OpenLLM-France/wikimedia huggingface dataset:
# Catholic Encyclopedia (1913)/Paray-le-Monial

From volume 11 of the work.
A town of five thousand inhabitants in the Department of Sâone-Loire, Diocese of Autun, France. It is indisputable that Paray (Paredum; Parodium) existed before the monks who give it its surname of Le Monial, for when Count Lambert of Chalon, together with his wife Adelaide and his friend Mayeul de Cluny, founded there in 973 the celebrated Benedictine priory, the borough had already been constituted, with its ædiles and communal privileges. At that time an ancient temple was dedicated to the Mother of God (Charter of Paray). The Cluny monks were, 999-1789, lords of the town.
Protestantism made many proselytes here, but in 1618 the Jesuits were summoned, and after a century there remained only a few Protestant families, who have long since disappeared. In order to complete the work, Père Paul de Barry, the author of "Pensez-y-bien", in 1678 brought thither the Visitandines.
Paray-le-Monial has become a much-frequented place of pilgrimage since 1873, as many as 100,000 pilgrims arriving yearly from all parts of Europe and America. The most venerated spot is the Chapel of the Visitation, where most of the apparitions to Blessed Margaret Mary Alacoque took place. Next comes the Basilica of the Sacred Heart, in charge of secular chaplains, formerly the church of the monks, which is one of the most beautiful monuments of Cluniac architecture (tenth or eleventh century). The Hotel de Ville, in Renaissance style, the façade of which is adorned with a large statue of the Blessed Virgin, is also one of the historical monuments. Pilgrimage is also made to the Hieron or temple-palace, erected by a layman in honour of the Eucharistic King, where there is a very curious collection of pictures and objects of art bearing on the Holy Eucharist. Despite the difficulties of the present religious situation in France, Paray still possesses a number of communities or monasteries which justify its surname. Moreover, with this town are connected the associations the object of which is the cult of the Sacred Heart, such as the Apostleship of Prayer, the Archconfraternity of the Holy Hour (estatlished at Paray itself in 1829 by Père Robert Debrosse), and the Communion of Reparation, organized in 1854 by Père Victor Drevon. The latter maintains its headquarters at Paray.
From a secular point of view the town is unimportant, but its religious glory is abundant. It is more than enough for its honour that it should be, as Leo XIII said in his Brief of Coronation of Notre Dame de Romay (25 July, 1896), "Cœlo gratissimum oppidum", "a town very dear to heaven".
CHEVALIER, Cartulaire du Paray-le-Monial (Paris, 1890); SACKUR, Cluniazenser, I (1882), 241 sq.; II (1894), 40-92.
JOSEPH ZELLE
# Catholic Encyclopedia (1913)/Parium

From volume 11 of the work.
Titular see, suffragan of Cyzicus in the Hellespontus. The Acts of the martyr St. Onesiphorus prove that there was a Christian community there before 180. Other saints worthy of mention are: Menignus, martyred under Decius and venerated on 22 November; Theogenes, bishop and martyr, whose feast is observed on 3 January; Basil, bishop and martyr in the ninth century, venerated on 12 April. Le Quien (Oriens christ., I, 787-90) mentions 14 bishops, the last of whom lived in the middle of the fourteenth century. An anonymous Latin bishop is mentioned in 1209 by Innocent III (Le Quien, op. cit., III, 945) and a titular bishop in 1410 by Eubel (Hier. Cathol. med. ævi, I, 410). At first a suffragan of Cyzicus, Parium was an autocephalous archdiocese as early as 640 (Gelzer, "Ungedruckte . . . Texte", 535) and remained so till the end of the thirteenth century. Then the Emperor Andronicus II made it a metropolis under the title of Pegon kai Pariou. In 1354 Pegæ and Parium were suppressed, the metropolitan receiving in exchange the See of Sozopolis in Thrace (Miklosich and Müller, "Acta patriarchatus Constantinopolitani", I, 109, 111, 132, 300, 330). This was the end of the episcopal see. The ruins of Parium are at the Greek village of Kamares (the vaults), on the small cape Tersana-Bournou in the caza and sandjak of Bigha.
TEXIER, Asie Mineure (Paris, 1862), 174; WÄCHTER, Der Verfall des Griechentums in Kleinasien im XIV Jahrhundert (Leipzig, 1903), 49.
S. VAILHÉ
# Centuria

"The burthen is all that there is of this song,"
* Edmund Clarence Stedman (1897), "Centuria" in Poems, now first collected.
* Edmund Clarence Stedman (1908), "Centuria" in The poems of Edmund Clarence Stedman.
# Century Indemnity Company v. Nelson

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
303 U.S. 213
Century Indemnity Company v. Nelson
Argued: and Submitted Feb. 2, 1938. --- Decided: ided Feb 28, 1938
Messrs. Jewel Alexander and Oliver Dibble, both of San Francisco, Cal., for petitioner.
Joe G. Sweet, of San Francisco, Cal., for respondent.
Mr. Justice McREYNOLDS delivered the opinion of the Court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Catholic Encyclopedia (1913)/Egfrid

From volume 5 of the work.
Egfrid (also known as Ecfrid, Echgfrid, Egferd), King of Northumbria, b. 650; d. 685. He ascended the Northumbrian throne at Oswy's death in 670, and after defeating the Picts who had thought to impose upon his youth by asserting their independence, turned his attention to Wulphere, King of Mercia, and broke, for a time, the power of the southern kingdom. In 679 new trouble with Mercia arose, and in the course of the subsequent struggle Aelfwin, Egfrid's brother, was slain. Through the intervention of Theodore, Archbishop of Canterbury, peace was at last restored and in lieu of vengeance Egfrid was prevailed upon to accept the legal wergild (fine) for his brother's death.
Egfrid now consolidated his kingdom by diplomacy, annexation, and treaty, bringing Cumberland, Galloway, and North Lancashire under Northumbrian influence. The desire for conquest, however, had entered his veins, and in 684 he dispatched an expedition into Ireland. The invasion was unsuccessful, but nevertheless was productive of much damage and bitterness to a hospitable, friendly people who had conferred numerous benefits on the Angles and who found violence where they expected gratitude. Disregarding the advice of his counsellors, Egfrid led an expedition against the Picts the next year, and, being decoyed into the mountain passes, was trapped and slain. He was buried by the victors in the cemetery on the isle of Hii or Iona, and his brother succeeded to the Northumbrian throne.
See also Saint Etheldreda; Diocese of Ely.
Stanley J. Quinn.
# Catholic Encyclopedia (1913)/Egidio Forcellini

From volume 6 of the work.
Latin lexicographer, b. at Fener, near Treviso, Italy, 26 Aug., 1688; d. at Padua, 4 April, 1768. His parents were poor, so that he was deprived of the opportunities of an early education, and he was of mature age when in 1704 he entered the seminary at Padua. There his ability and industry soon attracted the attention of his teacher, Facciolati, who secured his assistance in his lexicographical work. Forcellini collaborated with his master in revising the so-called "Calepinus", the Latin dictionary, in seven languages, of the monk Ambrosius Calepinus. While engaged in this work, Forcellini is said to have conceived the idea of an entirely new Latin lexicon, the most comprehensive ever compiled. Towards the end of 1718, under the direction of Facciolati, he began the laborious task of reading through the entire body of Latin literature as well as the whole collection of inscriptions. His labours were interrupted in 1724, when he was called to Ceneda, where he became professor of rhetoric and director of the seminary. He resumed his work on the lexicon on his recall to Padua in 1731. It was not until three years after Forcellini's death that this great lexicon, on which he had spent nearly forty years of untiring industry, and which is the basis of all the Latin lexicons now in use, was published at Padua in four folio volumes under the title, "Totius Latinitatis Lexicon". In it are given both the Italian and the Greek equivalents of every word, together with copious citations from the literature. There is an English edition by Bailey in two volumes (London, 1828). The latest complete edition is that of De Vit (Prato, 1858-87). (See LATIN LITERATURE.)
EDMUND BURKE
# Catholic Encyclopedia (1913)/Simon of Cremona

From volume 13 of the work.
A theological writer and celebrated preacher belonging to the Order of St. Augustine, date of birth unknown; d. at Padua, 1390. He flourished in the second half of the fourteenth century, and the field of his labours was Northern Italy, especially the Venetian territory. Excerpts from his sermons were published under the title "Postilla super Evangliis et Epistolis Omnium Dominicarum" (Reutlingen, 1484). He left several works in manuscript, among which may be mentioned "In Quatuor Libros Sententiarum", "Quæstiones de indulgentia Portiunculæe" and "Quæstiones de sanguine Christi".
OSSINGER, Bibl. August. (Ingolstadt, 1768), 275 sqq.
James F. Driscoll.
# Catholic Encyclopedia (1913)/Simone Martini

From volume 9 of the work.
(Also known as SIMONE DI MARTINO, and as SIMONE MEMMI).
Sienese painter, born in Siena, 1283; died either in the same place or at Avignon in 1344 or 1349. This artist is now declared to have been a direct pupil of Duccio, whom he surpassed in the decorative quality of his work Vasari states that he was a pupil of Giotto, but this statement is refuted by an examination of Simone's works, and also by all the evidence that has been gathered regarding the Sienese school. The earliest of Simone's authentic works is his great fresco in Siena of the enthroned Virgin and Child, painted originally in 1315, and restored by the master himself in 1321, after it had suffered damage from damp. In 1320 he painted an altar-piece for the church of St. Catherine at Pisa, which has now been taken to pieces, and although the greater part is in the Academy at Pisa, two other portions are in other buildings in the same city. In the following year he was at Orvieto, painting an altar-piece for the church of San Dominico which is now preserved in a museum of that city, and then he returned to Siena, where he was busily engaged in 1328 on his splendid portrait of Fogliano, painted in honour of that general's capture of Montemassi. A little later on we hear of him at Assisi, where he painted a wonderful series of works relating to the life of St. Martin, adorning the chapel of St. Martin in the church of San Francesco. The latter part of his life was passed at Avignon in the service of the papal court then resident in that place, and there he decorated various portions of the cathedral and several chapels and rooms in the papal palace. It was in Avignon that he met Petrarch, and there painted the portrait, so famous in later years, of Madonna Laura.
He is said to have painted a portrait at Avignon of Petrarch himself, commissioned by Pandolfo Malatesta, but if he did this, it was during an earlier visit to Avignon, and respecting it we have not much information. We are only certain concerning his second visit to the place after having been called by Pope Clement VI. The exact date of his funeral is proved by certain Sienese records as 4 August, 1344, but the record is not sufficiently clear as to whether his body was transported from Avignon to Siena for burial, or whether he actually died in Siena. There are several of his works in the city of his birth, one at the Louvre, one in Berlin, an exceedingly fine one at Antwerp, and a remarkable signed and dated picture at Liverpool. In the museum at Altenburg there is one of his works, and there are at least three in private collections in America. The portrait of Petrarch attributed to him was sold in 1867 at the Poniatowski sale, and at the same sale there was sold a portrait of Laura, which was undoubtedly his work.
See special manuscript material gathered up in Siena by Lucy Ollcott; VASARI, Le Vite dei Pittori, Milanesi edition (Florence, 1878, 1885); VALLE, Lettres Senesi (Rome, 1782), and other works by the same author.
GEORGE CHARLES WILLIAMSON
# Catholic Encyclopedia (1913)/Simone da Orsenigo

From volume 13 of the work.
A Lombard architect and builder of the fourteenth century whose memory is chiefly connected with the cathedral of Milan in the course of its erection. He was probably a native of the town of Orsenigo in the district of Como. His name is inscribed in 1387 on the list of masters of work at the Duomo, immediately after that of Marco da Campione, who heads his associates, and it appears subsequently alternately with that of Nicolas Bonaventure of Paris. Orsenigo is styled insegnerius. Another master of the same name, Paulino Orsenigo, was likewise employed upon the works of the cathedral in 1400 under the title of magister a lignanime, perhaps master of the scaffolding.
NAGLER, Kunstler Lexicon (Munich, 1841); CICOGNARA, Storia della Scultura (Venice, 1853); PERKINS, Italian Sculptors (London, 1868).
M. L. Handley.
# Catholic Encyclopedia (1913)/Simone de Magistris

From volume 9 of the work.
Born in 1728; died 6 October, 1802; a priest of the Oratorio di S. Filippo Neri, at Rome, whom Pius VI created titular Bishop of Cyrene and provost of the Congregation for the correction of the liturgical books of Oriental Rites. He was very well versed in Oriental languages, and often received from Clement XIV and Pius VI commissions of research on points of ecclesiastical antiquity. He was more especially devoted to the study of the Sacred Scriptures, and among his publications on that subject are (1) "Daniel secundum Septuaginta ex tetraplis Origenis nunc primum editus" (Rome, 1772), from the sole codex in the Chigi library, accompanied by five dissertations (one of them on the chronology of Daniel), by the commentary of St. Hippolytus, by a comparison between the version of the Septuagint and that of Theodotion, a few pieces from the Book of Esther, in Chaldean, a fragment of Papias on the canon of the Sacred Scripture, etc. (2) "Acta Martyrum ad Ostia Tiberina" (Rome, 1795). (3) "S. Dionysii Alexandrini episcopi . . . opera" (Rome, 1796), with a learned introduction on the life and writings of the saint. (4) "Gli atti di cinque martiri della Corea", with a notice on the origin of the Faith in that country (Rome, 1801), etc.
U. BENIGNI
# Catholic Encyclopedia (1913)/Simplicius, Faustinus, and Beatrice

From volume 14 of the work.
Martyrs at Rome during the Diocletian persecution (302 or 303). The brothers Simplicius and Faustinus were cruelly tortured on account of their Christian faith, beaten with clubs, and finally beheaded; their bodies were thrown into the Tiber. According to another version of the legend a stone was tied to them and they were drowned. Their sister Beatrice had the bodies drawn out of the water and buried. Then for seven months she lived with a pious matron named Lucina, and with her aid Beatrice succoured the persecuted Christians by day and night. Finally she was discovered and arrested. Her accuser was her neighbor Lucretius who desired to obtain possession of her lands. She courageously asserted before the judge that she would never sacrifice to demons, because she was a Christian. As punishment, she was strangled in prison. Her friend Lucina buried her by her brothers in the cemetery ad Ursum Pileatum on the road to Porto. Soon after this Divine punishment overtook the accuser Lucretius. When Lucretius at a feast was making merry over the folly of the martyrs, an infant who had been brought to the entertainment by his mother, cried out, "Thou hast committed murder and hast taken unjust possession of land. Thou art a slave of the devil". And the devil at once took possession of him and tortured him three hours and drew him down into the bottomless pit. The terror of those present was so great that they became Christians. This is the story of the legend. Trustworthy Acts concerning the history of the two brothers and sister are no longer in existence. Pope Leo II (683-683) translated their relics to a church which he had built at Rome in honour of St. Paul. Later the greater part of the relics of the martyrs were taken to the Church of Santa Maria Maggiore.
St. Simplicius is represented with a pennant, on the shield of which are three lilies called the crest of Simplicius; the lilies are a symbol of purity of heart. St. Beatrice has a cord in her hand, because she was strangled. The feast of the three saints is on 29 July.
Acta SS., July, VII, 34-37; Bibliotheca hagiographica latina (Brussels, 1898-1900), 1127-28.
Klemens Löffler.
# Catholic Encyclopedia (1913)/Simon of Tournai

From volume 13 of the work.
Professor in the University of Paris at the beginning of the thirteenth century, dates of birth and death unknown. He was teaching before 1184, as he signed a document at the same time as Gerard de Pucelle, who died in that year Bishop of Coventry. The chroniclers of the period, however they differ on other points, are unanimous in proclaiming Simon's brilliancy in philosophy, which subject he taught for ten years. Later he lectured on theology with equal success. In his lectures he utilized the many works, including Aristotle's philosophical writings, which were being made known by the labors of the Arab translators. Simon's teachings aroused suspicion as early as the end of the twelfth century. His enemies were, probably, the opponents of the new philosophy; the accounts given by Thomas de Cantimpré, Matthew Paris, and Giraldus Cambrensis before them, though differing considerably as to details, agree at least in saying that Simon was struck dumb as a punishment for his blasphemy or his heretical assertions regarding the truths of the Christian faith. It would be difficult now to determine whether in private conversation he made statements that are not contained in his works; the latter, however, of which but few have been printed, are orthodox. They consist chiefly of a "Summa theologica" or "Sententiae", various "Quaestiones", "Sermons", and the "Expositio in symbolum s. Athanasii" printed in the "Bibliotheca Casinensis", IV (Rome, 1880), 322-46. The work entitled "De tribus impostoribus" was not written by Simon. A letter of Stephen of Tournai, earlier than 1192, speaks in very flattering terms of a Simon, who is probably to be identified with the subject of this article.
Hist. Litter. de la France, XVI, 388-94; DENIFLE AND CHATELAIN, Chartularium Univers. Paris, I, 45, 71; HAUREAU, Histoire de 1a la philosophie scolastique (Paris, 1880), 58 62; Notices et extraits des manuscrits de la Bibl. Nat., XXXI, pt. II, 293-300; Notices et extraits de quelques manuscrits (Paris, 1891), III, 250-59; UEBERWEG-HEINZE, Grundriss der Geschichte der Philosophie (Berlin, 1905), II, 211, 277, etc.; DE WULF, Histoire de la philosophie scolastique . . . dans les Pays Bas (Brussels, 1895), 39, etc.; Histoire de la Philosophie en Belgique (Brussels, 1910), 56-57.
J. de Ghellinck
# Catholic Encyclopedia (1913)/Simon of Sudbury

From volume 13 of the work.
Archbishop of Canterbury, b. at Sudbury, Suffolk, England, of middle-class parents, date of birth unknown; d. at London, 14 June, 1381. After taking a degree in law at Paris, he proceeded to Rome, became chaplain to Innocent VI, and was sent to England as nuncio to Edward III in 1356. In 1361 Sudbury was made Bishop of London, after being chancellor at Salisbury. He was busy with John of Gaunt over negotiations with France in 1372-73, and while complaints were made that his cathedral in London was neglected, the bishop enriched his native town by building and endowing a collegiate church on the site of his father's old house. Sudbury succeeded Langham as Archbishop of Canterbury in 1375, and his friendship with John of Gaunt and the Lancastrian party at once brought him into opposition with Courtenay, Bishop of London, and William of Wykeham, Bishop of Winchester. Sudbury was an amiable but not a strong man and John of Gaunt's support of Wyclif made the archbishop reluctant to proceed against the latter. Courtenay's pressure forced Wyclif to be summoned before the bishops in 1377, but Wyclif, who had not yet incurred a formal charge of heresy, had Lancaster and the influence of the court at his back, and escaped condemnation. Archbishop Sudbury became lord chancellor in 1380, on the resignation of Scrope, and this acceptance of office cost him his life a year later at the great uprising of the peasants.
On 11 June, 1381, the archbishop was with Richard II and his ministers in the Tower of London, when the peasants marched on the capital. On 14 June, while Richard was holding conference with Wat Tyler at Mile End, and agreeing to the demands of the peasants, a crowd invaded the Tower crying "Where is the traitor to the kingdom? Where is the spoiler of the commons?" "Neither a traitor, nor despoiler am I, but thy archbishop", came the reply. In vain the archbishop warned the mob that heavy punishment would follow his death; the hatred of the people against all whom they judged responsible for the poll-tax left no room in their hearts for mercy. The archbishop was dragged from his chamber to Tower Hill, and there with many blows his head was struck off — to be placed on London Bridge, according to the savage custom of the time. A few days later, when the rising was over, the head was taken down, and with the archbishop's body, removed to Canterbury for burial. It was said that Sudbury, when Bishop of London, had discouraged pilgrimages to the shrine of St. Thomas at Canterbury; he was known to be the friend of John of Lancaster, and he had imprisoned John Ball, the peasant leader, as his predecessors had done, at Maidstone. But the fact that he was chancellor was the real cause of Sudbury's violent death. Nevertheless, there were many who loved the mild and gentle archbishop, and who counted him a martyr.
RYMER, Fædera; KNIGHTON, Chronicon Anglicæ, ed. THOMPSON; WALSINGHAM, Hist. Anglicana: HIGDEN, Polychronicon; all in Rolls Series. FROISSART, Stubbs' Constitutional History.
Joseph Clayton.
# Catholic Encyclopedia (1913)/Jean de Brisacier

From volume 2 of the work.
Controversialist, b. at Blois, France, 9 June, 1592; entered the Society of Jesus in 1619, d. at Blois, 10 September, 1668. On the completion of his studies, he gave himself to preaching for many years, with great zeal and success. Afterwards he was in turn Rector of the colleges of Aix, Blois, and Rouen, Visitor to the province of Portugal, Procurator of the Society for Foreign Missions and Superior of the Professed House in Paris. His love for missionary work was such that shortly before his death, he remarked that he counted as nothing all the years he had not spent in it. Brisacier was an ardent opponent of Jansenism, and never lost an opportunity of attacking it. In a sermon preached at Blois, in 1651, he denounced the deceit practiced by the Jansenists, particularly in the district around his native town, where the curé of Cour-Cheverny, M. L'Abbé Callaghan, was very active in promoting the heresy. This gave rise to a spirited controversy, in which Brisacier displayed activity and courage. In reply to the Jansenists' answer to his sermon, he repeated his indictment, and offered proof of it, in a publication entitled "Le jansénisme confondu dans l'advocat du sieur Callaghan, par le P. Brisacier, avec la deffense de son sermon fait à Blois, le 29 Mars, 1651, contre la response du Port Royal". This work was quickly condemned by Jean François de Gondi, Archbishop of Paris, because of its personal attacks directed especially against the Jansenistic religious of Port Royal. After this censure the dispute continued for some time, and called forth a long series of pamphlets. As late as 1862, the controversy was kept up by Abbé Pletteau and G. Bordillon.
SOMMERVOGEL, Bibl. de la c, de J., II, 186; BRUCKER in Dict. de theol. Cath., s.v.; HURTER, Nomenclator, II, 70.
R. H. Tierney.