OpenLLM-France/wikimedia huggingface dataset:
# 1911 Encyclopædia Britannica/Ribadeneira, Pedro A.

See also Pedro de Ribadeneira on Wikipedia; and our 1911 Encyclopædia Britannica disclaimer.
​RIBADENEIRA, PEDRO A. (1527–1611), hagiologist, was born at Toledo on the 1st of November 1527. As a lad he repaired to Rome for study, and there on the 18th.of September 1540 was admitted by Ignatius Loyola, in his thirteenth year, as one of the Society of (Jesus, which had not yet received papal sanction. He pursued his studies at Paris (1542) in philosophy and theology. Loyola, in 1555, sent him on a mission to Belgium; in pursuance of it he visited England in ​1558. A later result of his visit was his Historia Ecclesiastica del scisma del Reyno de Inglaterra (1588–1594), often reprinted, and used in later editions of N. Sander’s De Origine et Progressu Schismatis Anglicani. In 1560 he was made Provincial of the Society of Jesus in Tuscany, thence transferred as Provincial to Sicily in 1563, again employed in Flanders, and from 1571 in Spain. In 1574 he settled in Madrid, where he died on the 10th of September 1611. His most important work is the Life of Loyola (1572), which he was the first to write. In his first edition of the Life, as also in the second enlarged issue (1587), Ribadeneira affirmed that Loyola had wrought no miracle, except the foundation of his Society (thus making his claim parallel with that of Mahomet, whose only miracle, originally, was the Koran). In the process for the canonization of Loyola, a narrative published by Ribadeneira in 1609 exhibited miracles; and these are recorded in an abridgment of the Life by Ribadeneira (published posthumously in 1612) with a statement by Ribadeneira that he had known of them in 1572 but was not then satisfied of their proof. For this change of opinion he is taken to task by Bayle. That Ribadeneira was, though an able, a very credulous writer, is shown by his lives of the successors of Loyola in the generalship of the Society, Lainez and Borgia; and especially by his Flos Sanctorum (1599–1610), a collection of saints’ lives, entirely superseded by the labours of the Bollandists. His other works are numerous but of little moment, including his Tratado de la religion (1595), intended as a refutation of Machiavelli’s Prince.
See his autobiography in his Bibliotheca Scriptorum Societatis Jesu (1602 and 1608, supplemented by P. Alegambe and N. Sotwell in 1676); N. Antonio, Biotheea Hispana Nova (1788); Biographie Universelle (Michaud) (1842–1865). (A. Go.*)
# 1911 Encyclopædia Britannica/Saravia, Adrian

See also Hadrian à Saravia on Wikipedia; and our 1911 Encyclopædia Britannica disclaimer.
​SARAVIA, ADRIAN (1531-1613), theologian, was born at Hesdin, Pas-de-Calais, of a Spanish father and Flemish mother, both Protestants. He entered the ministry at Antwerp, had a hand in the Walloon Confession and gathered a Walloon congregation in Brussels. He migrated to the Channel Islands early in the reign of Elizabeth; and, after a period as schoolmaster, officiated (1564-1566) at St Peter's, Guernsey, then under Presbyterian discipline. Subsequently he held the mastership of the grammar school at Southampton, and in 1582 was professor of divinity and minister of the reformed church at Leiden. From Leiden he wrote (9 June 1585) to Lord Burghley advising the assumption of the protectorate of the Low Countries by Elizabeth. He became domiciled in England in 1587-1588, leaving Holland on the discovery of his complicity in a political plot, and was appointed (1588) rector of Tattenhall, Staffordshire. His first work, De diversis gradibus ministrorum Evangelii (1590; in English, 1592, and reprinted), was an argument for episcopacy, which led to a controversy with Theodore Beza, and gained him incorporation (9 June 1590) as D.D. at Oxford, and a prebend at Gloucester (22 Oct. 1591). On 6th December 1595 he was admitted to a canonry at Canterbury (which he resigned in 1602), and in the same year to the vicarage of Lewisham, Kent, where he became an intimate friend of Richard Hooker, his near neighbour, whom he absolved on his deathbed. He was made prebendary of Worcester (1601) and of Westminster (5 July 1601). In 1604, or early in 1605, he presented to James I. his Latin treatise on the Eucharist, which remained in the Royal Library unprinted, till in 1885 it was published (with translation and introduction) by Archdeacon G. A. Denison. In 1607 he was nominated one of the translators of the Authorised Version of 1611, his part being Genesis to end of Kings ii. On the 23rd of March 1610 he exchanged Lewisham for the rectory of Great Chart, Kent. He died at Canterbury on the 15th of January 1612, and was buried in the cathedral on the 19th of January.
See the particulars collected in Denison's “Notice of the Author” prefixed to De sacra eucharistia. (A. Go.*)
# 1911 Encyclopædia Britannica/Libertines

See also Libertine on Wikipedia; and our 1911 Encyclopædia Britannica disclaimer.
​LIBERTINES, the nickname, rather than the name, given to various political and social parties. It is futile to deduce the name from the Libertines of Acts vi. 9; these were “sons of freedmen,” for it is vain to make them citizens of an imaginary Libertum, or to substitute (with Beza) Libustines, in the sense of inhabitants of Libya. In a sense akin to the modern use of the term “libertine,” i.e. a person who sets the rules of morality, &c., at defiance, the word seems first to have been applied, as a stigma, to Anabaptists in the Low Countries (Mark Pattison, Essays, ii. 38). It has become especially attached to the liberal party in Geneva, opposed to Calvin and carrying on the tradition of the Liberators in that city; but the term was never applied to them till after Calvin’s death (F. W. Kampschulte, Johann Calvin). Calvin, who wrote against the “Libertins qui se nomment Spirituelz” (1545), never confused them with his political antagonists in Geneva, called Perrinistes from their leader Amadeo Perrin. The objects of Calvin’s polemic were the Anabaptists above mentioned, whose first obscure leader was Coppin of Lisle, followed by Quintin of Hennegau, by whom and his disciples, Bertram des Moulins and Claude Perseval, the principles of the sect were disseminated in France. Quintin was put to death as a heretic at Tournai in 1546. His most notable follower was Antoine Pocquet, a native of Enghien, Belgium, priest and almoner (1540–1549), afterwards pensioner of the queen of Navarre, who was a guest of Bucer at Strassburg (1543–1544) and died some time after 1560. Calvin (who had met Quintin in Paris) describes the doctrines he impugns as pantheistic and antinomian.
See Choisy in Herzog-Hauck’s Realencyklopädie (1902). (A. Go.*)
# Journal of American Folk-Lore/Volume 11/Issue 42

​Page:Journal of American Folk-Lore - Vol. 11 (1898).pdf/183
Chapters (not listed in original)
* The Growth of the Hopi Ritual, by J. Walter Fewkes
* Indian Corn Stories and Customs, by W. M. Beauchamp
* Rhymes of Korean Children, by E. B. Landis
* Our Old Poets and the Tinkers, by Frederick S. Arnold
* Popular American Plant-Names: Part 7, by Fanny D. Bergen
* Folk-Lore Scrap-Book
* Notes and Queries
* Local Meetings and Other Notices
* Bibliographical Notes
* The Corpus Christi Festival at St. Mary's PA.
# Dictionary of National Biography, 1885-1900/Hickes, John

​HICKES or HICKS, JOHN (1633–1685), nonconformist divine, elder brother of George Hickes [q. v.], was born in 1633 at Moorhouse, in the parish of Kirby Wiske, North Riding of Yorkshire. He was educated at Trinity College, Dublin, and became a fellow there. For a short time he held the rectory of Stoke Damerel, Devonshire (cf. Walker, Sufferings of the Clergy, ​ii. 417). At the Restoration Hickes obtained the perpetual curacy of Saltash, Cornwall, from which he was ejected by the Uniformity Act of 1662. He removed to Kingsbridge, Devonshire, where he got into trouble with the spiritual courts for keeping a conventicle. He boldly protested against alleged illegalities in proceedings taken at the time against nonconformists, gaining audience of the king in London on the introduction of Thomas Blood [q. v.] On the issue of the indulgence of 1672, he came up again with an address to the king from nonconformists in the west of England, and obtained from Charles the restitution of a third part of the fines already paid by the western dissenters under the conventicle acts.
Some time prior to May 1675 he became minister of a congregation at Portsmouth, where he remained till 1681. He then seems to have removed to Keynsham, Somerset, his residence at the time of the Monmouth rebellion. He joined Monmouth in 1685 at Shepton Mallet, believing him to be the legitimate heir to the throne. He denies, however, that he recruited for Monmouth in the west, and states that when Monmouth landed he was in the east country. His connection with Blood led to charges being brought against him of complicity in the murderous rescue of Colonel Mason and in the seizure of the crown jewels—allegations which were palpably false. After the defeat of Monmouth, Hickes and Richard Nelthorp were sheltered by Alice Lisle [q. v.]; but their hiding-place was betrayed by one Barter. Hickes was tried at Taunton, and executed for treason on 6 Oct. 1685. He wrote very pathetic letters from prison to his wife and nephew, and made an affecting speech before execution. He married, first, Abigail (d. 13 May 1675), daughter of John How and sister of John Howe (1630–1705) [q. v.], the presbyterian divine; secondly, about 1676, a person of property at Portsmouth. His letter to her (3 Oct. 1685) mentions his children James and Betty.
He published: 1. ‘A Narrative of the Illegal Sufferings … of many Christians … in the County of Devon,’ &c., 1671, 4to. 2. ‘A Discourse of the Excellency of the Heavenly Substance,’ &c., 1673, 12mo. Posthumous was: 3. ‘The Last Speech of … J. Hicks,’ &c. [1685], 4to. His letters and last speech (abridged) are in the ‘Western Martyrology,’ of which the fifth edition is dated 1705, 8vo.
[Western Martyrology, 1705, pp. 190 sq.; Calamy's Account, 1713, p. 248; Calamy's Continuation, 1727, i. 336 sq.; Palmer's Nonconformist's Memorial, 1802, i. 368 sq. (portrait, from a contemporary drawing); extracts from Portsmouth records, per Mr. W. Tarring.]
A. G.
# Dictionary of National Biography, 1885-1900/Hill, Thomas (1628?-1677?)

​HILL, THOMAS (1628?–1677?), nonconformist minister, was born at Derby. From the grammar school of Repton, Derbyshire, he entered the service of the first Earl of Chesterfield, but was admitted at Corpus Christi College, Cambridge, on 10 Sept. 1645. He graduated B.A., and left the university in 1649, rather than take the ‘engagement’ of loyalty to the Commonwealth; some years later he refused to preach before Cromwell. He became chaplain to the Countess of Chesterfield at Tamworth Castle, Warwickshire, and afterwards preacher at Elvaston, Derbyshire. On 16 Nov. 1652, having received a call from the parishioners of Orton-on-the-Hill with Twycross, Leicestershire, he was ordained at Ashbourne by the presbyterian classis of Wirksworth, Derbyshire, on 15 March 1653. Orton was a sequestrated vicarage; Hill duly paid the fifths to Roger Porter, his predecessor. In 1657 Hill declined an offer of the living of Tamworth. At the Restoration Porter was replaced at Orton by order of the House of Lords, and Hill was presented by the second Earl of Chesterfield to the perpetual curacy of Shuttington, Warwickshire. He did not conform in 1662, but does not appear to have been immediately ejected. His patron, who was the impropriator, gave him the tithe. The Five Mile Act (1665) ‘rendered him incapable of supplying the place himself.’ He removed to Lea Grange, near Orton, where he had a house of his own, and supplied Shuttington by help of ‘a worthy Worcestershire minister.’ He was a man of great learning and judgment, and a good preacher, with a fine voice. He died ‘about the fiftieth year of his age,’ having taken cold after preaching. The dates of his birth and death are conjectural; Samuel Shaw, born in 1635, was his schoolfellow at Repton, ‘tho' considerably junior.’ His widow was living in 1727. He seems to have published nothing. ​His son, Thomas Hill, M.A. (d. 1720), was a nonconformist tutor of some celebrity, who conducted an academy for training ministers at Derby (before 1714), at Hartshorn, and at Findern, Derbyshire, and died on 2 March 1720. He published, for the use of his pupils (who were to sing them) a selection of psalms in Latin and Greek verse, with title ‘Celleberrimi viri G. Buchanani Paraphrasis Poetica in Psalmos,’ &c., 1715, 12mo; the British Museum copy belonged to his most famous pupil, John Taylor, D.D., the hebraist.
[Calamy's Account, 1713, pp. 855 sq.; Calamy's Continuation, 1727, ii. 745 sq.; Walker's Sufferings of the Clergy, 1714, ii. 331; Christian Moderator, 1826, p. 241; Minutes of Wirksworth Classis, in Journal of Derbyshire Archæolog. and Nat. Hist. Soc., January 1880, pp. 164 sq.; extract from Register of Corp. Chr. Coll. Cambr. per the master.]
A. G.
# Dictionary of National Biography, 1885-1900/Joy, Francis

​JOY, FRANCIS (1697?–1790), printer, papermaker, and journalist, was born at Belfast about 1697. His family claims descent from Captain Thomas Joy, a follower of Arthur Chichester, lord Chichester of Belfast [q. v.] Francis Joy is said to have been originally a tailor; but the authority for this statement adds, with manifest exaggeration, that on setting up as a printer he ‘by mere dint of genius, made the types, the ink, the paper, and the press’ (A Series of Genuine Letters between Henry and Frances, 1757, by Elizabeth Griffith [q. v.]) Madden (United Irishmen, ii. 391) describes him as a conveyancer and notary public, and says that a printing establishment was made over to him by a printer in his debt. In 1737 Joy founded the ‘Belfast Newsletter,’ being, with the exception of a Waterford paper (established 1729), the oldest provincial newspaper in Ireland. The earliest extant copy is the first of an enlarged issue, No. 152, Friday, 16 Feb. 1738, printed by Joy at the ‘Peacock,’ in Bridge Street. On 10 June 1746 he announces that the ‘Newsletter’ is printed ‘on paper of his own manufacturing;’ on 30 Oct. 1747 the place of manufacture is specified as Randalstown, co. Antrim. Joy was the first papermaker in Ulster. Some time before 1752 he had ‘retired upon an easy fortune’ (Griffith), resigning business to his sons Henry and Robert. He died at Randalstown in June 1790 aged 93. The proprietorship of the ‘Newsletter’ remained in his family till the end of May 1795. Francis Joy's son Henry was the father of Henry Joy (1767–1838), chief baron of the exchequer in Ireland (see Times, 9 Jan. 1838). Another son, Robert, introduced a cotton manufacture into Belfast (1779), and was father of Henry Joy (d. 1835), a frequent writer in the ‘Newsletter,’ one of the authors of ‘Belfast Politics,’ 1794, 12mo (anon., with William Bruce (1757–1841) [q. v.]; enlarged by John Lawless, 1818, 8vo); Henry Joy also compiled ‘Historical Collections relative to the Town of Belfast,’ 1817, 8vo (anon.)
[Benn's History of Belfast, 1877 i. 437 sq., 512 sq., 1880 ii. 171 sq.; Anderson's Catalogue of Early Belfast Printed Books, 1890; information from McSkimin's Manuscripts, vol. iii. per R. M. Young, esq.]
A. G.
# Dictionary of National Biography, 1901 supplement/Browne, John (1823-1886)

​BROWNE, JOHN (1823–1886), non-conformist historian, eldest son of James Browne (1781–1857), congregational minister, by his wife Eliza (d. 1834), daughter of Richard Gedge, was born at North Walsham, Norfolk, on 6 Feb. 1823, He was educated ​(1839–44) at University College, London (graduating B.A. 1843 at the London University), and at Coward College, Torrington Square, London, under Thomas William Jenkyn. Leaving college in 1844, he ministered to the congregational church at Lowestoft, Suffolk. His first publication was a 'Guide to Lowestoft,' 1845. He left Lowestoft in 1846, and on 10 Sept. 1848 succeeded Andrew Ritchie (d. 26 Dec. 1848) as minister of the congregational church at Wrentham, Suffolk, where he was ordained on 1 Feb. 1849. His ministry was plain and practical, and his platform power was considerable. From 1804 he was secretary of the Suffolk Congregational Union. At the end of 1877 he published his 'History of Congregationalism and Memorials of the Churches of Norfolk and Suffolk' (8vo), a work on which he had been engaged for five years. It shows wide and accurate research, and he had long been a collector of manuscripts, rare volumes, and portraits bearing on his subject. In person short and stout, he was a man of solid qualities and genial frankness. He died on 4 April 1886, and was buried at Wrentham on 9 April. He married, in 1849, Mary Ann (d. 1899), eldest daughter of the Rev. H. H. Cross of Bermuda, and left a son and five daughters. Besides the above he published:
* 'Doles and Dissent' [1845], 12mo.
* 'The Congregational Church at Wrentham [Suffolk] … its History and Biographies,' 1854, 8 vo.
* 'Dissent and the Church ' [1870], 8vo (in reply to Rev. J. C. Ryle, afterwards bishop of Liverpool).
* 'The History and Antiquities of Covehithe,' 1874, 8vo.
He was a contributor to the Schaff-Herzog 'Religious Encyclopædia,' New York, 1882-4, 8vo.
[Browne's Hist. Cong. Norf. and Suff. 1877, pp. 321, 433, 532; Christian World, 8 April 1886; Schaff-Herzog Encyclopædia, 1894, supplement, p. 27; information from the Rev. James Browne, Bradford, Yorkshire; personal knowledge.]
A. G.
# Dictionary of National Biography, 1885-1900/Crane, Edward

​CRANE, EDWARD (1721–1749), presbyterian minister, eldest son of Roger Crane (d. 1760), of an old Lancashire family, attached to the parliamentary party and the presbyterian interest, was born at Preston in 1721, and was educated for the ministry in the academy of Caleb Rotheram, D.D., at Kendal (entered in 1738). He appears to have preached for a short time at Ormskirk on leaving the academy. In the summer of 1744 he did duty at Norwich in the absence of John Taylor, the Hebraist, and in March 1745 he was appointed assistant and intended successor to Peter Finch, Taylor's superannuated colleague. His stipend was 60l., but he was able to board for 18l. a year (including wine). In 1747 his congregation, anxious to see him married, raised his stipend to 80l. In 1748 the Dutch congregation at Norwich, worshipping in the choir of the Dominican church of St. John the Baptist, was without a pastor. Overtures were made to Crane, who agreed to undertake the office, in addition to his other duties. On 11 Aug. 1748 he sailed from Yarmouth to Rotterdam, and applied in due course for admission to the Amsterdam classis, with which the Dutch ministers of Norwich had usually been connected. His certificates of ordination and call were satisfactory, but as he scrupled at subscribing the Heidelberg catechism, his admission was refused. This shut him out from the privileges of a fund which would have secured an annuity to his widow. Crane learned Dutch, and began to preach in that language in March 1749. His promising career was suddenly cut short by a malignant fever. He died on 18 Aug. 1749, aged 28, and was buried in the Dutch church. He married (4 Aug. 1747) Mary Park of Ormskirk, and left a daughter Mary (born 1748). A posthumous son, Edward, born 1749, became an upholsterer at Bury St. Edmund's. Two ​ elegies to Crane's memory have been preserved.
A. G.
# Dictionary of National Biography, 1885-1900/Birch, James

​BIRCH, JAMES (fl. 1759–1795), heresiarch, was born in Wales, but the date is unknown. He became a watch-motion maker in London, living in Brewer's Yard, Golden Lane, Old Street Road, afterwards in Little Moorfields. He was converted to the Muggletonians, his name first appearing in their records 1 July 1759; that of Mrs. Birch is mentioned 22 July 1759. He wrote in 1771 a rhythmical account of his conversion ('Travels from the sixth to the ninth hour'), fifteen stanzas of eight lines each, dated 5 Dec. (unprinted). In 1772 he rejected two points of Muggletonian orthodoxy: viz. the doctrine that believers have present assurance of salvation (this, Birch thought, was often withheld till death); and the doctrine that God exercises no immediate oversight in human affairs, and affords no present inspiration (on these points Birch reverted to the original views of John Reeve, the founder, along with Lodowicke Muggleton, of the sect). So far he only led a party within the Muggletonian body, which has always been liable to eruptions of Reevite heresy. But in 1778 Birch began to claim personal inspiration; this lost him ten followers, headed by Martha, wife of Henry Collier. The Collierites were regarded by Muggletonians as mistaken friends; the Birchites were known as the Anti-church. Birch was maintained in independence by his followers, his right-hand man being William Matthews, of Bristol. In 1786 there were some thirty Birchites in London, and a larger number in Pembrokeshire. In 1809 they are alluded to in a 'divine song' by James Frost as 'anti-followers;' at this time and subsequently they had a place of meeting in the Barbican. Whether Birch himself was living in 1809 is not known; the last occurrence of his name in the Muggletonian archives is in 1795; two of his London followers were surviving in 1871 in old age. Birch published, about the end of last century, 'The Book of Cherubical Reason, with its Law and Nature; or of the Law and Priesthood of Reason,' &c.; and 'The Book upon the Gospel and Regeneration,' &c. They bear no date, but were sold by T. Herald, 60 Portpool Lane, Gray's Inn Lane. Very incoherent, they are scarcely intelligible even to the initiated in the small controversies from which they sprang. One of Birch's opinions is curious: 'Not one of the seed of Faith dies in childhood' (Cher. Reas. p. 46).
[MS. Records of the Muggletonian Church; Birch's Works (Brit. Mus. 1114 i. 3, 1 and 2); paper Ancient and Mod. Muggletonians, Trans. Liverpool Lit. and Phil. Soc. 1870.]
A. G.
# Dictionary of National Biography, 1885-1900/Birch, Thomas Ledlie

​BIRCH, THOMAS LEDLIE (fl. 1808), Irish presbyterian minister, was ordained minister of Saintfield, co. Down, on 21 May 1776. In 1794 he preached a sermon before the synod of Ulster, in which he specified 1818 as the date of the fall of the papacy. He was much opposed to the doctrines and ways of the seceders, and in 1796 published a pamphlet in which he tells how, by taking the bull by the horns, he kept them out of Saintfield. In 1798 he was mixed up with the insurrection, and, having been tried by court martial at Lisburn on 18 and 20 June, was permitted to emigrate to America, where he died on 12 April 1808. He published: 1. ‘The Obligation upon Christians, and especially Ministers, to be Exemplary in their Lives; particularly at this important period when the prophecies are seemingly about to be fulfilled,' &c., Belfast, 1794 (synodical sermon, Matt. v. 16). 2. ‘Physicians languishing under Disease. An Address to the Seceding or Associate Synod of Ireland upon certain tenets and practices, &c.,' Belfast, 1796.
[Belfast News-Letter, June 1798; Witherow's Hist. and Lit. Mem. of Presbyterianism in Ireland, and series, 1880.]
A. G.