OpenLLM-France/wikimedia huggingface dataset:
# Catholic Hymns (1860)/Hymn to the Blessed Sacrament

45. Hymn to the Blessed Sacrament.
Jesus! my Lord, my God, my all! How can I love Thee as I ought? And how revere this wondrous gift So far surpassing hope or thought?
​Sweet Sacrament! we thee adore!
Oh, make us love thee more and more!
Had I but Mary's sinless heart
To love Thee with, my dearest King,
Oh, with what bursts of fervent praise
Thy goodness, Jesus, would I sing
Sweet Sacrament, &c.
Oh, see! within a creature's hand
The vast Creator deigns to be,
Reposing infant-like, as though
On Joseph's arm, or Mary's knee.
Sweet Sacrament, &c.
Thy Body, Soul, and Godhead, all!
Oh, mystery of love divine!
I cannot compass all I have;
For all Thou hast and art are mine!
Sweet Sacrament, &c.
He comes! He comes! the Lord of Hosts,
Borne on His throne triumphantly!
We see Thee, and we know Thee, Lord;
And yearn to shed our blood for Thee
Sweet Sacrament, &c.
# Catholic Hymns (1860)/Hymn to Jesus in the Blessed Sacrament

42. Hymn to Jesus in the Blessed Sacrament.
O Jesu, it were surely sweet
To sit and listen at Thy feet,
With those who in Thy life drew near
Thy words of wondrous grace to hear.
And it were sweet to walk with Thee
Along the shores of Galilee;
Or, safe embark'd in Peter's boat,
O'er its blue waves with Thee to float.
Yet sweeter far it is to pray
Before Thine altar night and day,
And feel the love which bids Thee lie
Thus wrapt in holiest mystery.
Yes, Jesus! Thou art hidden thus
On this poor earth for love of us; And yet, upon Thine altar-throne,
Too oft we leave thee all alone.
​Ah, since it is Thy chief delight
To dwell with us both day and night,
Sweet Jesus, make it ours to be
Both night and day to stay with Thee.
# Catholic Hymns (1860)/Hymn to the Precious Blood

Hymn to the Precious Blood.
Hail, Jesus! hail! who for my sake
Sweet Blood from Mary's veins didst take,
And shed it all for me;
Oh, blessed be my Saviour's Blood,
My life, my light, my only good,
To all eternity.
To endless ages let us praise
The Precious Blood whose price could raise
The world from wrath and sin; ​Whose streams our inward thirst appease,
And heal the sinner's worst disease,
If he but bathe therein.
Oh, to be sprinkled from the wells
Of Christ's own sacred Blood excels
Earth's best and highest bliss:
The ministers of wrath divine
Hurt not the happy hearts that shine
With those red drops of His.
Ah, there is joy amid the Saints,
And hell's despairing courage faints,
When this sweet song we raise:
Oh, louder then, and louder still,
Earth with one mighty chorus fill,
The Precious Blood to praise!
# Catholic Hymns (1860)/Hymn to the Good Shepherd

29. Hymn to the Good Shepherd.
Loving Shepherd of Thy sheep,
Keep Thy lamb, in safety keep:
Nothing can Thy power withstand,
None can pluck me from Thy hand.
Loving Shepherd, Thou didst give
Thine own life that I might live;
May I love Thee day by day,
Gladly Thy sweet will obey.
Loving Shepherd, ever near,
Teach Thy lamb Thy voice to hear;
Suffer not my steps to stray
From the straight and narrow way.
Where Thou leadest may I go,
Walking in Thy steps below;
Then before Thy Father's throne,
Jesu, claim me for Thine own.
# Catholic Hymns (1860)/Hymn to the Sacred Wounds of Jesus

48. Hymn to the Sacred Wounds of Jesus
God of mercy let us run
Where yon fount of sorrow flows,
Pondering sweetly one by one,
Jesu's wounds and Mary's woes.
Ah! those tears our Lady shed, Enough to drown a world of sin; Tears that Jesu's sorrows fed,
Peace and pardon well may win.
His five wounds a very home
For our prayers and praises prove;
And our Lady's woes become
Endless joys in Heaven above.
Jesu who for us didst die,
All on Thee our love we pour;
And in the Holy Trinity
Worship Thee for evermore.
# Catholic Hymns (1860)/Hymn of Thanksgiving after Communion (II.)

44. Hymn of Thanksgiving after Communion. (II.)
Ah! what is this enchanting calm
Which thus with peace my bosom fills,
Which o'er my spirit pours a balm,
And through my inmost being thrills?
Is there some seraph hither sent,
Diffusing sweetness from his wings,
To steep my bosom in content
Unknown, unfelt, from earthly things?
No! something purer far must dwell
Within this raptured soul of mine;
'Tis what no mortal tongue can tell,
'Tis more than heavenly, 'tis divine.
My God! my Jesus! it is Thou
Art ravishing my heart with bliss;
Thy presence is within me now:
Ah! could I ask a boon like this?
Yes! stooping from Thy throne above,
Thou wilt not dwell from man apart;
Thy dearest home becomes, through love,
The tabernacle of my heart.
# Catholic Hymns (1860)/Hymn to the Sacred Heart

Hymn to the Sacred Heart.
To Christ, the Prince of Peace,
And Son of God most high,
The Father of the world to come,
Sing we with holy joy.
Deep in His Heart for us
The Wound of love He bore;—
That love, which still He kindles in
The hearts that Him adore.
O Jesu! Victim blest!
What else but love divine
Could Thee constrain to open thus
That sacred Heart of Thine?
O Fount of endless life! O Spring of waters clear!
O Flame celestial, cleansing all
Who unto Thee draw near!
Hide me in Thy dear Heart,
For thither do I fly;
There seek Thy grace through life, in death
Thine immortality.
Praise to the Father be,
Praise to His only Son;
Praise to the blessed Paraclete,
While endless ages run.
# Catholic Hymns (1860)/Hymn for the Month of May

56. Hymn for the Month of May.
Green are the leaves, and sweet the flowers,
And rich the hues of May;
We see them in the gardens round,
And market-paniers gay: ​And e'en among our streets and lanes, And alleys, we descry,
By fitful gleams, the fair sunshine,
The blue transparent sky.
Chorus.
O Mother-maid, be thou our aid, Now in the opeming year;
Lest sights of earth to sin give birth,
And bring the tempter near.
Green is the grass, but wait awhile;
'Twill grow, and then will wither;
The flowrets, brightly as they smile, Shall perish altogether:
The merry sun, you sure would say,
It ne'er could set in gloom;
But earth's best joys have all an end,
And sin a heavy doom.
Chorus.
But Mother-maid, thou dost not fade;
With stars above thy brow,
And the pale moon beneath thy feet
For ever throned art thou.
The green green grass, the glittering grove, The heaven's majestic dome,
They image forth a tenderer bower, A more refulgent home; They tell us of that paradise Of everlasting rest,
And that high Tree, all flowers and fruit,
The sweetest yet the best.
Chorus
O Mary pure and beautiful, Thou art the Queen of May; Our garlands wear about thy hair, And they will ne'er decay.
# Catholic Hymns (1860)/Hymn of St. Francis Xavier

Translation of Soneto a Cristo crucificado, here attributed to Francis Xavier and also occasionally attributed to Teresa of Avila.
55. Hymn of St. Francis Xavier.
My God, I love Thee, not because
I hope for Heaven thereby;
Nor because they who love Thee not,
Must burn eternally.
Thou, O my Jesus, Thou didst me
Upon the Cross embrace;
For me didst bear the nails and spear,
And manifold disgrace;
And griefs and torments numberless,
And sweat of agony;
E'en death itself—and all for one
Who was Thine enemy.
Then why, O blessed Jesus Christ!
Should I not love Thee well?
Not for the sake of winning Heaven,
Or of escaping Hell;
Not with the hope of gaining aught;
Not seeking a reward;
But, as Thyself hast loved me,
O ever-loving Lord.
E'en so I love Thee, and will love,
And in Thy Praise will sing;
Solely because Thou art my God,
And my eternal King.
# Catholic Encyclopedia (1913)/Seekers

From volume 13 of the work.
An obscure Puritan sect which arose in England in the middles of the seventeenth century. They represented an Antinomian tendency among some of the Independents, and professed to be seeking for the true Church, Scripture, Ministry, and Sacraments. In his contemporary account Richard Baxter says of them: "They taught that our scripture was uncertain; that present miracles are necessary to faith; that our ministry is null and without authority, and our worship and ordinances unnecessary or vain, the Church, ministry, scripture and ordinances being lost, for which they are now seeking." He adds the absurd statement: "I quickly found that the Papists principally hatched and actuated this sect, and that a considerable number that were of this profession were some Papists and some infidels." (Life and Times, 76). According to Baxter, they amalgamated with the Vanists. Weingarten considers that they held Millenarian views. Probably the name denotes a school of thought rather than a definitely-organized body.
BAXTER, Reliquiæ Baxterianæ (London, 1696); WEINGARTEN, Die Revolutionskirchen Englands (Leipzig, 1868).
EDWIN BURTON
# Catholic Encyclopedia (1913)/Segni

From volume 13 of the work.
(SIGNINSIS).
Located in the Province of Rome. The city, situated on a hill in the Monti Lepini overlooks the valley of the river Sacco. There still exist the double enclosure of a cyclopean wall and the gates, the architrave of which is a large monolith; one of these is the famous Porta Saracinesca. There are also the ruins of a church (St. Peter's) and some underground excavations, which recall Etruscan influence. Under Tarquin the Proud, of Etruscan origin, it became a colony. With other Latin cities it rebelled against Rome more than once. On several occasions it served as a place of refuge for the popes, and Eugenius III erected a palace there. In the twelfth century it came into possession of the Conti Marsi, which family gave four members to the papal ranks. In 1558 it was sacked by the forces of the Duke of-Alba in the war against Paul IV; immense booty was captured, as the inhabitants of the other towns of the Campagna had fled thither. Segni is the birthplace of Pope St. Vitalianus and of the physician Ezio Cleti. The Cappella Conti in the cathedral is worthy of admiration. The first known bishop of Segni is Sanctulus (about 494); among his successors are: St. Bruno (1079), who wrote an excellent commentary on the Scriptures; Trasmundo (1123), deposed for supporting Anacletus II, the antipope; on his repentance he was restored; under John III (1138), St. Thomas a Becket was canonized in the cathedral (1173); Lucio Fazini (1482), renowned for his erudition; Fra Bernardino Callini (1541), wrote the life of St. Bruno; Giuseppe Panfili, O.S.A. (1570), deposed and imprisoned on account of his misdeeds; Paolo Ciotti (1784), who governed the diocese with great wisdom during the Revolution. The diocese is immediately subject to the Holy See; it contains 12 parishes; 58 secular and 18 regular priests; 20,000 inhabitants; 3 houses of religious and 8 of nuns; a college for young boys and 5 educational establishments for young girls.
CAPPELLETTI, Le chiese d'Italia, II (Venice, 1887).
U. BENIGNI
# Catholic Encyclopedia (1913)/Sekanais

From volume 13 of the work.
(Or more properly, Tshé-'kéh-ne, "People on the Rocks", i.e., the Rocky Mountains).
A Déné tribe whose habitat is on both sides of the Rockies, from 52° 30' N. lat. By language they are an eastern tribe, and it is not much more than 130 years since a portion of their congeners, having come into possession of fire-arms through the Canadian fur traders, made such reckless use of the same that the westernmost bands had to cross the mountains to get out of their reach. These quondam aggressors originally roamed along the Athabasca and Beaver Rivers, and they are today known under the name of Beavers, claiming now the valley of the Peace between Fort Dunvegan and a point some distance from L. Athabasca. Another split in the Sékanais ranks, which was due to an insignificant incident, brought into existence still another tribe, whose members were admittedly into the Blackfeet Confederacy under the name of Sarcees. The Sékanais proper are not today more than 450; the Beavers, perhaps 550, and the Sarcees, 190. By natural disposition as much as from necessity the Sékanais are inveterate nomads. They have no fixed abodes, and therefore no villages, or even chiefs in the strict sense of the word. The best related among the fathers of families are their only headmen, and their rôle is restricted to directing the movements of their respective bands. Yet the Sékanais are scrupulously honest and moral, though theirs is the only Déné tribe in which polyandry is known to have existed to a degree, they received the Gospel without questioning; but their habitat and environment, with their consequent nomadic habits, have conspired to make the establishment of permanent missions among them difficult. However, most of them are today under the influence of the Catholic priest. Even the Beavers, who are less religiously inclined, have steadfastly resisted the advances of the Protestant minister.
MORICE, The Western Dénés their Manners and Customs (Toronto, 1890): IDEM, Notes on the Western Dénés (Toronto, 1892); IDEM, History of the Northern Interior of British Columbia (Toronto, 1904); IDEM, The Great Déné Race (Vienna, in course of publication); PETITOT, Monographie des Déné-Dindjiè
A. G. Morice.
# Catholic Encyclopedia (1913)/Sedia Gestatoria

From volume 13 of the work.
The Italian name of the portable papal throne used on certain solemn occasions in the pontifical ceremonies. It consists of a richly-adorned, silk-covered armchair, fastened on a suppedaneum, on each side of which are two gilded rings; through these rings pass the long rods with which twelve footmen (palafrenieri), in red uniforms, carry the throne on their shoulders. Two large fans (flabella) made of white feathers — a relic of the ancient liturgical use of the flabellum, mentioned in the "Constitutiones Apostolicae", VIII, 12 — are carried at the sides of the Sedia Gestatoria. This throne is used more especially in the ceremonies at the coronation of a new pope, and generally at all solemn entries of the pope to St. Peter's or to public consistories. In the first case three bundles of tow are burnt before the newly-elected pontiff, who sits on the Sedia Gestatoria, whilst a master of ceremonies says: "Sancte Pater sic transit gloria mundi," (Holy Father, so passes the glory of the world). The custom of carrying the newly-elected pope, and formerly in some countries the newly-elected bishop, to his church can be, in some instances, traced back very far and may be compared with the Roman use of the Sedia curulis, on which newly-elected consuls were carried through the city. Already Ennodius, Bishop of Pavia (d. 521) records in his "Apologia pro Synodo" (P.L., LXIII, 206; "Corpus Script. eccl.", VI, Vienna, 1882, 328) "Gestatoriam sellam apostolicae confessionis" alluding to the cathedra S. Petri, still preserved in the choir of St. Peter's at Rome. This is a portable wooden armchair, inlaid with ivory, with two iron rings on each side. Besides the present constant use of the Sedia Gestatoria at the coronation of the pope (which seems to date from the beginning of the sixteenth century), etc., it served in the past on different other occasions, for instance when the pope received the yearly tribute of the Kingdom of Naples and of the other fiefs, and also, at least since the fifteenth century, when he carried the Blessed Sacrament publicly, in which case the Sedia Gestatoria took a different form, a table being adjusted before the throne. Pius X made use of this on the occasion of the Eucharistic Congress at Rome in 1905.
BONANNI, Gerarchia ecclesiastica considerata nelle vesti sacre e civile usate da quelli li quali la compongono (Rome, 1720), 390-95; CANCELLIERI, Storia de' solenni possessi de' Sommi Pontefici detti anticamente Processi o Processioni dopo la loro Coronazione dalla Basilica Vaticana alla Lateranense (Rome, 1802), 146-47, 272; DE ROSSI, Bullettino di Archeologia cristiana (Rome, 1967), 33 sq.; KRAUS, Real Encyclopadie der christlichen Altertumer, II (Freiburg, 1886), 156 sq. See also FLABELLUM.
LIVARIUS OLIGER
# Catholic Encyclopedia (1913)/See of Tinin

From volume 14 of the work.
SEE OF TININ (KNIN).
Located in Dalmatia; suffragan to Kalocsa-Bacs. Knin is a town on the right bank of the Kerka, twenty-five miles north-east of Sebenico. It was fortified by the Romans, who called it Ardula. At the request of Casimir IV, King of Croatia in 1050, a Bishopric of Knin was created, suffragan to Spalato; the bishop seems to have been attached to the court as preacher. Farlati in his "Illyricum sacrum", IV (Venice, 1775), gives a history of the prelates of Knin, from Mark in 1050 to Joseph in 1755. The residential succession was interrupted by the Saracen invasion in 1622; when Venice captured the district in 1768, the Bishop of Sebenico was appointed to administer the diocese, which was united in 1828 to Sebenico. The ruins of the old Cathedral of St. John the Evangelist are still visible. To-day the see is suffragan to Kalocsa-Bacs, according to the "Schematismus" of Kalocsa (1909); the "Gerarchia cattolica" says the see is merely titular, and this would explain the absence of statistics. The bishop, Monsignor Joseph Lányi, who resides at Nagy-Várad, was born at Német-Prona, Diocese of Neusohl, 29 June, 1868; ordained, 2 July, 1891; Abbot of St. Saviour's and canon of Nagy-Varad; appointed bishop, 7 Nov., 1906, in succession to Monsignor John Maiorosy (b. at Al-Debro, Archdiocese of Eger, 10 July, 1831; appointed, 27 July, 1885).
A. A. MacErlean.
# Catholic Encyclopedia (1913)/Sedilia

From volume 13 of the work.
(Plural of Latin sedile, a seat.)
The name given to seats on the south side of the sanctuary, used by the officiating clergy during the liturgy. The earliest examples are found in the catacombs, where a single stone seat at the south end of the altar was used by the celebrant. Similar single seats are found in Spain (at Barcelona, Saragossa, Toledo, and elsewhere) and England (at Lenham and Beckley). In course of time the number of seats was increased to three (for celebrant, deacon, and sub-deacon), which is the number usually found, though sometimes there are four and even five. They became common in England by the twelfth or thirteenth century, and were frequently recessed in the thickness of the wall of the church. In other European countries they are comparatively rare, movable wooden benches or chairs being usual. Some early English examples are merely stone benches, but the later ones were almost invariably built in the form of niches, richly decorated with carved canopies, moulded shafts, pinnacles, and tabernacle work. The piscina was often incorporated with them, its position being east of the sedilia proper. Four seats, instead of three, are found at Durham, Furness, and Ottery, and five at Southwell, Padua (S. Maria), and Esslingen. In many cases they are on different levels and the celebrant occupied the highest, i.e., the easternmost. But when they were all on the same level, which is said to indicate the date at which priests began to act as assistants at Mass, there is some doubt as to which was the celebrant's. If there were only three, it was probably the central one, as in the present Roman usage, but with four or five nothing can be stated with certainty, though possibly the easternmost was considered the highest in dignity. Mention may here be made of the royal chair of Scotland given by Edward I to Westminster Abbey to be used as the celebrant's chair, and it is probably this same seat, on the south side of the high altar, that figures in the "Islip Roll."
WALCOTT, Sacred Archæology (London, 1868); LEE, Glossary of Liturgical and Ecclesiastical Terms (London, 1877); MARTIGNY, Dict. des antiquités chrét. (Paris, 1865).
G. CYPRIAN ALSTON
# Catholic Encyclopedia (1913)/Seduction

From volume 13 of the work.
(Lat. seducere, to lead aside or astray)
Seduction is here taken to mean the inducing of a previously virtuous woman to engage in unlawful sexual intercourse. Two cases are distinguishable. The seducer may have brought about the surrender of his victim's chastity either with or without a promise of subsequent marriage. For the purpose of this article we do not suppose the employment of violence, but only persuasion and the like. The obligation of restitution in either hypothesis for the bodily damage wrought, considered specifically as such, cannot be imposed. The obvious reason is that its performance is impossible. We are speaking of course only of the court of conscience. In certain cases the civil tribunal may justly mulct the seducer to make pecuniary compensation, and he will be bound to obey. If the woman has been lured into carnal relations by the promise of marriage, it is the generally received and practically certain teaching that the man is bound to marry her. This is true, independently of whether she has become pregnant or not. Granted that the bargain is a vicious one, still she has executed her part of it. What remains is not sinful, and unless it is carried out she is subjected to an injury reparable ordinarily only by marriage. This doctrine holds good whether the promise be real or only feigned.
Moralists note that this solution does not cover every situation. It will not apply, for instance, if the woman can easily gather from the circumstances that her seducer has no serious intention to wed her, or if he is vastly her superior in social position, or if the outcome of such an union is likely to be very unhappy (as it will often be). None the less, even in these conditions, the betrayer may at times be obliged to furnish other reparation, such as money for her dowry. When no promise of marriage has been given by the seducer and the woman has yielded freely to his solicitations, the only obligation devolving on the man is one which he shares with his paramour, viz., to care for the fruit of their sin, if there is any. Strictly speaking, he has done no injury to her; she has accepted his advances. The only duty therefore which emerges is one that touches, not her, but the possible offspring. It must be observed, however, that if he, by talking about his crime, has brought about the defamation of his partner or her parents, he will be obliged to make good whatever losses they sustain in consequence. Then, however, the immediate source of his responsibility is not his criminal intercourse with her, but the shattering of her and her parents' reputation.
SLATER, Manual of Moral Theology (New York, 1908); LEHMKUHL, Theologia Moralis (Fribourg, 1887); GENICOT, Theologi Moralis Institutiones (Louvain, 1898); D'ANNIBALE, Summula Theologi Moralis (Rome, 1908).
JOSEPH F. DELANY
# Catholic Encyclopedia (1913)/Seerth

From volume 13 of the work.
Seerth, a Chaldean see, appears to have succeeded the See of Arzon in the same province, several of the Nestorian bishops of which in the fifth and sixth centuries are known (Chabot, "Synodicon orientale". 666), as are also a large number of Jacobite bishops (Revue de l'Orient Chrétien, VI, 192). The diocese began to have Catholic titulars in the time of Julius III. Seerth is now the chief town of a sandjak in the vilayet of Bitlis, containing 15,000 inhabitants. It has fine orchards and vineyards, is an industrial centre containing much gypsum, and manufacturing arms and printed calico. The Dominicans have a mission there; the Catholic bishop, Mgr Addai Scher, is well known by his editions of Syriac texts. American Protestants have schools supported by their missionary societies. The diocese contains 3000 faithful, 20 priests, 24 churches or chapels, 43 stations, and 3 primary schools.
Revue de l'Orient Chrétien, I, 477; CUINET, La Turque d' Asie, II 596-605; Missiones catholicæ (Rome, 1907, 813
S. VAILHÉ