OpenLLM-France/wikimedia huggingface dataset:
# Catholic Encyclopedia (1913)/François d'Aix de la Chaise

From volume 8 of the work.
(Also Chaize).
Confessor of King Louis XIV, born at the mansion of Aix, in Forez, Department of Loire, 25 August, 1624; died at Paris, 20 January, 1709. He entered the Jesuit novitiate at Roanne in 1649; after teaching the humanities and philosophy for some time at the Collège de la Sainte Trinité at Lyons, hebecame rector of the same college and, somewhat later, provincial of hisorder. In 1675 he succeeded the deceased Father Ferrier a confessor to King Louis XIV, and filled this influential but extremely delicate position conscientiously for thirty-four years. He is often accused of having connived at the king's liaison with Made de Montespan, and of having advised the revocation of the Edict of Nates and the violent suppression of Protestantism. The facts are that La Chaise used all his influence to put anend to the king's illicit relations with Montespan and finally succeeded, with the help of Madame de Maintenon, in breaking the liaison. After the death of Queen Maria Theresa in 1683, he advised the king's marriage toMadame de Maintenon, through whose influence the king and the whole court of Versailles underwent a wholesome change.
It is not know in how far La Chaise was connected with the revocation of the Edict of the Nantes, but it is probable that, like most other Catholics of France, he advocated it. The accusation that he advised the use ofviolence against Protestants is without foundation, and does not harmonize with the admitted mildness of his character. Saint-Simon (Mémoires, IV, 285-7), Voltaire (Siècle de Louis XIV, III, 305), and other enemies of the Jesuits testify to his kindness and humanity. He corresponded with Edward Coleman concerning the lawful means for bettering the sad condition of the Catholics in England; but a letter concerning the extirpation of Protestantism, alleged to have been written by La Chaise to Father Petre, the confessor of James II of England, has been proved to be a forgery. Asa mark of esteem King Louis XIV presented him with Mont-Louis, a beautiful tract of land in the south-eastern part of Paris. In 1804 it was converted into a cemetery, and it is still known as Père Lachaise.
MICHAEL OTT
# Catholic Encyclopedia (1913)/François Vaillant de Gueslis

From volume 15 of the work.
Jesuit missionary, born at Orlxans, 20 July, 1646; died at Moulins, 24 Sept., 1718. He entered the Society of Jesus, 10 Nov., 1665; came to Canada in 1670; and was ordained priest at Quebec, 1 Dec., 1675. He first evangelized the Mohawks (1679-84). In the beginning of 1688 he was chosen by the Canadian authorities as ambassador to Thomas Dongan, Governor of New York. He was also the first missionary to work among the Indians at Detroit; but he remained only a few months, not entering into the plans of Sieur de Lamothe Cadillac. After the conclusion of peace between the French and the Iroquois he evangelized the Senecas (1702-07). There he contributed not a little to defeat the efforts of Colonel Schuyler at Onondaga who was trying to induce the Five Nations to drive out the French missionaries. The two principal scenes of his zeal in Canada were Quebec and Montreal. At Quebec (1685-91; 1697-1702), he filled the important posts of minister; procurator of the mission, and preacher, and at Montreal (1692-96; 1709-15), he was the first superior of the residence established by the Jesuits in 1692. He founded the Men's Congregation of Villemarie which exists to the present day. He returned to France in 1715.
Arthur Melanxon.
# Catholic Encyclopedia (1913)/François de Bonal

From volume 2 of the work.
Bishop of Clermont, b. 1734 at the castle of Bonal, near Agen; d. at Munich, 1800. He had been Vicar-General of Agen and Diector of the Carmelite Nuns in france when he was made Bishop of Clermon, 1776. On the eve of the Revolution, as he was warning his diocesans against the license of the press, he foretold the visitations of God that were coming. He went as one of the deputies of the clergy to the Etats-Généraux of 1789, where he distinguished himself by his moderation and firmness. To Target who spoke of the "God of peace" he replied that the God of peace was also the God of order and justice. From his prison Louis XVI sent for his opinion as to whether he should receive Paschal Communion. The answer was full of sympathy, yet the unfortunate monarch was advised to abstain "for having sanctioned decrees destructive of religion". Bonal was alluding chiefly to the civil constitution of the clergy. Having declined to take the constitutional oath, he was compelled to leave his diocese and country. He passed to Flanders and later to Holland, was captured and sentenced to deportation by the French, but succeeded in making his escape and spent the last years of his life in various cities of Germany. He is the author of a "Testament spirituel".
FELLER, Biographie Universelle (Paris, 1866); DE GREVECOEUR, Journal d'Andrien Duquesnoy (Paris, 1804).
J.F. SOLLIER
# Catholic Encyclopedia (1913)/François de Crépieul

From volume 4 of the work.
Jesuit missionary in Canada and vicar Apostolic for the Montagnais Indians; b. at Arras, France, 16 March, 1638; d. at Quebec in 1702. As a youth he studied in the Jesuit college of his native town and in that of Douai, becoming a member of the order at Tournay in 1659. He continued his studies at Lille and Douai, taught at Lille and Cambrai, and in 1670 sailed for Canada. Upon the completion of his theological studies in the college of Quebec, he was assigned in October, 1671, to the Tadousac region, where, with untiring devotion and great success he toiled among the Montagnais and Algonquin tribes for twenty-eight years. Writing to his brethren he tells them that the life of a Montagnais missionary is a tedious and prolonged martyrdom, and that his journeys and the cabins of the savages are truly schools of patience, penance, and resignation. For the benefit of his fellow missionaries Crépieul wrote a series of instructions embodying the results of his long service among the Indians, which are interesting and practical. These observations are given in the sixty-third volume of Thwaites' "Relations". In 1696 or 1697 he was appointed vicar Apostolic for the Montagnais and, on the discontinuance of the mission a few years later, repaired to Quebec, where he spent the rest of his life. Dablon, Superior of all the missions in Canada, styles him "a veritable apostle".
ROCHEMONTEIX, Les Jésuites et la Nouvelle-France au XVIIe siècle (Paris, 1895-96), a most interesting account of this devoted and successful missionary; THWAITES, Relations, LVI, 301. 302; SOMMERVOGEL, Bibl. de la c. de J., II, 1652, I; PILLING, Bibliography of the Algonquian Languages (Washington, 1891), 98, 99.
EDWARD P. SPILLANE
# Catholic Encyclopedia (1913)/François Vatable

From volume 15 of the work.
(Or better WATEBLED, the name is also written GASTEBLED or OUATEBLE).
French Hellenist and Hebraist of the eighteenth century, b. at Gamaches (85 miles north-west of Paris), Picardy, probably in the latter years of the fifteenth century; d. in Paris, 16 March, 1547. He was for a time rector of Bramet in Valois, in 1530 or 1531. King Francis I appointed him to the chair of Hebrew in the newly-founded (1530) "College of the Three Languages", afterwards better known as "College de France". At a later date a royal grant conferred upon Vatable the title of Abbot of Bellozane, with the benefices attached thereto. Vatable is justly regarded as the restorer of Hebrew scholarship in France, and his lectures in Paris were largely attended, even by Jews. Yet he published nothing during his lifetime. He had, however, completed a Latin translation of Aristotle "Meteorologica", which appeared at Lyons in 1548, and another of the same author's "Parva naturalia", which was published in Paris (1619). From the lecture notes taken by Vatable's pupils Robert Stephens drew the material for the scholia which he added to his edition of the new Latin translation of the Bible by Leo of Juda (4 vols., Paris, 1539-45); but it has been proven beyond doubt that these notes had been shamefully garbled by the Protestants of Zurich. The Sorbonne doctors sharply inveighed against the Lutheran tendencies of the notes of Stephen's Bible, and Vatable himself disowned them; yet, as they are a model of clear, concise. literary, and critical exegesis, the Salamanca theologians, with the authorization of the Spanish Inquisition, issued a new thoroughly-revised edition of them in their Latin Bible of 1584. From the edition of 1729 Migne republished, in his "Scripturae sacrae cursus completus" (XII, Paris, 1841), the scholia on the Books of Esdras and Nehemias. The (garbled) notes on the Psalms, re-edited in R. Stephens's "Liber Psalmorum Davidis" (1557), were printed again, together with remarks of H. Grotius, by Vogel under the misleading title: "Francisci Vatabli annotationes in Psalmos" (Halle, 1767).
SAINTE-MARTHE: Gallorum doctrina illustrium elogia (Paris, 1598); HURTER, Nomenclator literarius; CALMET, Bibliotheque sacree, IV (Paris, 1730); DUPIN, Table universele des auteurs ecclesiastiques, I (Paris, 1704); FELLER, Dictionnaire historique, VIII (Paris, 1822), 311; LICHTENBERGER, Encyclopedie des sciences religieuses, XII (Paris, 1877-82), 307; SIMON, Hist. crit. du Vieux Testament, III (Paris, 1680), 15; HANEBERG, Gesch. der bibl. Offenb. (4th ed., Ratisbon, 1876), 849.
CHARLES L. SOUVAY
# Catholic Encyclopedia (1913)/François Vavasseur

From volume 15 of the work.
Humanist and controversialist, b. at Paray-le-Monial, 8 Dec., 1605; d. at Paris, 16 Dec., 1681. He entered the Society of Jesus, 25 Oct., 1621, taught humanities and rhetoric for seven years, then positive theology and Scripture at Bourges, and later at Paris. His first work was a paraphrase of the Book of Job in Latin hexameters (1637), resumed and accompanied by a commentary in 1679. He published also "Theurgicon" (1644), on the miracles of Christ, "Elegiarum liber" (1656), "De ludicra dictione" (1656); took an active part in the Jansenistic controversy ("Cornelius Jansenius Iprensis suspectus", Paris, 1650), and defended himself against the charge of having written pamphlets concerning the Calaghan affair (De libello supposititio dissertatio, 1653). In this last writing he defined accurately the style of the Port-Royal writers before the "Provinciales", a monotonous, colourless, unrelieved style, burdened with complicated periods. He wrote a sharp and learned criticism of the "Epigrammatum delectus" of Port-Royal (1659), "De epigrammate liber et epigrammatum libri tres" (1669), showing delicate and solid knowledge of Catullus, Martial, and the Greek anthology. He was sensitive on this subject and took issue with his confere Rapin, who had practically declared that no modern had written a good epigram (Remarques sur les nouvelles réflexions du R.P. Rapin Jésuite, touchant la poétique, 1675). De Lamoignon, Rapin's protector, had Vavasseur's pamphlet suppressed. "Pere Vavasseur was a learned man, one of those critical and severe minds which find something to bite even in good works, and which let nothing pass" (Sainte Beuve, "Port-Royal", III, 528). His other works include sermons, a commentary on Osee, and a dissertation on the beauty of Christ. All his writings were collected by Jean le Clerc (Amsterdam, 1709). His Latin writings had appeared previously in Paris (1683).
SOMMERVOGEL, Bibl. de la compagnie de Jesus, VIII (Paris, 1898), 499; SAINTE-BEUVE, Port Royal, III, 49, 28, 625.
PAUL LEJAY
# Catholic Encyclopedia (1913)/Drusilla

From volume 5 of the work.
Daughter of Herod Agrippa I, was six years of age at the time of her father's death at Caesarea, A.D. 44. She had already been betrothed to Epiphanes, the son of Antiochus, King of Commagene. Herod had stipulated that Epiphanes should embrace the Jewish religion. The prince finally refused to abide by his promise to do so, and the brother of Drusilla, Herod Agrippa II, gave her in marriage to Azizus, Kind of Emesa, who, in order to obtain her hand, consented to be circumcised. It was shortly after this marriage, it would appear, that Felix, the Roman procurator of Judea, met the beautiful young queen. This meeting very likely took place at the court of Herod Agrippa II, for we can gather from Josephus that Berenice, the elder sister, whose jealousy the Jewish historian mentions as an explanation of Drusilla's conduct, lived with her brother at this time. Felix was struck by the great beauty of Drusilla, and determined to make her his wife. In order to persuade a Jewess, who had shown attachment to her religion, to be divorced from her husband and marry a pagan, the unscrupulous governor had recourse to the arts of a Jewish magician from Cyprus whose name, according to some manuscripts of Josephus, was Atomos, according to other, Simon. The ill-advised Drusilla was persuaded to accede to the solicitations of Felix. She was about twenty-two years of age when she appeared at the side of the latter, during St. Paul's captivity at Caesarea (Acts, xxiv, 24-25). Like her husband, she must have listened with terror as the Apostle "treated of justice, and chastity and of the judgment to come". It is said that during the reign of Titus a son of Felix and Drusilla perished together with his wife in the eruption of Vesuvius. But there is no information about the life of Drusilla herself after the scene described in Acts.
Josephus, Antiq. Jud in Fl. Josephi Opera, ed. Niese (Berlin, 1887-1895), XIX, ix, 1-2; vii 1-2; Schurer, Gesch. des judichen Volkes (Leipzig, 1901), I, 555, 557, 564, 573, 577; Beurlier in Vig., Dict. de la Bible, s.v. Drusille.
W.S. REILLY
# Catholic Encyclopedia (1913)/Drusipara

From volume 5 of the work.
A titular see in Thracia Prima. Nothing is known of the ancient history of this town, which, according to Ptolemy, III, II, 7, and Itiner. Anton., was situated on the route from Adrianople to Byzantium. Under Maximian, St. Alexander suffered martyrdom there (Acta Sanct., May, III, 15). In the time of Emperor Mauritius the city was captured by the Khakan of the Avars, who burned the church and destroyed the relics of the martyr (Theophyl. Simocatta, VII, 14, 15). Drusipara was at first an episcopal see, suffragan of Heraclia (Lequien, Or. Christ., 1, 1131, etc.); in the eighth and ninth centuries it became an independent archbishopric, which must have been suppressed during the Bulgarian invasions. In two "Notitiae Episcopatuum" Mesene appears as a later name for Drusipara; at Mesene in 1453 died the wife of the famous Grand Duke Notaras (Ducas, Hist. Byz., 42). Mesene is today a little village, with 500 inhabitants, east of Karishtiran in the vilayet of Adrianople.
S. Pétridès.
# Catholic Encyclopedia (1913)/Dryburgh Abbey

From volume 5 of the work.
A monastery belonging to the canons of the Premonstratensian Order (Norbertine or White Canons), situated four miles south-east of Melrose, Scotland. It was founded about 1150 by Hugo de Morville, Constable of Scotland, who brought a community from Alnwick in Northumberland. The situation is beautiful, a wooded promontory, around three sides of which sweeps the River Tweed. The church was dedicated to the Blessed Virgin. The monastery was burnt to the ground by Edward II, who encamped in the grounds when retreating from Scotland in 1322; but it was restored under Robert I, who himself contributed largely. At the Dissolution it was created a temporal lordship, and conferred by James VI on the Earl of Mar, who made it over to his third son, ancestor of the Earl of Buchan. It has again come into the hands of the last-named family in recent times by purchase.
The general style of the existing remains of Dryburgh is Early English, with some older (Norman) work. Of the church only the western gable, the ends of the transept, and part of the choir remain; but considerable portions of the conventual buildings have been preserved, including the refectory, with a beautiful rose window. James Stuart, of the Darnley family, is buried under the high altar; and various members of the Buchan family lie in one of the chapels. The principal object of interest to visitors is the tomb of Sir Walter Scott, in St. Mary's Aisle (part of the north transept). Sir Walter's maternal ancestors, the Haliburtons, at one time owned Dryburgh. His wife and eldest son are also interred here.
D. O. HUNTER-BLAIR.
# Chinese Fables and Folk Stories/The Fish and the Flowers

THE FISH AND THE FLOWERS
魚花異味
Once there was a Chinese merchant who sold flowers and fish. In the winter time the flowers and fish each had a separate house to live in, but one very cold winter the merchant said to his servants, "I think we must put the lily bulbs in the house with the fish. It is warmer there."
​And a thousand and a thousand narcissus bulbs which were growing for the great feast of the New Year were moved into the house with the fish.
This made the fish angry and that night they scolded the narcissus.
"Friends," said the fishes, "this is not your place and we will not have you here.
"We do not like your odor. You will spoil our people. When men pass by our door they will see only you.
"They will never see our family. You can not help or do any good here; so you must go.
"Every day a hundred and a hundred merchants and students come to visit us. If you stand by our door they will surely think the fish are all gone and there is nothing but flowers left.
"We do not want our place to smell so strongly of flowers. We do not like it. It is very bad and makes us sick."
The narcissus answered, "Strange, but we were thinking of that same thing. "Some people say that fishes have a bad odor, but I never heard it said of our flowers. I think I will say no more about it. Let others decide."
Then another flower spoke and said to the one who had been talking, "Hush, sister, this is not our house. ​We will go to-morrow. Let the fishes say what they will about us, and do not quarrel with them. All people know we are not bad and that our fragrance is sweet."
When the morning sunshine came, the doors were opened, and a thousand and a thousand flowers had blossomed in the night, and the people said, "Oh, how sweet! Even a fish house can be made pleasant. We wish it could be like this all the time."
And one visitor said, "How sweet this place is! Do fishes or flowers five here?" And when he saw, he said, "It is too bad to put delicate flowers in evil smelling places."
Then three students came to buy flowers. The servants brought three pots from the fish house, and the students said, "We do not want pots from the fish house. Give us others. These have a disagreeable smell, like the fishes."
The fishes heard all and were even more angry at the flowers. But the flowers heard and were happy, and they said, "How foolish to quarrel and try to put evil on others."
Ee-Sze (Meaning): The good need no defense. Their best defense lies within themselves.
# Catholic Encyclopedia (1913)/Ethelred Taunton

* related authors: Ethelred Luke Taunton.
* sister projects: Wikipedia article, Wikidata item.
From volume 14 of the work.
Writer, born at Rugeley, Staffordshire, England, 17 Oct., 1857; died in London, 9 May, 1907. He was educated at Downside, and formed a desire both then and later in life to enter the Benedictine Order, but his weak health was an insuperable obstacle to the realization of his wishes. He succeeded in entering the Institute of St. Andrew, founded by the well-known convert, Rev. George Bampfield, at Barnet; but again his health prevented him from remaining. Finally, he joined the congregation of the Oblates founded by Cardinal Manning at Bayswater, and in 1883 he was ordained priest. Three years later he left the Oblates, and went on the mission at Stoke Newington in North London. Here he built a new church, which was opened in 1888; but shortly afterwards he received serious injury by the accidental fall of some scaffolding, which brought on partial paralysis, and permanently incapacitated him from active work. He continued, however, to be busy with his pen. He was a man of wide reading, and wrote on a large number of subjects. For a while he lived at Bruges where he founded and edited "St. Luke's Magazine"; but it had only a brief existence, and having partially recovered his health, he returned to England and devoted himself to literature. His two chief works on the Jesuits and Benedictines, respectively, were to have been followed by a similar one on the English secular clergy, had he lived. Though he always professed to aim at setting forth truth unadorned and regardless of consequences, his partisan tone and apparent prejudice gave offence to many. Those who knew him best, however, testified to his singleness of purpose and genuine piety. He was also an authority on Church music and liturgy. His death took place somewhat suddenly, in London, from heart failure, at the age of fifty.
Publications: "History of Church Music" (London, 1817); "Lead Kindly Light" (London, 1893); "English Black Monks of St. Benedict" (London, 1898); "History of the Jesuits in England" (London, 1901); "Thomas Wolsey" (London, 1901); "Little Office B.V.M." (London, 1903); "The Law of the Church" (London, 1906); numerous articles in "Downside Review", "St. Luke's Magazine", "Irish Ecclesiastical Record", etc. He also translated Bacuez, "The Divine Office" (1886); and Bourdaloue, "The Lord's Prayer" (1894).
Dict. Nat. Biog., Supplement 1900-1910, s. v.; obituary notices in Tablet, Downside Review, etc.
BERNARD WARD.
# Catholic Encyclopedia (1913)/Esteban Tapis

From volume 14 of the work.
Born at Santa Coloma de Farnes, Catalonia, Spain, 25 Aug., 1754; died 3 Nov., 1825. He entered the Franciscan Order at Gerona, 27 Jan., 1778, and joined the missionary College of San Fernando, Mexico, in 1786. Reaching California in 1790, he was in succession stationed at the Indian missions of San Luis Obispo till 1793; Santa Barbara till 1806; San Carlos till 1811; Purísima Concepcion till 1813; Santa Ines in 1814; San Juan Bautista to the day of his death. He was three times elected presidente, or superior, of the California missions, holding the office from 1803-1812. During the same period he was also vicario foraneo of the Bishop of Sonora for California. Father Tapis was familiar with several Indian languages, and noted for his fondness for teaching Indian boys to read and write. He was a truly evangelical man, and was held in the highest esteem by the missionaries for his learning and piety. Numerous letters from his hand are still extant. His best and longest literary effort was his defence of the missionary fathers and their missionary system against the accusations of Captain Goyoechea of the Santa Barbara presidio. The arguments proved so crushing that the Government deemed it advisable to promote the officer to a post in Mexico. Father Tapis strenuously opposed taking the oath of allegiance to the so-called Republic of Mexico, which to him was nothing but an attempt at putting Voltairean principles into practice.
Santa Barbara Mission Archives; Mission Records of various missions, notably San Juan Bautista; ENGELHARDT, The Missions and Missionaries of California, II (San Francisco, 1912); The Franciscans in California (Harbor Springs, Mich., 1897).
Zephyrin Engelhardt.