OpenLLM-France/wikimedia huggingface dataset:
# Catholic Encyclopedia (1913)/Young Men's Institute

From volume 15 of the work.
Young Men's Institute, The, a Catholic fraternal organization, founded on 4 March, 1883, at San Francisco, California. The six founders were: John J. McDade, first grand president and subsequently the first supreme president; James F. Smith, ex-grand president, now member of the Commerce Court at Washington, D. C.; Edward I. Sheehan; William T. Ryan; William H. Gagan; and George R. Maxwell. After many preliminary meetings and much deliberation, a constitution was formed and adopted and officers were elected.
The Young Men's Institute is the only beneficial and fraternal organization originating in the West, which has become a national organization. Its objects and purposes are: "Mutual aid and benevolence, the moral, social, and intellectual improvement of its members, and the proper development of sentiments of devotion to the Catholic Church and loyalty to our country, in accordance with its motto, 'Pro Deo, Pro Patria'" (Constitution of Supreme Council). The Supreme Council has authority essential to the exercise of supreme legislative and appellate power, and is vested with supreme authority over the several Grand Council Jurisdictions (five in number), having a uniformity of general laws, but without interfering with the local conditions peculiar to the separate jurisdictions. The Subordinate Councils stand in the same general relations to the different Grand Council Jurisdictions that the several counties stand to the respective states in which they are located. The Detached Councils are under the direct supervision and control of the Supreme Council, because they are not as yet able to sustain a Grand Council Jurisdiction. Membership is divided into three classes: (1) beneficiary, those who desire to participate in sick and funeral benefits and who are between the ages of eighteen and forty-five years; (2) active, those who do not desire to participate in either sick or funeral benefits; (3) honorary members, who may be of any age. No person is eligible to membership, or can remain a member, unless he is a practical Catholic. The organization has spread through the United States, British Columbia, Canada, the North-west Territory, the Hawaiian and Philippine Islands, and at present has a membership of 20,000; it is strongest in California. Archbishop Patrick W. Riordan has never failed to encourage the organization, and in public, as in private, has been unstinted in his praise and commendation. In addition, the organization has received the approbation of Popes Leo XIII and Pius X, as well as the approval of the Apostolic Delegates to the United States, the Hierarchy in the United States, Canada, British Columbia, the Hawaiian and the Philippine Islands.
F. J. Kierce
George A. Stanley.
# Catholic Encyclopedia (1913)/Yamasee Indians

From volume 15 of the work.
A tribe of Muskhogean stock, mentioned frequently in the history of South Carolina, residing formerly near the Savannah River and in Florida. The Spanish missionaries under Fray Antonio Sedeño began to labour among them about 1570, and little trouble arose until a rebellion of the Yamasee was provoked by an attempt of the Spanish civil authorities to send some of them to the West Indies to labour. Many of the Indians fled to English territory in South Carolina and settled there. In 1715 the extortion and cruelty of the English traders drove them to take up arms, and a general massacre of white settlers took place. Eventually, however, the Indians were defeated at Salkiehatchen by Governor Craven and driven back into Florida, where they allied themselves with the Spaniards. In 1727 the English destroyed their village near St. Augustine and massacred most of them. They were finally incorporated with the Seminole and Hitchiti, and, though a small body still preserved the name in 1812, they have now disappeared. A Yamasee grammar and catechism were compiled by Domingo Báez, one of Fray Sedeño's fellow missionaries.
MOONEY in Handbook of American Indians, II (Washington, 1910).
A. A. MacErlean.
# Catholic Encyclopedia (1913)/Yellow-Knives

From volume 15 of the work.
A sub-arctic Déné tribe, called the Copper Indians by Hearne and other early English writers, and Red Knives by Mackenzie and Franklin. To the number of about 500 they range today over the dreary wastes which lie to the northeast of Great Slave Lake. But about 250 years ago they hunted more usually along the banks of the Coppermine River, to the north of their present habitat. Their name is derived from the knives which they used to make in prehistoric times out of the copper which was found within their territory. This was found scattered on the slopes of a mountain which, at an early date, attracted the attention of the fur traders on Hudson Bay. This would-be mine occasioned Hearne's expedition to the mouth of the stream which flowed by the base of the copper-bearing mountain, which has since been known as the Coppermine. According to the national legend of these Indians, this treasure had been shown them by a woman who, having been abused by those who had benefited by her revelation, gradually sank in the ground, and with her disappeared most of the copper. When first met by the whites, the Yellow Knives were a comparatively bold, quite unscrupulous, and very licentious tribe, whose members too often took advantage of the gentleness of their congeneric neighbours to commit acts of high-handedness which ultimately brought on them bloody retribution. Owing to the segregation forced on them by the nature of their habitat, they have remained one of the tribes least affected by civilization. They are now Catholics, and their spiritual needs are attended to by the Oblate missionaries of two missions lying on the northern shore of Great Slave Lake.
Bibliography. HEARNE, A Journey from Prince of Wales' Fort in Hudson's Bay to the Northern Ocean (London, 1795); PETITOT, Autour du Grand Lac des Esclares (Paris, 1891); MORICE, The Great Déné Race (Vienna, in course of publication, 1912).
A. G. Morice.
# Catholic Encyclopedia (1913)/Yakima Indians

From volume 15 of the work.
A Shahaptian tribe formerly dwelling on the banks of the Columbia, the Wénatchee, and northern branches of the Yakima (Ya-ki-má, runaway) Rivers, in the east of Washington. They called themselves Waptailmim, "people-of-the-narrows", or Pakintlema, "people of the gap", from the situation of their village near Union Gap on the Yakima River. They were visited in 1804 by Lewis and Clark, who called them Cutsahnim. By the treaty of 1855 they with thirteen other tribes gave up the territory from the Cascade Mountains to the Snake and Palus River, and from Lake Chelan to the Columbia, and were to be formed into one body on the Yakima reservation under Kamaiakan, a Yakima chief. But war broke out and the plan was not executed till 1859; even then some of the Palus Indians never came to the reservation. Since then the term Yakima has been frequently applied to all the Indians who observed the treaty arrangements. In 1909 there were about 1900 Indians on the reservation, comparatively few belonging to the original tribe. The Yakima probably followed the main customs of the Shahaptian tribes; they fed on salmon, roots, and berries; carried on commerce between the west of the Cascades and the Eastern Rocky Mountains; and frequently crossed the mountains to hunt the buffalo. They lived in skin tipis and mat-covered dwellings. At present they engage in agriculture and stock-breeding, and are self-supporting. Almost all of them are Catholics, having been converted by the Jesuit pioneer missionaries in the North-West.
MOONEY in Fourteenth Rept. of the Bureau of Amer. Ethnology, II (Washington, 1896); IDEM in Handbook of American Indians, II (Washington, 1910).
A. A. MacErlean.
# Catholic Encyclopedia (1913)/Yaqui Indians

From volume 15 of the work.
A tribe of Cahita stock, formerly dwelling near the Rio Yaqui, and now dispersed throughout Sonora in Mexico. It is the only Indian tribe that has been in constant contact with the white race and has not been entirely subdued. They are first mentioned by Guzmán in his description of the expedition in 1531. In 1610 they made a treaty with the Spaniards and Catholic missions were at once started among them. They were then expert agriculturists, and manufactured cotton goods. They attacked the Spaniards in 1740, owing to the settlers interfering with their missionaries, and since then have frequently rebelled, the latest rising being in 1901. In 1907 the Mexican Government made an attempt to weaken the power of the hostile element by deporting several thousand Yaqui to Yucatán and Tehuantepec. The tribe now numbers about 23,000.
The native dwellings, some of which are still used, were generally constructed of adobe and reeds, with flat roof of grass and clay. Many of the Yaqui now labour in the Sonora mines; others manufacture palm leaf hats and mats and reed baskets. There are no secret societies and little organization in the tribe. Formerly they were accustomed to exchange wives, but now most of the Yaqui have been converted to Catholicism.
BANCROFT, North Mexican States (1883); HODGE in Handbook of American Indians, II (Washington, 1910), s. v.; ALEGRE, Hist. de Compañia de la Jesús, II, III (1842); TOWNSEND, El Yaqui in Journal of the Brotherhood of Locomotive Engineers, XXXIX (Cleveland, Ohio, 1905), 649-53.
A. A. MacErlean.
# Catholic Encyclopedia (1913)/Yuracaré Indians

From volume 15 of the work.
A Bolivian tribe living between Santa Cruz de la Sierra and Cochabamba in the wooded regions and plains adjoining the mountains, on the Eastern slopes of the Andes, close to the Río Beni and Rio Marmoré. They are tall, and the women are very handsome. They have oval countenances, aquiline noses, very dark eyes, while their skin is almost as white as that of the Spaniards. The Yuracaré are excellent hunters and make good warriors; they were of a roving disposition, but the Jesuits of the Paraguayan Reductions succeeded in establishing a mission among them, which flourished until the suppression of the Society. The standard of morality among the Yuracaré was very low. The marriage bond was readily dissolved, but polygamy was not practised. They were distributed in families, living without any form of government. Men and women were separated at meals, but there was no subordination between husband and wife or relatives, though the parents were generally treated as slaves by the children.
They were an extremely superstitious race, but they adored neither nature nor a superior being. They believed in the immortality of the soul but had no idea of future rewards or punishments. The dead, who were mourned for a long period, were buried with their bows and arrows, as they were supposed to have gone to a delightful region under the earth, where the woods abounded with peccaries and the hunting never failed. The Yuracaré live entirely by hunting; they consider it lawful to commit suicide, and practice duelling, which is carried out according to rules laid down by public authority. They make it a rule never to advise their children, leaving them to form their own standard of conduct.
RECLUS, Universal Geography ed. KEANE, XVIII (London, 378-9).
A. A. MacErlean.
# Catholic Encyclopedia (1913)/Anastasius Grün

From volume 7 of the work.
A pseudonym for Anton Alexander (Maria), Count von Auersperg, an Austrian poet; b. at Laibach in 1806. d. at Graz in 1876. He received his earliest training at the Theresian academy, at Vienna, and later studied philosophy and jurisprudence at Vienna and Graz. From 1831 on he was occupied with the care of his paternal estates at Thurn. Repeatedly he undertook journeys through Italy, France, and England, until he married a Countess in 1839. Henceforth he divided his time between his estates and Vienna. In the meantime his poems had made him famous as a charnpion of liberalism, and he had entered the political field. In 1848 he was elected a member of the National Assembly at Frankfort. Disappointed in his expectations, he withdrew and retired to private life, from whence he did not emerge until 1830, when Austria had become a constitutional State. He was appointed a life member of the Austrian Reichsrat serving at the same time first as a member of the Carniolan and then of the Styrian diet.
His first collection of lyric poems, "Blatter der Liebe", appeared in 1830. This was followed by a romantic cycle, "Der letzte Ritter" (Stuttgart, 1830), in praise of Emperor Maximilian I. But fame came to from through his political poems, the first collection of which appeared anonymously in 1831 under the title of "Spaziergange eines Wiener Poeten". It was a severe arraignment of the oppressive conditions prevailing under the regime of Metternich, and created a sensation among all classes. The next collection, "Schutt" ("Ruins"--1835), was also political in tendency. Neither this nor the preceding collection has won enduring fame. This Grün owes rather to some of his lyrics like "Das Blatt im Buche" and "Der letzte Dichter", which appeared in "Gedichte" (Leipzig, 1837). His two humorous poems, "Nibelungen im Frack" (1843) and "Der Pfaff vom Kahlenberg" (1850) were never really popular. Other works of Grün are the "Volkslieder aus Krain" (Leipzig, 1850), a collection of Slovenic folk-songs, and "Robin Hood" (Stuttgart, 1864), a free rendering of old English ballads. His complete works were edited by L. A. Frankl (Berlin, 1877, 5 vols.), new edition by Anton Schlossar (Leipzig).
VON RADICS, A. Grün und seine Heimath (Stuttgart, 1876); IDEM, A. Grün, Verschollenes und Vergilbtes aus dessen Leben und Wirken (Leipzig, 1878); SCHATZMAYER, Anton Graf von Auereperg, sein Leben und Dichten (2nd ed, Frankfort, 1872); SCHONBACH, Anastasius Grün in Gesammete Aufsatze zur neueren Litteratur in Deutechland, Oesterreich, Amerika (Graz, 1900), pp. 174-185.
ARTHUR F.J. REMY
# Catholic Encyclopedia (1913)/Anatole de Bengy

From volume 2 of the work.
A martyr of the French Commune, b. at Bourges, 19 September, 1824; d. in Paris, 26 May, 1871. He spent nine years in residence at the Jesuit College of Brugelette, and in 1834 entered the Society of Jesus. During the Crimean War he served as chaplain to the French soldiery and thereafter until 1870 devoted his life to college work. When the Franco-Prussian War broke out, he again sought and obtained the post of Chaplain. He rendered signal service to the sick and wounded during the siege of Paris. After the war he retired to the school of Sainte-Geneviève to resume his work as professor, but he did not long enjoy the tranquillity of school-life. At midnight, 3 April, a battalion or National Guards surrounded the school and placed all the Jesuit inmates under arrest as hostages of the Commune. De Bengy cheered his companions during the dark days of anticipated death. On Friday, 26 May, with two Jesuit companions and some forty other victims, he was led to the court of the Cité Vincennes, Rue Haxo, where he met his death joyfully amid the frenzied shouts of the maddened Communists.
DE PONLEVOY, Actes de la captivite et de la mort des RR. PP. Olivaint, Ducoudray, Caubert, Clerc, de Bengy (15th ed., Paris, 1882).
D. J. Kavanagh.
# Catholic Encyclopedia (1913)/Anastasiopolis

From volume 1 of the work.
Name of four ancient episcopal sees located respectively in Galatia (suffragan of Ancyra), in Phrygia (suffragan of Laodicea), in Caria, and in Thraco (Gams,( 441, 446, 448).
MAS LATRIE, Trésor de chronol. (Paris, 1895), 1985: LEQUIEN, Oriens Christ. (1740) I, 485-486, 824-825, 913-914.
# Catholic Encyclopedia (1913)/Anathoth

From volume 1 of the work.
Possibly plural of Anath, a feminine Chaldean deity, worshipped in Chanaan [Enc. Bib. s. v. Anath; Lagrange, "Juges" (Paris, 1903), 62-63].
(1) Anathoth is identified with Anata, about two and a half miles north--east of Jerusalem, and everything favours that identification; around Anata are found the names of the villages mentioned in Isaias, x, 28. From its height (2235 ft.), Anata, which seems to have been fortified in the past, commands a fine but desolate view east and south-east the north end of the Dead Sea and the Lower Jordan are visible across the hills of the wilderness. Between Jerusalem and Anata rise the heights of the Scarus (Mesarif), where Titus and his legions encamped when besieging Jerusalem. On those heights is built the village of El 'Tsawiyeh (2390 ft.), perhaps the Laisa mentioned with Anathoth in Isaias, x, 30 (Buhl, Geographic des alten Palästina, 175). Anathoth is reckoned among the Levitical cities of Benjamin (Jos., xxi, 18; I Par., vi, 60). Abiezer, one of Davids valiant men was from that city (II K., xxiii, 27), which had also given to David one of his first followers in the person of Jehu (I Par., xii, 3). There Abiathar the priest, had lands, to which he was banished by Solomon, suspicious of the understanding between his brother Adonias and Abiathar (III K., ii, 26). One hundred and twenty eight men of Anathoth returned from Babylon, according to the list in I Esd. (Ezra), ii, 23 and II Esdr. (Neh.), vii, 27. But its chief interest lies in the fact that it was the home of Jeremias family (Jer., i, 1; xxix, 27; xxxii, 7-9). But there he also, "the . . . of the incomparable One", experienced that "no prophet is accepted in his own country" (Jer., xi, 21-23).
(2) One of the sons of Bechor (Becher in the genealogy of Benjamin) I Par., vii, 8.
(3) One of the subscribers to the covenant [II Esd. (Neh.), x, 19].
CHEYNE, Jeremiah, his Life and Times (1888), 21-22; BUHL, Geographie des alten Palästina (1896), 175; SMITH, The Historical Geography of the Holy Land, (12th ed. New York, 1906), 253, n. 4; a 315, sqq.; BÆDEKER-BENZIGER, Palästina und Syrien, (6th ed. Leipzig, 1904), 88.
EDWARD ARBEZ
# Catholic Encyclopedia (1913)/Anatole Leroy-Beaulieu

From volume 16 of the work.
French publicist, b. at Lisieux, Calvados, in 1842; d. at Paris, 15 June, 1912. After publishing in 1866 a romance entitled "Une troupe de[s] comediens", a kind of historical romance dealing with the Italian risorgimento, he directed his attention to political and historical studies. His articles on Napoleon III, Victor Emmanuel, and Pius IX, collected in 1879 in a volume entitled, "Un empereur, un roi, un pape, une restauration", are very important for the history of the second French Empire. His article in the "Revue des Deux Mondes" (1 Dec., 1874) on the restoration of historical monuments was a most original protest against the false tendencies which impelled Viollet-le-Duc and his disciples, under pretext of restoration, to rebuild the Gothic cathedral according to certain preconceived systems, instead of making the necessary repairs with conscientiousness and moderation. Leroy-Beaulieu's three volumes entitled "L'empire des tsars et les Russes" (1883-87) are an important work: the information they contain with regard to the Russian religion and the various sects scattered throughout the Slavic empire will long retain its value. His work on Milutin gives a stirring account of the emancipation of the serfs under Alexander II. He is likewise the author of detailed studies on the Liberal Catholics of France in the nineteenth century, and his book entitled "La papauté, le socialisme, et la democratie" was the first to welcome Leo XIII's Encyclical "Rerum Novarum". In principles he was opposed to all such doctrines which he called doctrines of hate; in 1897 he gave a conference against Antisemitism at the Institut Catholique of Paris; in 1903, when the policy of anticlericalism dealt a serious blow in the Levant to the religious influence of France and the protectorate of the missions he sounded an alarm in the "Revue des Deux Mondes".
Though much attached to all ideas of liberty, Leroy-Beaulieu did not share the blind enthusiasm of the Liberals of the first half of the nineteenth century for the principles of the Revolution; he was able to form a critical opinion of the liberalism and individualism which had proceeded from the Revolution, and his admiration for the Declaration of the Rights of Man did not prevent him from asserting in his book, "La révolution et le libéralisme", that "the idea of duty should be restored to its place beside that of right". In 1906 he became director of the Free School of Political Science, where he had long been teaching, and he retained this position till his death. He had belonged to the Académie des Sciences Morales since 1887.
CHARMES in Revue des Deux Mondes (1 July, 1912); FAGNIEZ in Reforme sociale (16 July, 1912); DE QUIRIELLE in Revue hebdomadaire (13 July, 1912).
GEORGES GOYAU
# Catholic Encyclopedia (1913)/Anazarbus

From volume 1 of the work.
Anazarbus, a titular metropolitan see of Cilicia (Lesser Armenia), suffragan of Antioch, known also to the ancients as Nova Troas, to the crusaders as Naversa, and to the Arabs as Aïn-Zarba. Councils were held there in 431 and 435.
SMITH, Dict. of Greek and Roman Geogr., I, 139; LEQUIEN, Oriens Christ. (1740), III, 631-632.
# Catholic Encyclopedia (1913)/Annius of Viterbo

From volume 1 of the work.
(Giovanni Nanni).
Archeologist and historian, born at Viterbo about 1432; died 13 November, 1502. He entered the Dominican Order early in life and won fame as a preacher and writer. He was highly esteemed by Sixtus IV and Alexander VI; the latter made him Master of the Sacred Palace. He was skilled in the Oriental languages, and was so devoted a student of classical antiquity that he changed his name to one that reminded him of Rome's Golden Age. Among his numerous writings may be mentioned: (1) "De futuris Christianorum triumphis in Turcos et Saracenos"; a commentary on the Apocalypse, dedicated to Sixtus IV, to Christian kings, princes, and governments (Genoa, 1480); "Tractatus de imperio Turcorum" (Genoa, 1480). He is best known, however, by his "Antiquitatum Variarum", 17 vols. (Venice, 1499, et sæp). In this work he published alleged writings and fragments of several pre-Christian Greek and Latin profane authors, destined to throw an entirely new light on ancient history. He claimed to have discovered them at Mantua. This work met at once both with believers in the genuineness of his sources, and with severe critics who accused him of willful interpolation, or even fabrication. The spurious character of these "historians" of Annius, which he published both with and without commentaries, has long been admitted. It would appear that he was too credulous, and really believed the texts to be authentic. It may be recalled that Colbert left to the Bibliothèque Nationale at Paris a manuscript of the thirteenth century, supposed to contain fragments of the writings of two of these writers, i.e. Berosus and Megasthenes. The more important of his unpublished works are: "Volumen libris septuaginta distinctum de antiquitatibus et gestis Etruscorum"; "De correctione typographica chronicorum"; "De dignitate officii Magistri Sacri Palatii", and lastly, his "Chronologia Nova", wherein he undertakes to correct the anachronisms in the writings of Eusebius of Caesarea.
Stahl, in Kirchenlex., I, 866-867: Hurter, Nomenclator, IV, 954-955; Touron, Hommes ill. de l'ordre de S. Dominique, III, 655; Quetif and Echard, SS. Ord. Praed., II, 4-7.
JOS. SCHROEDER