OpenLLM-France/wikimedia huggingface dataset:
# Catholic Encyclopedia (1913)/Francisco Peña

From volume 11 of the work.
(PEGNA)
A canonist, born at Villaroya de los Pinares, near Saragossa, about 1540; died at Rome, in 1612. He devoted himself to the study of law at Valencia. Later Philip II appointed him auditor of the Rota for Spain, and while at Rome he performed great services not only for his fellow-countrymen but also for the Holy See. He formed one of the commission charged with the preparation of the official edition of the "Corpus juris canonici", published in 1582, and the anonymous notes appended to the edition of the Decretals are attributed to him; he was also concerned in the canonization of several saints: Didacus, Hyacinth, Raymond, Charles Borromeo, and Frances of Rome, publishing biographies of several. His principal works are: "In Directorium Inquisitorum a Nicolao Eimerico conscriptum commentaria" (Rome, 1578); "De officio Inquisitionis" (Cremona, 1655); "In Ambrosii de Vignate tractatum de hæresi commentaria et in Pauli Grillandi de hæreticis et eorum pœnis notæ" (Rome, 1581); "In Bernardi Comensis Dominicani Lucernam inquisitorum notæ et ejusdem tractatum de strigibus" (Rome, 1584); "Responsio canonica ad scriptum nuper editum in causa Henrici Borbonii quo illius fauntores persuadere nituntur episcopos in Francia jure illos absolvere potuisse" (Rome, 1595); "Censura in arrestum Parlamentale Curiæ criminalis Parisiensis contra Joannem Castellum et patres Societatis Jesu" (Rome, 1595); "De temporali regno Christi" (Rome, 1611). His "Decisiones sacræ Rotæ" were published by Urritigoiti (2 vols., Saragossa, 1648-50).
NICOLAUS ANTONIUS, Bibliotheca Hispana nova, I (Madrid, 1783), 457-58; SCHULTE, Die Gesch der Quellen und Lit. des canonischen Rechts, III (Stuttgart, 1880), 734.
A. VAN HOVE
# Catholic Encyclopedia (1913)/Francisco Nicolás Borras

From volume 2 of the work.
A distinguished Spanish painter, born at Cocentaina, 1530; died at Gandia, 1610. Going to Valencia at an early age to study under Vicente Joanes, he became that master's most noteworthy pupil. His works in general resemble those of Joanes and some of them are good enough to have been taken for the master's. Entering the priesthood, he was assigned to his native place, where he devoted all his spare moments to painting and acquired such skill that the authorities of the monastery, St. Jerome, at Gandia, employed him to paint the picture for the high altar of their church. He enjoyed his stay at the monastery so much, that taking a great liking to the brothers and their life he determined to ask for no other payment for his work than membership in the order. He received the habit in 1575, and took the final vows the following year. Three years thereafter, Fra Nicolás, in search, perhaps, of an even more austere life, spent some little time with the Capuchins at the Franciscan monastery of San Juan de la Riviera near Valencia. He was soon back, however, at Gandia where he passed the rest of his life painting in every part of the monastery, in the chuch, chief chapel, chapter house, oratories, refectories, and cloisters, leaving twelve altar pieces in the church alone. He also spent his own money in the employment of sculptors and builders for the embellishment of his beloved monastery.
Besides his great labours at Gandia Borras also did much work for churches and religious houses in Valencia, at the capital, and elsewhere. His paintings appeared at the cathedral at Valencia and at the Hieronymite monastery in the city of San Miguel de los Reyes where there was a "Christ at the Column", and a picture of the painter in adoration of "The Holy Virgin". Others were at his native place in the church of St. Stephen, in the Escorial at Aldaya, and at Ontiniente. In the Museum at Valencia there are some fifty paintings by Borras chiefly from Gandia and San Miguel. Among them are "The Last Supper", "Christ Bearing His Cross", "The Dead Saviour in the Arms of the Eternal Father", and "The Archangel Michael Driving Souls into Purgatory and Hell". In the last Borras is supposed to have pictured himself as a white robed monk kneeling on the brink.
AUGUSTUS VAN CLEEF
# Catholic Encyclopedia (1913)/Tamanac Indians

From volume 14 of the work.
A formerly important tribe of Cariban linguistic stock occupying the territory about the Cuchivero River, a tributary of the lower Orinoco, Venezuela. In 1749 they were in part, together with a part of the Saliva, gathered into the mission of San Luis del Encaramada (briefly Encaramada), established in that year by the celebrated Jesuit missionary and historian, Father S. Gilii, on the east bank of the Orinoco, some distance above the Apure. Father Gilii resided with the tribe for eighteen years until the expulsion of the order, when the Jesuit missions of the Orinoco were turned over to the Franciscans. Change of administration, disorders of the revolutionary period and governmental neglect ruined the missions, while frequent fever epidemics and terrible losses during the War of Independence decimated the Orinoco tribes, and as early as 1840 the Tamanac were virtually extinct with the exception of a few scattered individuals. In culture and mode of living the! Tamanac resembled the Maipure. They had a lengthy genesis myth, with a deluge, in which a man and a woman saved themselves by climbing to the top of a high mountain called Tamanaca and miraculously created a new human race from the fruit of the mauritius palm. Hence the name of the tribe. Their great culture hero was Amalivaca, who came to them in a boat from over the eastern ocean and finally returned in the same way, after carving numerous sacred pictographs upon now inaccessible cliffs in the Tamanac country. Hence the missionaries were supposed by some of the Indians to be messengers from their lost culture hero and benefactor. (See also MAIPURE; SALIVA.)
GILII, Saggio di storia americana (Rome, 1784); HUMBOLDT, Travels in the Equinoctial Regions of America (London, 1818); HERVÁS, Catálogo de las lenguas, I ( Madrid, 1800); CODAZZI, Geografia de Venezuela (Paris, 1841); BRINTON, American Race (New York, 1891).
JAMES MOONEY
# Catholic Encyclopedia (1913)/Tamassus

From volume 14 of the work.
Tamassus, a titular see in Cyprus, suffragan of Salamis, was situated in the great central plain of the island, south-west of Soli, on the road from Soli to Tremithus. As there were copper mines in the neighbourhood, it is very probably the Temese, mentioned by Homer (Odyssey, I, 184), which was in his time the principal copper market of the island. To-day the three villages of Pera, Episkopio, and Politiko occupy the former site. The coins warrant our use of the spelling, Tamassus. According to the legends of Saints Barnabas and Auxibius, the first consecrated bishop was St. Heraclides, later transferred to Salamis where he was succeeded by St. Myron, like himself a martyr (27 September). Three other bishops are mentioned: Tychon present at the Council of Constantinople, 381; Epaphroditus at the Council of Chalcedon, 451; Nicetas in 1210. The see was suppressed by the Latins in 1222, and never re-established.
SMITH, Dict. of Gr. and Rom. Geog., s. v.; HACKETT, A History of the Orthodox Church of Cyprus (London, 1901), 240 sq., 313; LE QUIEN, Oriens christ., II, 1059; MÜLLER, ed. DIDOT, Notes on Ptolemy, I. 959; DELEHAYE in Analecta Bollandiana, XXVI (Brussels, 1907), 237.
S. Pétridès.
# Catholic Encyclopedia (1913)/Tametsi

From volume 14 of the work.
(ALTHOUGH)
The first word of Chapter 1, Session 24 (De Ref. Matr.), of the Council of Trent. This chapter contains the legislation of the Church which was in force until Easter 1908 concerning clandestine marriage. It decrees thus: those who attempt to contract marriage otherwise than in the presence of the parish priest or of another priest delegated by him or by the ordinary, and before two or three witnesses, the holy synod renders wholly incapable of contracting and declares such contracts null and void. The reader is referred to the article CLANDESTINITY for a complete study of this decree. In a modified form the prescriptions of "Tametsi" were extended to the universal Church by the decree "Ne temere". The chapter "Tametsi" declares that clandestine contracts of marriage freely entered into are valid, unless rendered null by the non-observance of regulations made by the Church, and anathematizes those who hold the contrary as well as those who falsely assert the invalidity of a marriage contracted without parents' consent, or who affirm that parents by their approval or disapproval may affect the binding force of such contracts. It is declared, however, that the Church has always disapproved of marriages contracted secretly, or without the consent of parents. This same chapter of the Tridentine Council prescribes the promulgation of the banns of marriage, which is a repetition of the Fourth Lateran Council, the form expressing consent to be used and the inscribing of the marriage in the parochial register. It declares also that any priest, secular or regular, other than the pastor, assisting at a marriage or giving the solemn nuptial blessing without proper delegation is suspended at once and remains under suspension till rightly absolved by the ordinary of the parish priest of the contracting parties. This censure, however, is no longer incurred, though punishment may be meted out to those who offend in this matter. Finally, "Tametsi" recommends that those about to marry approach the Sacraments of Penance and the Eucharist, and that local customs and rites connected with marriage be observed. (See also MARRIAGE, MORAL AND CANONICAL ASPECTS OF.)
ANDREW B. MEEHAN.
# Catholic Encyclopedia (1913)/Taos Pueblo

From volume 14 of the work.
An important town of the Pueblo group, inhabited by Indians speaking the Tigua language of Shoshonean linguistic stock, and situated on Taos River, Taos County, New Mexico, United States of America, about fifty miles north-east from Santa Fe. From an estimated population of 2500 in 1630, and 2000 just previous to the outbreak of the rebellion in 1680, it had dwindled to 578 in 1788 and stands now at about 450. It was first visited by Coronado's men in 1540. About the year 1620 a Spanish-Franciscan mission was established there under the name of San Geronimo de Taos. In the great Pueblo revolt of 1680 the people of Taos took a prominent part, their town being the headquarters of Pope, the leader of the rebellion; the two resident missionaries were killed. On the reconquest of the country some fifteen years later, most of the missions were re-established, but under the attacks of the wild Ute and Navaho the prosperity of the Pueblo steadily declined. In 1847 the people of Taos resisted the American occupation, killing the newly-appointed governor, Charles Bent, and a number of others. As a result their town was stormed by the American troops, and some 150 of the Indians were killed in addition to sixteen others afterwards executed for their part in the massacre. In 1910 troops were again called out to quell a threatened rising. In general culture and condition the Taos people resemble the other Pueblos, but are noted for their extreme tenacity of ancient custom, and for a greater boldness of spirit, probably due to the large admixture of Ute blood. The mission of San Geronimo still exists, served by a secular priest, and the principal festival occasion is the patronal feast of San Geronimo, 30 Sept., a leading feature being a relay foot-race; but many of the old-time tribal rites are still kept up by a large proportion of the people.
MILLER, Prelim. Study of the Pueblo of Taos in University of Chicago publications (Chicago, 1898); see also bibliography under PUEBLO INDIANS.
JAMES MOONEY
# Catholic Encyclopedia (1913)/Tanagra

From volume 14 of the work.
A titular see in Hellas, suffragan of Corinth; it was a town of Bœotia, in a fertile plain on the right bank of the Æsopus. It was also called Poemandria and its territory Poemandris. In 457 B. C. the Athenians were defeated near Tanagra by the Lacedæmonians, but early in the following year they in turn defeated the Bœotians, thereby becoming masters of Bœotia. The city walls were destroyed. In 426 the Athenians invaded the territory of Tanagra and defeated the Tanagrians and Bœotians. The people of Tanagra were noted for their frugality, loyalty, and hospitality. Their land yielded little wheat, but the best wine in Bœotia, and the town was also noted for its fighting-cocks. Under Augustus Tanagra and Thespiæ were the chief towns of Bœotia. It had numerous temples, one of Dionysius with a famous statue by Calanus and a remarkable Triton, other temples of Themis, Aphrodite, Apollo, Hermes Criophorus, and Hermes Promaclius. The gymnasium contained a portrait of the poetess, Corinna, who was born at Tanagra and commemorated there by a monument. Pliny calls Tanagra a free state. It was still important in the sixth century, but must soon after have been destroyed by Slavic invasions. A station on the railway between Athens and Thebes is now called Tanagra; it connects with the village of Skimatari (650 inhabitants), about eight miles south of which are the ruins of the ancient town including the acropolis, necropolis etc. Excavations have made the tombs famous for the pretty little terra-cotta figurines which they contain. Duchesne has published ("Bulletin de correspondance hellénique", III, Paris, 1879, 144) a Christian inscription dating from the fifth or sixth century. Only one bishop is known, Hesychius, who in 458 signed the letter from the provincial synod to the Emperor Leo (Le Quien, "Oriens Christ.", II, 212); the other bishop mentioned by him belongs to another see.
SMITH, Dict. of Greek and Roman Geog., s. v.
S. Pétridès.
# Catholic Encyclopedia (1913)/Tancred

From volume 14 of the work.
Prince of Antioch, born about 1072; died at Antioch, 12 Dec., 1112. He was the son of Marquess Odo and Emma, probably the daughter of Robert Guiscard. He took the Cross in 1096 with the Norman lords of Southern Italy and joined the service of his uncle Bohemund. Having disembarked at Arlona (Epirus), they marched towards Constantinople, and Tancred soon attracted attention by his activity, bravery, and somewhat undisciplined zeal; according to his biographer, Raoul de Caen, he was noted also for his humanity and kindness towards the defenceless. He brilliantly repulsed the Byzantine army which attacked him as he was crossing the Vardar (28 Feb., 1097) from which time Tancred became and remained the bitter enemy of the Greeks. Unlike Bohemund, he was the only one of all the leaders who refused to take the oath of fidelity demanded by Alexis Comnenus. He played an important part in the siege of Nicæa, and later, during the difficult march through Asia Minor, he led the way southwards and captured Tarsus which Baldwin tried in vain to wrest from him (Sept., 1097). While Baldwin advanced towards the Euphrates, Tancred seized the towns of Cilicia. He took an active part also in the siege of Antioch. In the march on Jerusalem he commanded the vanguard, and on 15 July, 1099, he entered the city, after making a breach in the gate of St. Stephen. He vainly endeavoured to save the lives of 300 Mussulmans who had taken refuge in the Mosque of Omar (Templum Domini). On the other hand he looted the treasures amassed in that building and distributed them among his knights. He received from Godfrey de Bouillon, who had been selected over him as king, the fiefs of Tiberias and Caïfa. When Bohemund was captured by the Turks in July, 1100, Tancred assumed the government of the Principality of Antioch, and extended its boundaries at the expense of the Turks and the Greeks. During the war between Bohemund and Alexis Comnenus (1104-08), Tancred defended both the Principality of Antioch and the Courtship of Edessa; he also strengthened the Christian power in those districts, and refused to recognize the Treaty of Durazzo by which Bohemund had ceded the suzerainty of Antioch to the emperor. A skilled politician, he knew how to placate the Greeks and issued Greek money on which he is represented adorned with gold and jewels, wearing a turban surmounted by a cross.
RAOUL DE CAEN, Gesta Tancredi (the author went to Palestine in 1107 and was attached to the army of Tancred) in Hist. Occid. des Croisades, III, 537-601; SCHLUMBERGER, Numismatique de l'Orient latin (Paris, 1878), 45; DE SAULCY, Tancrède in Biblioth. Ecole des Chartes (1843); O. DE SYDOW, Tankred (Leipzig, 1880); REY, Hist. des princes d'Antioche in Revue Orient Latin (1896), 334; KUGLER, Boemund u. Tankred (Tübingen, 1862); CHALANDON, Essai sur le régne d'Alexis Comnène (Paris, 1900); STEVENSON, The Crusaders in the East (Cambridge, 1907).
LOUIS BRÉHIER.
# Catholic Encyclopedia (1913)/Tanis

From volume 14 of the work.
A titular see, suffragan of Pelusium in Augustamnica Prima, capital of the fourteenth district of Lower Egypt. Tanis (in Egyptian Zani, in Hebrew Zoan) was situated on a branch of the Nile, to which it gave its name. It was one of the oldest cities in the world, as the Bible bears witness (Num., xiii, 23), and hieroglyphic inscriptions attest its existence under Pharao Pepi I Merira of the sixth dynasty. It flourished especially under the pharoas of the twelfth dynasty, under the Hyksos, or shepherd kings (fifteenth to seventeenth dynasties), under the pharoas of the nineteenth, twenty-first, and twenty-third dynasties, who had made Tanis their capital. It was under the shepherd kings that the Jews installed themselves in Egypt in the land of Gessen, near Tanis, and it is in this city which was the residence of Rameses II, that Moses and Aaron performed many wonders (Pa. lxxvii, 12 and 43). It is a mistake to confound Tanis with the Ramesses built by the Israelites (Ex., i, 10 and 11) and situated very probably at Tell-Rotab. The Prophet Isaias (xix, 11-13; xxx, 4) denounced Tanis and the Jewish politicians who had recourse to its kings; so too Ezechiel (xxx, 14 and 18), who announced its approaching destruction. Jeremias, who also pronounced (ii, 16) anathemas against the city, was forced to follow the Jews thither after the conquest of Palestine by Nabuchodonosor (Jer., xliii, 7-10; xliv, 1; xlvi, 14). In these last passages however the Bible uses Thacphanes or Thaphanhes, in Latin Taphnes, and it is not absolutely certain that this is the same as Tanis,some identifying Taphnes with Tell Dafaneh, about seventeen miles from San or Tanis. The earliest Bishop of Tanis is Eudæmon, a Melitian bishop at the beginning of the fourth century. Mention may be made also of Hermion, bishop in 362; Apollonius, present at the Robber Synod of Ephesus and Paul in 458. Besides these Le Quien speaks of eight Jacobite bishops (Oriens christ., II, 535-38), the last of whom lived in 1086. About 870 the French monk Bernard visited Tanis, "in qua sunt christiani multum religiosi, nimia hospitalite ferventes" (Tobler and Molinier, "Itinera hierosolymitana", I, 313). At the present time Tanis is a poor village called San el Haggar containing 1570 inhabitants, near Lake Menzaleh. The ruins, situated about twenty minutes distance, consist of a large temple, a small granite temple, and of other monuments not identified.
PETRIE, Tanis in Egypt Exploration Fund (London, 1885-8); ROUGÉ, Géog. ancienne de la Basse-Egypte (Paris, 1891); 90-5; JULLIEN, L'Egypte (Lille, 1891), 151-7; AMÉLINEAU, La géog. de l'Egypte à l'époque copte (Paris, 1893), 413 sq.
S. VAILHÉ.
# Catholic Encyclopedia (1913)/Parlais

From volume 11 of the work.
A titular see of Pisidia, suffragan of Antioch. As a Roman colony it was called Julia Augusta Parlais, and money was coined under this title (Eckhel, "Historica veterum nummorum", III, 33). Ptolemy (V, 6, 16) calls it Paralais and places it in Lycaonia. Kiepert identifies it with Barla, in the vilayet of Koniah, but Ramsay (Asia Minor, 390 sqq.) believes that it is contained in the ruins known as Uzumla Monastir. The "Notitiæ Episcopatuum" mention the see as late as the thirteenth century under the name Parlaos, Paralaos, and even Parallos. Four bishops are known: Patricius, at the Council of Constantinople, 381; Libanius, at Chalcedon, 451 (in the decrees the see is placed in Lycaonia); George, at Constantinople, 692; Anthimus, at Constantinople, 879. Academius who assisted at the Council of Nicæa, 325, was Bishop of Pappa, not of Parlais as Le Quien claims (Oriens christianus, I, 1057).
S. Pétridès.
# Catholic Encyclopedia (1913)/Paris de Grassis

From volume 6 of the work.
Master of ceremonies to Julius II and Leo X; b. at Bologna, about 1470; d. at Rome, 10 June, 1528. He was the nephew of Antonio de Grassis, nuncio to Frederick III, and Bishop of Tivoli. Cardinal Achille de Grassis, his brother, one of the confidential diplomats of Julius II, was appointed Archbishop of Bologna by Leo X, and died in 1523. In 1506 Paris de Grassis succeeded the famous Burchard, master of ceremonies to Alexander VI, and continued his "Diarium" (ed. Thuasne, Paris, 1883-84). The portion of the diary written by de Grassis covers the closing years of Julius II and the pontificate of Leo X, and is a precious reference work for the historian. De Grassis was not a historian, merely a chronicler; with pedantic fidelity he jotted down the minutiae of all pontifical ceremonies, trivial occurrences at the Curia, the consistories and processions, the coming and going of ambassadors, journeys, etc. He had no political prejudices, though he shows that he had but small sympathy for France or for various curial dignitaries. His sole interest was ceremonial and court etiquette. Nevertheless his eye was alert to catch all that went on around him; in consequence we owe him quite a number of anecdotes that throw much light on the characters of the two popes. Moreover, being the almost inseparable companion of both popes on their journeys, e.g. of Julius II during his campaign against the Romagna, he supplies us with many details that fill in or set off the narrative of the historian. Ordinarily his work offers more to the historian of Renaissance culture than to the student of ecclesiastico-political conditions. The sixteen manuscript copies of the "Diarium" are not all complete, the more important codices being those of the Vatican, and of the Rossiana Library at Vienna. Partial abbreviated editions are owing to Döllinger (Beiträge zur Geschichte der letzten sechs Jahrhunderte, 1882, 363) and to Frati (Bologna, 1886). Delicati (Il diario di Leone X, da P. de Grassis, Rome, 1884) edited a lengthy résumé of the work, with notes by Armellini. Some attribute to him an "Historia Leonis X" (Potthast, Bible. Hist. Med. AEvi, 2d ed., II, 894), and a treatise on papal elections, meant to combat the opinion of Barbatia that the pope was not bound by ante-election capitulations (Souchon, Die Papst-wahlen, Brunswick, 1888, 16). This treatise is in Döllinger's edition, pp. 343-346. To de Grassis also is attributed, perhaps on better grounds, a book entitled "De caeremoniis cardinalium et episcoporum in eorum dioecesibus" (Rome, 1564). In 1515 Leo X made him Bishop of Pesaro, but he retained his office of master of ceremonies until the pope's death.
U. BENIGNI
# Catholic Encyclopedia (1913)/Paralus

From volume 11 of the work.
A titular see, suffragan of Cabasa in Ægyptus Secunda. One of the seven mouths of the Nile, Sebennys or Paralus ("Georgii Cyprii Descriptio orbis romani", ed. Gelzer, 39) was situated there. The see is mentioned during the Arab regime in the Coptic "Notitia episcopatuum" (Rougé, "Géographie ancienne de la Basse Egypte", 38, 153). Its bishop, Athanasius, assisted at the Council of Ephesus, 431 (Mansi, IV, 1128, 1160, 1220; V, 590; VI, 874); another, Pasmeius, was present at the Robber Council of Ephesus, 449, and at the Council of Chalcedon, 451 (Mansi, VI, 572, 612, 859, 925; VII, 52). Le Quien (Oriens christ., II, 571) mentions two other Jacobite bishops. The site is now called Burlos or Burollos, the promontory Ras Burlos, the ancient lake of Sebennys Baheret-Burlos.
CRAMPOLLION, L'Egypte sous les Pharaons, II, 360; GELZER, Georgii Cyorii Descriptio orbis romani, 127.
S. VAILHÉ.