; d. at Aquila, 27 November, 1503. Blessed Bernardine belonged to the ancient and noble family of the Amici, and sometimes bears the name of Aquilanus on account of his long residence and death in the town of Aquila. He received his early training at Aquila and thence went to Perugia to study canon and civil law. On the 12th of March in the year 1445, he received the Seraphic habit from St. James of the Marches who was then preaching a course of Lenten sermons at Perugia. From the time of his entrance into religion, Bernardine never ceased to advance in religious perfection, and the success which crowned his missionary labours throughout Italy, as well as in Dalmatia and Serigonia, bears witness to the eminent sanctity of his life. Bernardine fulfilled the office of provincial of the province of St. Bernardine and of the province of Dalmatia and Bosnia, and would have been chosen Bishop of Aquila had not his humility forbidden him to accept this dignity. His cult was approved by Leo XII, 26 March, 1828. His feast is kept in the Franciscan Order on the 7th of November. The writings of Blessed Bernardine include several sermons and divers ascetical and historical opuscules; among the latter, the "Chronica Fratrum Minorum Observantiae" deserves special mention. This interesting chronicle was first edited by Leonard Lemmens, O.F.M., from the autograph manuscript, and is prefaced by an interesting life of Blessed Bernardine and a critical estimate of his writings. It may also be mentioned that Bernardine is the author of the first life of his patron, St. Bernardine of Siena.
Leo, Lives of the Saints and Blessed of the three Orders of St. Francis (Taunton, 1887), IV, 42-44; Lemmens, Chronica Fratrum Minorum Observantiae B. Bernardini Aquilani (Rome, 1905); Wadding, Annales Minorum, XII, 277- 480; Hurter, Nomenclator, IV, 968; Hugh a Pescocostanza, Vita del B. Bernardino da Fossa (Naples, 1872).
STEPHEN M. DONOVAN