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

From volume 8 of the work.
Titular see in the Province of Lycaonia, suffragan of Iconium. Isaura, the capital of the Isaurian tribes, an energetic and pillaging people, existed even before the expedition of Alexander. In order not to fall into the power of the Greek generals, Perdiccas and Philip, its inhabitants after a desperate resistance, buried themselves beneath the ruins of their city (Diodorus Siculus, XVIII, 22). Afterwards rebuilt, Isaura was a second time destroyed by P. Servilius, and then ceded to Amyntas, the last King of Galatia, who attempted to rebuild it and make it his capital (25 B.C.). Strabo, who gives these particulars, speaks of two cities, Isaura Palæa, and Isaura Nova, which existed in his time, and the information is correct. In the year 266 of our era Trebullian, one of the thirty tyrants, made Isaura his capital, but he was slain the next year. Ammianus Marcellinus (XIV, 7) in the fourth century speaks of the city as ruined. Isaura Nova is now Dorla in the sanjak and vilayet of Koniah. Ramsay discovered there recently more than fifty Greek inscriptions, the greater number Christian, as well as magnificent tombs. These monuments date from the third, fourth, and fifth centuries of our era. Epitaphs have been found of three bishops, Theophilus, Sisamoas, and Mamas, who lived between the years 250 and 400. Three other bishops are also known, Hilary, 381; Callistratus, somewhat later; Aetius, 451 Lequien, "Oriens christ.", I, 1085). The last named bishop bears the title of Isauropolis, the name of a city which also figures in the "Hieroclis Synecdemus" (ed. Parthey, 675, 12). As no "Notitiæ episcopatuum" makes mention of Isaura, or Isauropolis, Ramsay supposes that the Diocese of Isaura Nova was early joined with that of Leontopolis, the more recent name of Isaura Palæa which is mentioned in all the "Notitiæ". The site of Isaura Palæa has been discovered at Oloubounar in the vilayet of Koniah, where splendid ruins are still to be seen.
Ramsay, Studies in the History and Art of the Eastern Provinces of the Roman Empire (Aberdeen, 1906), 25-58; Smith, Dict. Greek and Roman Geog., II, 65; Texier, Asie Mineure (Paris, 1862), 654-60; Bulletin de correspondance hellénique (1883), 315; (1887), 767-70.
S. VAILHÉ
# Catholic Encyclopedia (1913)/Isionda

From volume 8 of the work.
A titular see in the province of Pamphylia Secunda; it was a suffragan of Perge. Artemidorus, mentioned by Strabo (XII, vii, 2; XIII, iv, 15), places this city in Pisidia, and Strabo himself (XIII, iv, 17) locates it, under the name of Isinda, in the region of Termessos. Polybius (Excerta de leg., 31), Ptolemy (V, 5), and Stephen of Byzantium call it Isionda, Isindos, Pisinda, Sinda; it is similarly refered to in the "Notitiae episcopatuum." Lequien (Oriens Christ., I, 1033) gives the names of five bisihops who assisted at the OEcumenical Councils of Nicaea, Ephesus, Chalcedon and Constantinople (553), and at the Photian synod in 878. The probable location of this town, which has no history, is at Istanoz or Stanos, a nahié of the sanjak of Adalia, in the vilayet of Koniah.
S. VAILHÉ
# Catholic Encyclopedia (1913)/Aloys Karl Ohler

From volume 11 of the work.
Educationist, born at Mainz, 2 January, 1817; died there, 24 August, 1889. He attended the gymnasium at Mainz, studied theology at Giessen, and was ordained at Mainz on 14 August, 1839. His first charge was that of chaplain at Seligenstadt. Like his colleague, Moufang, he was one of the founders and teachers of the Progymnasium of that city. He became spiritual director of St. Rochus Hospital at Mainz in 1845, and pastor at Abenheim near Worms in 1847. On 21 June, 1852, he was appointed director of the Hessian Catholic teachers' training college at Bensheim. During the fifteen years of his administration, encouraged by Bishop von Ketteler, Ohler laboured to infuse a better spirit into the Catholic teaching body of Hesse. On 8 April, 1867, he was made a canon of the cathedral chapter of Mainz, given charge of educational matters, and appointed lecturer in pedagogy and catechetics at the episcopal seminary-a position he held until the seminary was closed during the Kulturkampf in 1878. Ohler's chief work is "Lehrbuch der Erziehung und des Unterrichtes" (Mainz, 1861; 10th ed., 1884). The fundamental idea of the work is that the education of Catholic youth should be conducted on Catholic principles, Church and school co-operating harmoniously to this end. The work was intended for the use of the clergy as well as for teachers. Ohler adapted from the Italian: "Cajetanus maria von Bergamo, Ermahnungen im Beichtstuhle" (5th ed., Mainz, 1886), "Johannes Baptista Lambruschini, Der geistliche Führer" (Mainz, 1848; 12th ed., 1872), and an abridged edition of the latter, "Der kleine geistliche Führer" (1851; 6th ed., 1861).
FRIEDRICH LAUCHERT
# Catholic Encyclopedia (1913)/Aloys Senefelder

From volume 13 of the work.
Principally known as the inventor of lithography, b. at Prague, 6 Nov., 1771; d. at Munich, 26 February, 1834. His father, an actor at the Royal Theatre of Munich, was playing at Prague at the time of the birth of his son. The young Senefelder studied at Munich, and received a scholarship of 120 florins a year for his diligence, which enabled him to study jurisprudence at Ingolstadt. The death of his father in 1791 forced him to cease his studies in order to help support his mother and a family of eight sisters and brothers. After attempting to become an actor, he took up dramatic writing, at which he was at first fairly successful. Because of difficulty in finding a publisher, he tried to devise means for printing his productions himself, and began a series of experiments with etching and copper-plates until he discovered, in 1796, that Kilheim lime-stone could be used for the purpose. He soon found that etching was not necessary, owing to the fact that grease and water do not mix. By his method the marking is done upon the stone with a greasy composition of soap, wax, and lamp-blark, and then the plate is washed over with water, which soaks into the unmarked parts of the stone. The printing ink is I then applied and | adheres only to the marked places, while the water protects the rest of the plate; a number of impressions can then be obtained. This process he called "chemical" printing. The numerous improvements and developments of the art made by him were rewarded in later years by the gold medal of the "Society of Encouragement" of England, the highest medal of the "Polytechnische Verein fur Baiern", the gold honorary medal of the order for Civilverdienst of the Bavarian Crown, and various other prizes.
In spite of great financial difficulties, continued discouragement, and repeated disappointments, he remained unselfishly devoted to high ideals. In his autobiography (introduction to "Lehrbuch") he expresses the desire that his invention "may bring to mankind manifold benefits and may tend to raise it upon a nobler plane, but may never be misused for an evil purpose. May the Almighty grant this! Then blessed be the hour in which I made my invention!" His principal publication was "Vollstandiges Lehrbuch der Steindruckerei" (Munich and Vienna, 1818). This was translated into French (Paris, 1819), English (London, 1819), and Italian (Naples, 1824).
ENGELMANN, Lithographie (Leipsig, 1843); NAGLER, Aloys Senefelder and Simon Schmidt als Rivalen (Munich, 1862); SCHLOTKE, Senefelder Album (Hamburg, 1871); PFEILSCHMIDT, Aloys Senefelder (Dresden, 1877); RICHMOND, Grammar of Lithography (London, 1885); HOLLAND, Allg. Deutsche Biogr. XXXIV (Leipzig, 1892), 8-23: PENNELL, Lithography and Lithographers (London, 1900); CUMMINGS, Handbook of Lithography (New York, 1904).
WILLIAM FOX
# Catholic Encyclopedia (1913)/Alonzo Coello Sánchez

From volume 13 of the work.
Born at Benyfayro, Valenciz, Spain, in 1513 or 1515; died at Madrid, 1590. His name Coello is certainly Portuguese, and was probably that of his mother. From his intimate conexion with Portugal, Philip II constantly referred to him as his "Portuguese Titian". We have no definite information that Sánchez was ever in Italy, but he certainly carefully copied the paintings of Titian under the influence of Sir Antonio Mor, who was his great master. In 1552 he accompanied him to Lisbon when Mor was sent by Charles V to paint the portraits of the royal family, and Sánchez then entered into the service of Don Juan of Portugal, who had married Joanna, the daughter of Charles and the sister of Philip II. On the death of the Infante Don Juan, his widow recommended her painter to her brother Philip, and as Mor had just left the Court and retired to Brussels, Philip II appointed Coello pintor de cámara. He was one of the earliest of the Spanish court portrait-painters, and as his work was in great demand he became a rich man. He painted Gregory XIII and Sixtus V, many of the grandees of Spain, Cardinal Farnese, and the Dukes of Florence and Savoy. He also executed considerable work at the Escorial and painted the triumphal arch erected at Madrid for the entry of Anne of Austria, wife of Philip II. Perhaps his most notable portrait, however, was that of St. Ignatius Loyola, executed from casts taken twenty-nine years before, and from instructions and sketches made by one of the fathers. His greatest portrait was that of his friend, Father Siguenza, which was engraved by Selma. He was buried at Valladolid, where he had founded a home for foundling children. His epitaph was written by López de Vega. Sánchez's colouring resembles that of Titian, and his portraits are powerful and lifelike. There is one in the National Portrait Gallery in London, another at Vienna, three at Brussels, and several at Madrid. One of the churches of that city also possesses a screen decorated by him and intended to be used during Holy Week. His pictures have always been highly esteemed in Spain, where they have sold for very large sums of money on the few occasions when they came into the market. Coello painted Philip II in almost every kind of costume, on foot and on horseback, and in many attitudes, but he is not generally considered to have been as successful with his royal patron as he was with some of the ecclesiastics, whose portraits he drew in noble proportions.
Pacheco, Arte de la pintura (Seville, 1649); Palomino de Castro y Velasco, El museo pictorico y escala optica (Madrid, 1715); Machado, Colleccao de memorias dos pintores (Lisbon, 1823); Stirling-Maxwell, Annals of the Artists of Spain (London, 1891); Hartley, Spanish Painting (London, 1904).
GEORGE CHARLES WILLIAMSON
# Catholic Encyclopedia (1913)/Alonzo de Alvarado

From volume 1 of the work.
​Alvarado, Alonzo de, a Knight of Santiago, b. at Secadura de Trasmura, near Burgos, date unknown; d. 1559. He came to America, and went to Peru with Pedro de Alvarado in 1534. He was no relative of the latter, however. While charged by some contemporaries with avarice and cruelty, it is undeniable that during the trying period of civil wars in Peru (about 1537 to 1555) Alvarado was an unflinching and determined adherent to the interests of Spain. He always sided with those whom he thought to be sincere representatives of the crown, and it was not always profitable and safe to be on that side. Thus, in 1537, he commanded the troops of Pizarro's followers, when Almagro claimed Cuzco. Defeated and captured by the latter at Abancay, after effecting his escape under great difficulties as well as dangers, and rejoining Pizarro, whom he looked upon as the legitimate governor of Peru, he took part in all the bloody troubles that followed, always as a prominent military leader and always unsuccessful when in immediate command. Still, he was counted upon as a mainstay of the Spanish cause, and occupied a high military position. When Francisco Hernandez Giron raised the standard of rebellion in 1553, Alvarado was put in command of the forces to oppose him. At Chuquinga, in 1554, Alvarado suffered a signal defeat at the hands of the insurgents. Overcome by melancholy in consequence of that last disaster, he pined away and died five years later. His principal achievement, however, was the pacification of Chachapoyas in northeastern Peru, in the years 1535 and 1536, this being the first step taken from Peru towards the Amazonian basin. Alvarado married in Spain while on a short visit, in 1544.
Documentos inéditos de Indias, Documentos para la historia de España.—The former especially contains a number of papers embodying valuable data on the military career of Alvarado. In the Relaciones geográficas de Indias (IV) there are data of a biographical nature and relating to the occupation of Chachapoyas mostly taken from the (as yet unpublished) third part of the Crónica del Perú by Pedro de Cieza.—Cieza, Crónica del Perú, first part, in Historiodares primitivos de Indias by Vedia (Madrid 1854), II; Zarate, Historia del descubrimiento y conquista del Perú, also in Vedia's Historiadores, II; Gutierrez de Santa Clara, Historia de las guerras civiles del Perú (Madrid, 1904–5—only three volumes published as yet); Diego Fernandez, Historia del Perú (1571); the works of Gomara, Oviedo, Herrera, etc., and modern sources.
Ad. F. Bandelier.
# Catholic Encyclopedia (1913)/Aloysius Bellecius

From volume 2 of the work.
Jesuit ascetic author, born at Freiburg im Breisgau, 15 February, 1704; died at Augsburg, 27 April, 1757. He taught philosophy one year and theology seven, and spent four years as a missionary in South America among the Indians living along the Amazon. Recalled to Europe, he was charged with the spiritual care of his religious brethren and later with the direction of the seminary of Porrentruy in the Diocese of Basle. He is the author of a number of ascetical works in Latin, most of which have been translated into different languages and often reprinted. The most noteworthy of these are: "Christianis pie moriens" (1749); "Virtutis Solidae praecipua impedimenta, subsidia, et incitamenta" (1755); "Medula Asceseos seu exercitia S.P. Ignatii" (1757); "Triduum Sacrum praecipue Religiosorum usui accomodatum" (1757). English translations of the last three have been made and are still in print. The first, entitled "Solid Virtue," is translated from the French (London, 1887); the second appeared under the title "Spiritual Exercises according to the method of St. Ignatius," translated from the Italian version of Father Bresciani, S.J. by William Hutch, D.D. (London, 1876). In this translation Father Bresciani slightly modified some of the opinions of Bellecius which he considered too rigid. The third translation was made by Father John Holtzer, S.J., and was published in New York in 1882. It is entitled: "Solid Virtue: A Triduum and Spiritual Conferences." The Triduum is an abridgement of Bellecius's larger work on "Solid Virtue"--an abridgement made by himself. The three Spiritual Conferences show practically in what solid virtue consists.
Bibliotheque de la compagnie de Jesus, I, 1260; Watrigant in dict. de theol. cath., II, 599.
S.H. FRISBEE
# Catholic Encyclopedia (1913)/Alonzo de Barcena

From volume 2 of the work.
(Also Barzana).
A native of Bacza in Andalusia, Spain, b. 1528; d. at Cuzco, Peru, 15 January, 1598. He became a Jesuit in 1565, and went to Paris in 1569. He was first destined for the missions of Heartier, whence he was ordered (1577) to Juli, on the shores of Lake Titicaca in Southern Peru. He became one of the founders of this important mission. Barcena remained in Central Bolivia for eleven years, when the Provincial Atienza sent him to Tucuman in Argentina. His work among the various tribes of that region and of Paraguay continued until 1593, when he was made Commissary of the Inquisition in those provinces. Exhausted physically by his long and arduous labors, Barcena died at Cuzco in Peru. He is credited with having had a practical knowledge of eleven Indian languages and with having written grammars, vocabularies, catechisms in most of them. These manuscripts are possibly still in the archives of Lima. Only one of his writings is known to have been published: a letter full of important ethnographic and linguistic detail, on the Indians of Tucuman, on the Calchaquis, and others. The letter (see below) published in 1885, is dated 8 September, 1594, at Asunción in Paraguay, and is addressed to the Provincial John Sebastian.
Calancha, Corónica moralizada (Lima, 163S), I; Lozano, Historia de la Compañía de Jesús de la provincia del Paraguay (Madrid, 1755); Idem, Descripción del Gran Chaco (Cordova, 1733); Lorenzo Hervas, Catalogo delle Lingue conosciuti e noticia della loro affinità e diversità (Foligno, 1784); Charlevoix, Historie du Paraguay (Paris, 1757); Saldamandando, Antiquos Jesuitas del Peru (Lima, 1882); Relaciones geográficas de Indias (Madrid, 1885), II, contains the Carta de P. Alonso de Barzana, de la Compañía de Jesus al P. Juan Sebastian, su Provincial, the letter mentioned above (Appendix 30, III); Ludewig, The Literature of American Aboriginal Indians (London, 1858), 76, mentions a work of Father Barcena under the title of Lexica et praecepta grammatica, item liber confessionis et precum in quinque Indorum Linguis (Peru, 1590); it is probably one of the manuscripts alluded to above. The title is taken from Sotwell, Bibliotheca Societatis Jesu (Rome, 1676).
Ad. F. Bandelier.
# Catholic Encyclopedia (1913)/Aloys Lütolf

From volume 9 of the work.
An ecclesiastical historian, born 23 July, 1824, in Gettnau near Willisau (Switzerland); died at Lucerne, 8 April, 1879. He made his early studies at the Jesuit College of Schwyz, and at the Lyceum at Lucerne, where he became an enthusiastic student of history. But as the political situation at that time did not permit of serious study, Lütolf, with a number of students of like youthful ardour, placed themselves in 1847 at the disposal of their country. For a time Lütolf was employed as private secretary at Lucerne, and also took part in the expedition of the Sonderbund army into the Canton of Ticino. From 1847 to 1849 he studied theology and history at Freiburg in Baden and at Munich, and in 1850 was ordained priest at Solothurn. After serving on the mission for a time, he taught history from 1852 to 1856 at the Catholic cantonal school of St. Gall. On the suppression of this school, Lütolf became parish priest at Lucerne. In 1864 he was appointed viceregent of the clerical seminary at Solothurn, in 1858 professor of church history, and shortly afterwards canon of St. Leodegar's chapter at Lucerne. In 1859 he began to publish his investigations made at St. Gall. The most important are "Sagen, Gebräuche und Legenden aus den fünf Orten" (Lucerne, 1865) and "Glaubensboten der Schweiz vor St. Gallus" (Lucerne, 1870), a valuable contribution to the ancient history of Switzerland. His "Leben und Bekenntnisse des I. L. S. Schiffmann" (Lucerne, 1861) is a creditable memorial to his former master, Father Schiffman; the book also contains important information about the famous pedagogue, Bishop Sailer, and his school in Switzerland. He also has a work on the historian Kopp, "Jos. Ant. Koppals Professor, Dichter, Staatsmann und Historiker" (Lucerne, 1868). The latter had shortly before his death given him his historical manuscripts, and commissioned him to complete his partly finished work, "Geschichte der eidgenössischen Bünde".
SCHMIDT, Erinnerungen an Dr. Al. Lütolf (Lucerne, 1880).
PATRICIUS SCHLAGER
# Catholic Encyclopedia (1913)/Polemonium

From volume 12 of the work.
Titular see in Pontus Polemoniacus, suffragan of Neocæsarea. At the mouth of the Sidenus, on the coast of Pontus in the region called Sidene, was a town called Side, which, it is believed, took the name of Polemonium in honour of Polemion, made King of Pontus by Marcus Antonius about 36 B.C. Doubtless its harbour gave it a certain importance, since it gave its name to the Pontus Polemoniacus. It is now the village of Pouleman in the vilayet of Trebizond, on the right bank of the Pouleman Tchai; the ruins of the ancient town, octagonal church, and ramparts, are on the left bank. Six of its bishops are known: Aretius, present at the Council of Neocæsarea in 320 (he was perhaps Bishop of Lagania); John, at Chalcedon (451), signer of the letter from the bishops of the province to Emperor Leo (458); Anastasius, at the Council of Constantinople (680); Domitius, at the Council of Constantinople (692); Constantine, at Nicæa (787); John, at Constantinople (869 and 879). The "Notitiæ episcopatuum" mentions the see until the thirteenth century.
SMITH, Dict. of Greek and Roman Geog., s. v., gives bibliography of ancient authors; RAMSAY, Asia Minor, 325; LE QUIEN, Oriens christ, I, 515. See also MUELLER'S notes to Ptolemy, ed. Didot, I, 867.
S. Pétridès.
# Catholic Encyclopedia (1913)/Pogla

From volume 12 of the work.
(ta Pogla)
Titular see in Pamphylia secunda. Pogla is mentioned only by Ptolemy, V, 5, possibly by Hierocles, "Synecdemus", 689, 4, but the name is written Socla and it refers without doubt to another locality. Money was coined with the pagan pogleon (Head, "Historia numorum", 591). At present it is the town of Foughla, sandjak of Adalia, vilayet of Koniah. Le Quien (Oriens christianus, I, 1027) mentions two bishops Paul, present at the Council of Chalcedon (451) and Nicephorus at the Council of Nicæa (787). The "Notitiæ Episcopatuum" continue to mention the see among the suffragans of Perge as late as the thirteenth century.
RADET, The Cities of Pisidia, extract from the Revue Archæologique (Paris, 1893), p. 13.
S. Pétridès.
# Catholic Encyclopedia (1913)/Pluscarden Priory

From volume 12 of the work.
Founded in 1230 by Alexander III, King of Scotland, six miles from Elgin, Morayshire, for monks of the Valliscaulian Order, whose mother-house was that of Val-des-Choux, Burgundy. Pluscarden was the first of the three Scottish monasteries of the order whose observance was a combination of the Carthusian and Cistercian rule. In 1454 Nicholas V transferred the two surviving monks of the Benedictine priory of Urquhart to form one community with the six monks of Pluscarden, the latter assuming the Benedictine rule and habit. Pluscarden thus became a dependency of Dunfermline Abbey, whose sacrist, William de Boyis, was appointed prior. Mr. Macphail, a non-Catholic, refutes the calumny that the union was due to the "very licentious" lives of the Valliscaulian monks. The last prior, Alexander Dunbar, died in 1560, and Alexander Seton, later Earl of Dunfermline, a secret Catholic, became commendator; in consequence the monks were never dispersed. They numbered thirteen in 1524; in1586 one still survived. After various vicissitudes the property was acquired by John, third Marquess of Bute, who partially restored the buildings. The nave of the church was never completed. The aisleless choir (56 feet long), and the transepts (measuring 92 feet), are roofless. In the north wall of the chancel is a "sacrament house" - the stone tabernacle occasionally met with in Scottish churches. Stone steps connect the transept with the dormitory. Consecration crosses and the remains of interesting frescoes are still visible. A northern chapel was added by Prior Dunbar; with this exception the architecture is chiefly Early English. East of the cloister garth - 100 feet square - stands the calefactory, its vaulted roof upheld by two pillars; this long served for a Presbyterian kirk. The well preserved chapter-house has stone benches round the walls, and a central pillar supports the groining. The dormitory above was formerly used as a tenants' ballroom. The buildings, standing in lovely surroundings, are full of charm. Some holly trees in the garden are probably relics of monastic days.
BIRCH, Ordinale Conventus Vallis Caulium (London 1900); MACPHAIL, History of the religious House of Pluscardyn (1881); SKENE, The Book of Pluscarden in Historians of Scotland Series (Edinburgh, 1880).
Michael Barrett.