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

From volume 12 of the work.
(PRŒCONNESUS)
A titular see in Hellespont. Proconnesus was the name of an island situated in the eastern part of the Propontis, between Priapus (now Kara Bogha) and Cyzicus. It was also the name of the capital of this island colonized by Milesians or Samians and the country of the poet Aristeas. In 493 B. C. it was burned by a Phœnician fleet in the service of Darius. In 410 the Athenian vessels commanded by Alcibiades subjected it, like Cyzicus, to the domination of Athens. Later it was conquered by Cyzicus. Coins of the Roman epoch can still be seen. Proconnesus was renowned for its quarry of white marble, used in constructing the adjoining towns, particularly that of Cyzicus, and the tomb of Mausoleus at Halicarnassus, later of Constantinople. The latter still uses the quarry. It has given to the island its modern name of Marmora, which was given also to the Propontis. The ancient capital seems to be the present village of Palatia. The island forms to-day a nahié of the vilayet of Brousse. The island contains about seventy-seven square miles and 9000 inhabitants, nearly all Greek. During the Byzantine epoch exiles were frequently sent there, among whom may be mentioned the monk Stephen the Young, and the patriarch, Saint Nicephorus; Saint Gregory the Decapolite, Saint Nicholas the Studite, and Saint Ignatius the patriarch also sojourned there. In 1399 a battle took place between the Turks and Venetians. The island and the neighbouring isles form a suffragan see for the schismatic Greeks. In the Middle Ages it was an autocephalous archdiocese, originally dependent on Cyzicus. Le Quien (Oriens christ., I, 783) names six of its bishops; the first known, John, assisted at the Council of Ephesus, 431. He does not mention a Saint Timothy, who must have lived in the sixth century and who is venerated as the patron of the island.
SMITH, Dict. of Greek and Roman geogr., s. v.; GEDEON, Prœconnesus, in Greek (Constantinople, 1895).
S. Pétridès.
# Catholic Encyclopedia (1913)/Privilege of Competency

From volume 4 of the work.
(Lat. Privilegium Competentiœ)
(1) The competency of a cleric means his right to proper sustenance. When a parochial church has been incorporated with a collegiate institution or monastery and a vicar has been appointed to the cure of souls in the parish, the possessors of the benefice are obliged to give him the needful salary. Nor can the right to this competency be done away with by agreement. If a private contract be made by which a less sum is to be accepted, it will not bind the successor of the contracting vicar. Even if the contract be approved by public authority, it is not binding unless an amount sufficient for the proper support of the pastor be stipulated. The right to competency also has place when several simple benefices are united with a parish church. If the endowment is not sufficient for the necessary number of pastors, then recourse is to be had to firstfruits, tithes, and collections among the parishioners (Council of Trent, Sess. XXIV, c. xiii, de Ref.). It is the duty of the bishop to see that those who have the care of souls be provided with proper support. By the privilege of competency, the goods of a cleric, burdened with debt, cannot be attached or sold without leaving him sufficient means of support (Cap. 3, x., III, 23). A cleric loses this privilege, however, if he fraudulently contracts unnecessary debts, in abuse of the privilege. The civil law in some countries recognizes this right of competency. In Austria, while the property of a benefice cannot be attached, the revenues can, but only to such an extent that at least 300 or 210 florins, according to the rank of the benefice, must remain intact. In Germany, whatever is necessary for exercising the ministry is free from attachment. The civil laws of the United States and Great Britain make no exception for clerics.
(2) The term competency is also used for the sum total of the rights belonging to any ecclesiastical dignitary, as of the pope, bishops, etc. Objectively, such competency is determined by the various functions to which it extends, such as ordination, matrimony, and so forth.
AICHNER, Compend. Jur. Eccl. (Brixen, 1895); FERRARIS, Biblioth. Prompta Canon. (Rome, 1886), II; LAURENTIUS, Instit. Jur. Eccl. (Freiburg, 1903).
WILLIAM H. W FANNING.
# Chandrashekhar

English-language translations of চন্দ্রশেখর include:
* Chandra Shekhar, translated by Manmatha Nath Ray Chowdhury (1904)
* Chandrashekhar (Mullick), translated by Debendra Chandra Mullick (1905)
# Chandrashekhar (Mullick)

Original published in 1875.
CHANDRASHEKHAR.
CHANDRASHEKHAR.
BUNKIM CHANDRA CHATTERJEE.
Translated from Bengali
by
DEBENDRA CHANDRA MULLICK, B.L., Pleader, High Court, Calcutta.
Calcutta: THACKER, SPINK & CO.
1905.
Price, Cloth, Rs. 2-8; Paper, Rs. 2.
CALCUTTA:
PRINTED BY THACKER, SPINK AND CO.
CONTENTS
INTRODUCTION
Chapter I :- The Boy and The Girl
Chapter II :- Who could Sink and Who could not
Chapter III :- The Bridegroom Found.
Part I : THE WOMAN SINNER
Chapter I :- Dalani Begum
Chapter II :- The "Bheema"
Chapter III :- Lawrence Foster
Chapter IV :- The Barber-Woman
Chapter V :- Chandrashekhar's return
Part II : SIN
Chapter I :- Kulsam
Chapter II :- Gurgan Khan
Chapter III :- What became of Dalani?
Chapter IV :- Protap
Chapter V :- On the Bank of the Ganges
Chapter VI :- The Thunder-Stroke
Chapter VII :- Galstaun and Johnson
Chapter VIII :- The strange course of sin
Part III : THE TOUCH OF HOLINESS
Chapter I :- Ramananda Swami
Chapter II :- The new Introduction
Chapter III :- The Strange Freak
Chapter IV :- Weeping
Chapter V :- Laughing
Chapter VI :- Swimming in Deep Water
Chapter VII :- Ramcharan's release
Chapter VIII :- On the Hill
Part IV : THE ATONTMENT
Chapter I :- What Protap Did?
Chapter II :- What Shabilin did
Chapter III :- The Wind Rose
Chapter IV :- The Boat Sank
Part V : THE VEIL
Chapter I :- Amyatt's End
Chapter II :- The Same Again
Chapter III :- Dancing and Music
Chapter IV :- What did Dalani Do
Part VI : THE ACCOMPLISHMENT
Chapter I :- Old Accounts
Chapter II :- The Order
Chapter III :- The Sovereign reduced to a cowrie
Chapter IV :- John Stalkartt
Chapter V :- In Vedaram again
Chapter VI :- Yoga or Psychic force
Chapter VII :- In the Durbar
Chapter VIII :- In the Battle-field
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# Chandrashekhar (Mullick)/Introduction/Chapter 3

CHAPTER III.
THE BRIDEGROOM FOUND.
NOT very far from where Protap sank, a skiff was rowing along. One of the passengers saw Protap sink and leapt into the water. The passenger was Chandrashekhar Sharma ​Chandrashekhar swam up and lifted Protap into the boat. He drove the boat ashore, and accompanied Protap to his home.
Protap’s mother would not let him depart. She fell at his feet and prevailed upon him to partake of her hospitality for the day. Chandrashekhar remained in the dark as to the real object of Protap’s drowning.
Shaibalini did not show her face to Protap again. But Chandrashekhar saw her—saw her, and was charmed.
Just then Chandrashekhar was in the midst of a great perplexity. He had barely stepped over his thirty-second year. He was a householder, yet not worldly-minded. Up to this, he had not married. Marriage generally stands in the way of acquiring knowledge, hence he was very much averse to it. But lately he had lost his mother, a little over a year. Under the new conditions, celibacy obstructed the acquisition of knowledge. In the ﬁrst place, he had to cook with his own hands; that cost him no little time, and it was a drawback to acquiring and imparting knowledge. In the next place, there was the worship of the family idol——the Salagram in his house. He had to do every thing with his own hands in connection with its worship, and that cost him time again. The worship was not properly done, the household was upset, so much so, that he could not get up his meals every day. Books were mislaid and could not be found. He often forgot where he kept the moneys he received and the persons he paid. There was not much expense, yet his income proved inadequate. Chandrashekhar thought that by marrying, matters might be bettered somehow.
But in the event of marriage, he had made up his mind not to marry a beautiful girl, for such a girl might ​enthral his mind; he did not care to be fettered by domestic ties.
While in such a frame of mind, Chandrashekhar came across Shaibalini. The sight of her broke the ascetic’s vow. He deliberated, he hesitated, and, at last becoming his own match-maker, he married Shaibalini. Who is proof against the charms of beauty!
The story opens eight years after this marriage.
# Chandrashekhar (Mullick)/Introduction/Chapter 1

INTRODUCTION.
CHAPTER I.
SEATED in a mango-grove on the bank of the Bhagirathi, a boy was listening to the twilight murmur of the waters. At his feet a little girl, stretched on a bed of. springing turf, was silently looking at his face. She looked and looked and looked : she looked at the sky, the river, and the trees, and again looked at his face. The boy’s name was Protap, that of the girl was Shaibalini. Shaibalini was then a child of seven or eight, while Protap was iust stepping into youth.
Overhead the Papia flitted away ﬂooding the skies with the modulations of its music Shaibalini in an imitative melody made the mango-grove on the bank tremulous with Vibration. The murmur of the Ganges mingled with the mimic song.
The girl with her small hands strung a garland of wild ﬂowers, delicate as the hands which culled them, and hung it round the neck of the boy. Anon she took it off and twisted it round her chignon; the next moment she put it off, only to place it round his neck again. It could not be settled who should wear the garland, and so ﬁnding a fat sleek cow grazing hard by, Shaibalini wound the contested garland round its horns ​and thus the point was decided. Quarrels like this were not of rare occurrence with them; there being times when the boy would fetch the young brood from the nest of birds, and pluck ripe mellow mangoes in the season and give them to Shaibalini in exchange for the garland.
In the soft sky of the gloaming when the stars were up, they would start counting. Who has seen them first? Which of them ﬁrst came in view? How many do you see? Are they four? I see ﬁve. There is one, there is another, another, another, and another. It is a ﬁb. Shaibalini could not see more than three.
Now let us count the boats. Tell me how many boats are passing? Are they sixteen? Come, a wager! it is eighteen. Shaibalini did not know to count; her first counting gave the number at nine, but the next raised it to twenty-one. Then they gave up the counting, and both ﬁxed their gaze intently on one single boat. Who was in the boat-whither was it going—whence had it come P—were questions which puzzled their speculative powers. Look how the gold is ﬂashing in the splashes of the oar.
# Catholic Encyclopedia (1913)/Jacques Amyot

From volume 1 of the work.
Bishop of Auxerre, Grand Almoner of France, and man of letters, b. 30 October, 1513; d. 6 February, 1593. He studied in Paris at the Collège de France, where he earned his living by performing menial services for his fellow students. Although naturally slow, his uncommon diligence enabled him to accumulate a large stock of classical and general knowledge. He took his degree of Master of Arts at the age of nineteen. A secretary of State engaged him as tutor to his children and recommended him to Marguerite d'Angoulême the only sister of Francis I. He was appointed Professor of Greek and Latin in the University of Bourges. During the ten years in which he held this position, he translated into French the Greek novel "Theagenes and Chariclea" and several of Plutarch's "Lives". Francis I, to whom these works were dedicated, conferred upon their author the abbey of Bellozane. After the death of Francis I Amyot accompanied the French ambassador to Venice, and later went to Rome. Cardinal de Tournon, whose favour he had won, sent him with a letter from Henry II to the Council of Trent. On his return the king named him tutor to his two younger sons. He now finished the translation of Plutarch's "Lives", and afterwards undertook that of Plutarch's "Morals", which he finished in the reign of Charles IX. The latter made him Bishop of Auxerre, Grand Almoner of France, and Curator of the University of Paris. Notwithstanding his success, Amyot did not neglect his studies; he revised all his translations with great care. His translation of Plutarch is the basis of North's English translation, the source of Shakespeare's three Roman plays. During his closing years, France was the prey of civil war. Happening to be at Blois when the Guises were murdered, Amyot was falsely accused of having connived at the assassination. This charge greatly afflicted the aged Bishop. It is the general opinion of scholars that, by his translation of Plutarch, Amyot contributed greatly to the refinement of the French language. His style is always simple, charming, picturesque, and pithy. Amyot's works are: translations of Heliodorus (1547) and of Diodorus Siculus (1554), "Amours pastorales de Daphnis et Chloé" (1559), "Vies des hommes illustres de Plutarque" (1565-75), "(Euvres morales de Plutarque" (1572).
C. F. A. DE BLÉGNIÈRES, Essai sur Amyot (Paris, 1851); SAINTE BEUVE, Causeries du Lundi, IV.
JEAN LE BARS
# Catholic Encyclopedia (1913)/Jacques Babinet

From volume 2 of the work.
French physicist, born at Lusignan, Vienne, 5 March, 1794; died at Paris, 21 October, 1872. He began his studies at the Lycée Napoléon. There he became a pupil of Binet, whose influence caused him to abandon the study of law, for which his family had destined him, and to devote himself to the pursuit of science. He continued at the Polytechnic School, which he left in 1812 to enter the Military School at Metz. For some time he was attached to the Fifth Regiment of Artillery, but at the Restoration he left the army and began to teach. He was professor of mathematics at Fontenay-le-Comte, then professor of physics at Poitiers, and later at the Lycée Saint-Louis. From 1825 to 1828 he delivered a course of lectures on meteorology; in 1838 he succeeded Savary at the Collège de France; and in 1840 he was elected to the Academy of Sciences.
His scientific fame rests on his work in optics, although his contributions to science include the other branches of physics and mechanics. He improved the valves of the air-pump, attaining a very high vacuum; he constructed a hygrometer and a goniometer, and invented the Babinet compensator, a double quartz wedge used in the study of elliptically polarized light. "Babinet's theorem" deals with the diffraction of light. He must, however, be chiefly remembered as a great popularizer of science, an amusing and clever lecturer, a brilliant and entertaining writer of popular scientific articles. He fully recognized the limitations of physical science, while his sincere faith showed itself especially at the end, when he passed away with touching resignation, beloved by all for his kindly and charitable nature.
Babinet's contributions to the "Revue des Deux Mondes" and to the "Journal des Débats" and his lectures on observational science before the Polytechnic Association were collected in eight volumes: "Etudes et lectures sur les sciences d'observation" (1855-65). His other serious works include: "Résumé complet de la physique" (Paris, 1825); "Expériences pour vérifier celles de M. Trevelyan" (Paris, 1835). The following four monographs are published in the Memoirs of the Société Philomathique: "Sur la masse de la planète Mercure" (1825); "Sur la couleur des réseaux" (1829); "Sur la détermination du magnétisme terrestre" (1829); "Sur la cause du retard qu'éprouve la lumière dans les milieus réfringents" (1839).
QUÉRARD, La France littéraire; Dictionnaire de la conversation; La Grande Encylopédie; LAROUSSE, Dictionnaire.
WM. FOX
# Catholic Encyclopedia (1913)/Jacques Bouillart

From volume 2 of the work.
A Benedictine monk of the Congregation of St.-Maur, b. in the Diocese of Chartres, 1669; professed at the Monastery of St. Faron de Meaux 1687, d. 11 December, 1726. He was the author of "Histoire de l'abbaye royale de Saint-Germain-des-Prés" (Paris, 1724). This valuable history of the celebrated Benedictine monastery contains biographies of the abbots that ruled over it, since its foundation by Childeric I in 543 and many important historical events relative to the famous abbey. Bouillart also edited a martyrology of Usuard. In this publication he attempts to establish the genuineness and authenticity of the manuscript preserved at Saint-Germain-des-Prés, against the Jesuit hagiographer Du Sollier, who in his revised edition of Usuard's martyrology had paid no attention to this manuscript.
DE LAMA, Bibliotheque des ecrivains de la congregation de Saint-Maur (Munich and Paris, 1882), 128; ZIEGELBAUER, Hist. Rei lit. O. S. B. (Augsburg and Wurzburg, 1754), IV, 558); HURTER, Nomenclator (Innsbruck, 1893), II, 1201; LE CERF, Bibl. hist. et crit. des auteurs de la c.de St. Maur (The Hague 1726).
MICHAEL OTT
# Catholic Encyclopedia (1913)/Jacques Buteux

From volume 3 of the work.
French missionary in Canada. Born at Abbeville, in Picardy, 11 April, 1600; slain by the Iroquois savages, 10 May, 1652. He entered the Society of Jesus in October, 1620, studied at La Flèche (1622-25), was an instructor at Caen (1625-29), and after his course of theology in la Flèche (1629-33) became prefect at the College of Clermont. In 1634 he went to Canada and was sent to the new settlement of Three Rivers, where he remained for eighteen years, ministering with extraordinary zeal to the Montagnais and the Algonquin tribes. though of frail and delicate physique, his soul was fired with an ardent desire for suffering, which nothing could satisfy. It was this trait in his character which most distinguished him from the other heroic men who had devoted their lives to the same work. In truth, no peril, however great, ever blanched his cheek or stayed his hand when there was a question of serving God or saving a soul. He was endowed with a very special grace for instilling sentiments of piety into the hearts of the Indians, and those under his care were recognized by a tenderness of devotion and a spirit of faith which were lasting and altogether remarkable. Buteux himself has drawn a vivid picture of one of his apostolic journeys through a Canadian wilderness at the end of winter, of traversing almost pathless forests, crossing mountains, lakes, and rivers, wading knee deep in melting snow, and being unable on account of all these difficulties to carry enough food for more than "warding off death, rather than supporting life." his death occurred on one of his journeys to the Attikamègues, a Montagnais tribe dwelling on the upper St. Maurice River. A troop of Iroquois lying in ambush riddled his upper right arm and breast with bullets, while the blows of their tomahawks completed the sacrifice. Mother Mary of the Incarnation writes that "his death was an incredible loss to the mission." Father Buteux has left, besides other documents, an interesting account of the captivity of Father Isaac Jogues.
ROCHEMONTEIX, Les Jesuites et la Nouvelle-France au XVII$^e$ siècle (Paris, 1896), I, 294, 265; THWAITES, Jesuit Relations, VI, 326. IX, 307; XXXVII, 9, 19-67; LXXII, 114-115; SOMMERVOGEL, Bibliographie des éscrevains de la compagnie de Jésus, II, 471; VII, 1953.
EDWARD P. SPILLANE
# Catholic Encyclopedia (1913)/Jacques Bruyas

From volume 3 of the work.
Born at Lyons, France, 13 July, 1635; died at Sault St. Louis, Canada, 15 June 1712. He entered the Society of Jesus, 11 November, 1651, joined the mission of Canada in 1666, and labored there for 46 years among the Iroquois. From 1693 to 1698 Bruyas was Superior General of the Canadian missions, and in 1700, 1701, [sic] actively helped to secure for the French a general peace with the Iroquois tribes. Besides writing a catechism, prayers for the sick, and similar works, he is the author of the oldest known Iroquois grammar. It was published from the original manuscript by the Regents of the University of the State of New York in their Sixteenth Annual Report of the State Cabinet of Natural History (Albany, 1863). Father Bruyas is considered to be the author of the "Iroquois Dictionary" preserved in the Bibliothèque de l'Arsenal of Paris.
Sommervogel, Bibl. de la c. de J., I, 317; Jesuit Relations (Cleveland, 1899), I, 323.
JOSEPH M. WOODS
# Catholic Encyclopedia (1913)/St. Ethelbert

From volume 5 of the work.
Date of birth unknown; d. 794; King of the East Angles, was, according to the "Speculum Historiale" of Richard of Cirencester (d. about 1401), the son of King Ethelred and Leofrana, a lady of Mercia. Brought up in piety, he was a man of singular humility. Urged to marry, he declared his preference for a life of celibacy, but at length consented to woo Altrida (Alfrida), daughter of Offa, King of the Mercians. Leofrana foreboded evil and tried to dissuade Ethelbert; but in spite of an earthquake, an eclipse of the sun, and a warning vision, he proceeded from Bury St. Edmunds to Villa Australis, where Offa resided. On his arrival Altrida expressed her admiration for Ethelbert, declaring that Offa ought to accept him as suzerain. Cynethryth, the queen-mother, urged by hatred of Ethelbert, so poisoned Offa's mind against him, that he accepted the offer of a certain Grimbert to murder their guest. Ethelbert, having come for an interview with Offa, was bound and beheaded by Grimbert. The body was buried ignominiously, but, revealing itself by a heavenly light, was translated to the cathedral at Hereford, where many miracles attested Ethelbert's sanctity. The head was enshrined at Westminster Abbey.
The "Chronicon" of John Brompton (fl. 1437) adds a few particulars: the body with the head was first buried on the banks of the Lugg. On the third night the saint commanded one Brithfrid, a nobelman, to convey his relics to Stratus-way. During the journey the head fell out of the cart and healed a man who had been blind for eleven years. Finally the body was entombed at Fernley, the present Hereford. According to Brompton, Altrida became a recluse at Croyland. Offa repented of his sin (Matthew of Paris represents Offa as ignorant of the plot till after Ethelbert's murder), gave much land to the martyr, "which the church of Hereford holds to the present day", founded St. Albans and other monasteries, and made his historic pilgrimage to Rome.
St. Ethelbert figures largely in the Missal, Breviary, and Hymnal of the Use of Hereford. His feast is on 20 May. Thirteen English churches, besides Hereford cathedral, are dedicated in honour of Ethelbert; and one of the gateways of Norwich cathedral bears his name.
Anglo-Saxon Chronicle, sub anno 792; RICHARD OF CIRENCESTER, Speculum Historiale, in R. S., I, 262 sqq; Chronicle of BROMPTON, in TWYSDEN, 748 sqq; Acta SS., May, V, 271; Bibl. Hag. Lat., 394; BREWER, Opera Girald. Cambren., III, 407, V, pp. xlv and 407; WHARTON, Anglia Sacra, II, p. xxii; HARDY, Catalogue of Materials, I, 495; STUBBS in Dict. Of Christian Biography, II, 215; CHEVALIER, Repertoire, I, 1365; HUNT in Dict. Nat. Biog., XVIII, 17; STANTON, Menology.
PATRICK RYAN