Miklós Boskovits and E. N. Lusanna. Florence, 1989. Section
3, Vol. 4, ed. Miklós Boskovits. Florence, 1991.)
Wilkins, D. G. “Bernardo Daddi’s Triptych in the Bigallo and
Changing Patterns in the History of the Devotional Image in
Italy.” Italian Culture, 6, 1987, pp. 31–41.
Laurie Taylor-Mitchell
D’AILLY, PIERRE (1350–1420)
D’Ailly studied at the Collège de Navarre in Paris and
received the master of arts degree in 1368. He lectured
at the Sorbonne on Peter Lombard’s Sententiae in 1375
and promoted Ockham’s teaching. In 1381, he became
doctor of theology and canon in Noyon. He was rector
of the college from 1384 to 1389 and befriended Jean
Gerson, his most celebrated pupil. In 1389, he was made
chancellor of the University of Paris. From 1389 to 1395,
he became infl uential in Charles VI’s court as the king’s
confessor and almoner. Appointed bishop of Le Puy in
1395, he never entered the see; in 1397, he was made
archbishop of Cambrai. He attended the Council of Pisa
in 1409 but supported the newly elected Alexander V
unenthusiastically. Alexander’s successor, the antipope
John XXIII, utilized D’Ailly at the Council of Rome in
1411 and named him cardinal in 1412. The following
year, he was appointed papal legate to Emperor Sigis-
mund, subsequently playing a prominent role in the
Council of Constance (1414–17). He presided over the
fi rst session without a pope in residence and supported
the primacy of the general council over the pope. As
president of the commission of faith, he examined John
Hus and witnessed his condemnation in 1415. Martin
V, elected by the council as the sole legitimate pope,
appointed D’Ailly as legate to Avignon. He died there
in 1420.
D’Ailly devoted most of his public life to ecclesiasti-
cal reform and to healing the Great Schism by means of
a general council. Nevertheless, his writings covered a
wide range of topics, including Quaestiones on Lom-
bard’s Sententiae (1390); a large collection of sermons;
numerous ecclesiological and legal tracts (many of them
later included with Jean Gerson’s works), such as De
materia concilii generalis, Tractatus super reformatione
ecclesiae, and Tractatus de ecclesiae autoritate; trea-
tises on the soul and the sacraments; a concordance of
astronomy; and his famous Imago mundi, later owned
and annotated by Columbus, who found it to confi rm a
western passage to India.
See also Gerson, Jean; Ockham, William of;
Peter Lombard
Further Reading
D’Ailly, Pierre. De materia concilii generalis, Tractatus super
reformatione ecclesiae, and Tractatus de ecclesiae autoritate.
In Jean Gerson. Opera omnia, ed. Louis E. Dupin. 5 vols.
Antwerp: Sumptibus Societatis, 1706, Vol. 2.
——. Ymago mundi de Pierre d’Ailly, ed. and trans. Edmond
Buron. 3 vols. Paris: Maisonneuve, 1930.
Glorieux, Palémon. “L’œuvre littéraire de Pierre d’Ailly: re-
marques et précisions.” Mélanges de science religieuse 22
(1965).
Oakley, Francis. The Political Thought of Pierre d’Ailly: The Vol-
untarist Tradition. New Haven: Yale University Press, 1964.
Salembier, Louis. Le cardinal Pierre d’Ailly. Tourcoing: Georges
Frère, 1932.
H. Lawrence BondDAMIAN, PETER (1007–1072)
Peter Damian was a leading advocate of church reform.
According to his biographer, John of Lodi, he was
born in Ravenna to a family which was respectable but
had many mouths to feed. Fearing that one more heir
would deplete the inheritance of all, his mother refused
to suckle him. When he was black and nearly dead
with hunger and cold, a priest’s concubine took him
and restored him to health. Other adversities followed,
though. Orphaned early in childhood, Peter was left to
the care of a married brother; the brother and his wife
subjected the boy to extreme privation, lodging him with
the swine. From this wretchedness he was rescued by a
second brother, Damian, who cared for him with fatherly
affection and saw that he was carefully educated in the
liberal arts. Peter took this brother’s name, Damian, in
gratitude.
Peter Damian’s studies took him to Faenza and
Parma. For a short time, he taught rhetoric in Ravenna.
But when celebrity and wealth seemed within his grasp,
a disposition to austerity, acquired through the harsh
experiences of his childhood, asserted itself. He took
monastic vows in the eremitic community of the Holy
Cross, at Fonte Avellana, later the nucleus of the order
of Camaldoli.
For Damian, the term “spiritual militia” was not
metaphorical. He practiced asceticism militantly,
always fi ghting against unseen evils by voluntarily
subjecting himself to mortifi cations, by zealously
expanding the physical resources of the community
when he became prior of Fonte Avellana (after 1043),
by encouraging the foundation of daughter houses, and
by preaching. His earliest treatises, which date from
this period, express a combination of intellectual and
rhetorical brilliance with merciless zeal that remained
his signature: these were Counterblast against the
Jews and a Life of Saint Romuald, the founder of Fonte
Avellana.
As a deeply learned, resourceful, and tireless advo-
cate of reform, Peter Damian was taken into the circles
of the Emperor Henry III and of others who wished to
bring about the reform of the whole church from theDADDI, BERNARDO