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

From volume 14 of the work.
One of the greatest scholars of the seventeenth century, born at Riom in the Department of Puy-de-Dome, France, October, 1559; died in Paris, 7 October 1651. He entered the Society of Jesus in 1576 and was appointed in 1581 professor of classical languages in Paris, where he numbered St. Francis de Sales among his pupils. Called to Rome in 1590, he was for sixteen years private secretary to the Jesuit superior general, Aquaviva, devoting his leisure moments during the same period to the study of the literary and historical treasures of antiquity. He entertained intimate relations with several learned men then present at Rome, among them Bellarmine and particularly Baronius, whom he was helpful in the composition of the "Annales". In 1608 he returned to Paris, and in 1637 became confessor to King Louis XIII. His first literary production appeared in 1610, and from that date until the end of this life almost every year witnessed the publication of some new work. The results of his literary labours are chiefly represented by editions of Greek and Latin Christian writings. Theodoret of Cyrus, Ennodius, Idatius of Gallicia, Sidonius Apollinaris, Theodulph of Orleans, Paschasius Radbertus, Flodoard, and Hincmar of Rheims are among the writers whose works he edited either completely or in part. Of great importance were his editions of the capitularies of Charles the Bald and successors and the ancient councils of France: "Karoli Calvi et successorum aliquot Franciae regum Capitula" (Paris, 1623); "Concilia antiqua Galliae" (Paris, 1629). His collected works, a complete list of which will be found in de Backer- Sommervogel (VII, 1237-60), were published in Paris in 1696 and again at Venice in 1728.
DE BACKER-SOMMERVOGEL, Bibl. De la comp. de Jésus, VII (Brussels, 1896), 1237-61; COLOMIÈS, Vie du Père Sirmond (La Rochelle, 1671); CHALMERS, Biog. Dict. (London, 1816), s. v.
N.A. WEBER
# Catholic Encyclopedia (1913)/Jacques Ozanam

From volume 11 of the work.
A French mathematician, born at Bouligneux (Ain), 1640; died in Paris, 3 April, 1717. He came of a rich family which had renounced the Jewish for the Catholic religion. From the same family sprang the better known Antoine-Frédéric Ozanam (q. v.). Though he began the study of theology to please his father, he was more strongly attracted to mathematics, which he mastered without the aid of a teacher. At the age of fifteen he produced a mathematical treatise. Upon the death of his father, he gave up theology after four years of study and began, at Lyons, to give free private instruction in mathematics. Later, as the family property passed entirely to his elder brother, he was reluctantly driven to accept fees for his lessons. In 1670, he published trigonometric and logarithmic tables more accurate than the then existing ones of Ulacq, Pitiscus, and Briggs. An act of kindness in lending money to two strangers secured for him the notice of M. d'Aguesseau, father of the chancellor, and an invitation to settle in Paris. There he enjoyed prosperity and contentment for many years. He married, had a large family, and derived an ample income from teaching mathematics to private pupils, chiefly foreigners. His mathematical publications were numerous and well received. The manuscript entitled "Les six livres de l'Arithmétique de Diophante augmentés et reduits à la spécieuse" received the praise of Leibnitz. "Récréations", translated later into English and well known to-day, was published in 1694. He was elected member of the Academy of Sciences in 1701. The death of his wife plunged him into deepest sorrow, and the loss of his foreign pupils through the War of the Spanish Succession, reduced him to poverty.
Ozanam was honoured more abroad than at home. He was devout, charitable, courageous, and of simple faith. As a young man he had overcome a passion for gaming. He was wont to say that it was for the doctors of the Sorbonne to dispute, for the pope to decide, and for a mathematician to go to heaven in a perpendicular line. Among his chief works are: "Table des sinus, tangentes, et sécantes" (Lyons, 1670); "Methode générale pour tracer des cadrans" (Paris, 1673); "Geometrie pratique" (Paris, 1684); "Traité des lignes du premier genre" (Paris, 1687); "De l'usage du compas" (Paris, 1688); "Dictionnaire mathématique" (Paris, 1691); "Cours de mathématiques" (Paris, 1693, 5 vols., tr. into English, London, 1712); "Traité de la fortification" (Paris, 1694); "Récréations mathématiques et physiques" (Paris, 1694, 2 vols., revised by Montucla, Paris, 1778, 4 vols., tr. by Hutton, London, 1803, 4 vols., revised by Riddle, London, 1844); "Nouvelle Trigonométrie" (Paris, 1698); "Méthode facile pour arpenter" (Paris, 1699); "Nouveaux Eléments d'Algèbre" (Amsterdam, 1702); "La Géographie et Cosmographie" (Paris, 1711); "La Perspective" (Paris, 1711).
FONTENELLE, Eloge d'Ozanam in Œuvres, I, 401-408 (Paris. 1825) or in Mém. de l'Acad. des sc. de Paris (Hist.), ann. 1717.
Paul H. Linehan.
# Catholic Encyclopedia (1913)/Jacques Viger

From volume 15 of the work.
French-Canadian antiquarian and archaeologist, b. at Montreal, 7 May, 1787; d. 12 Dec., 1858. He studied at the Sulpician college of Montreal. During the war of 1812 he served as captain in the "Voltigeurs" under de Salaberry. He was elected the first Mayor of Montreal (1833), and strove to improve its sanitary condition. Although he wrote little, his reputation as an archaeologist was universal, and the greatest contemporary historians of France and the United States have drawn from his collection of MSS., the fruit of forty years research. He compiled a chronicle under the title of "Sabretache" (28 vols.), wherein he gathered plans, maps, portraits, with valuable notes illustrating many contested historical points. He was the founder of the "Historical Society of Montreal". Pius IX honoured him with the knighthood of the Order of St. Gregory the Great.
BIBAUD, Le Pantheon canadien (Montreal, 1891); MORGAN, Bibliotheca canadensis (Ottawa, 1867).
LIONEL LINDSAY
# Catholic Encyclopedia (1913)/Jacques and Jean de Lamberville

From volume 8 of the work.
Jacques de Lamberville
Jesuit missionary, b. at Rouen, 1641; d. at Quebec, 1710. He joined the Society in 1661, and proceeded to Canada in 1675 to labour almost uninterruptedly on the Iroquois missions until his death. At Onondaga he discerned the soul of a saint in the Algonquin captive, Catherine Tegakwitha, whom he instructed and baptized. He helped his brother Jean to pacify the Iroquois, irritated by Governor de la Barres untimely campaign. After a few years of respite in Quebec and Montreal, he returned to Onondaga at the request of the natives, only to leave it in 1709 through the intrigues of Abraham Schuyler. Like his elder brother, he lived among the Iroquois during a period when the rivalry of the French and English to secure the alliance of that fierce nation endangered the lives of the missionaries. Charlevoix says he was "one of the holiest missionaries of New France"; he was called the "Divine man" by the Indians.
Jean de Lamberville
Elder brother of the preceding and also a Jesuit missionary, b. at Rouen, 1633; d. at Paris, 1714. He joined the Society in 1656, and came to Canada in 1669. He spent fourteen years with the Onondaga Iroquois. His patriotic aim was to maintain peace between the French and the Iroquois, with the latter of whom his influence was paramount. When Denonville secretly prepared to avenge the humiliating conditions of peace resulting from de la Barres rash expedition, Lambervilles life was greatly exposed through the governors fault, as he had been deceived into convoking the assembly at Cataracoui where several Iroquois chiefs were treacherously captured and condemned to the galleys; his reputation for honesty and uprightness alone saved him. He vainly strove to prevent the devastation of the Tsonnontouan villages, of which the massacre of Lachine (1689) was the retaliation. When the Onondagas and Mohawks harassed the French allies, Lamberville consented to negotiate peace. His wise diplomacy obtained a mitigation of the humiliating terms proposed at Governor Dongans instigation, and Denonville duly praised his ability and devotedness. From France where shattered health forced him to retire, he tried to come back to his mission$_,$ but death intervened in 1714. The Menology of the Society says that "he had the spiritual physiognomy of Brébeuf."
ROCHEMONTEIX, Les Jésuites et la Nouvelle France (Paris, 1896); LINDSAY, N. D. de Lorette en la Nouvelle France (Montreal, 1900); CAMPBELL, Pioneer Priests of North America (New York, 1908).
LIONEL LINDSAY
# Catholic Encyclopedia (1913)/Jaenbert

From volume 8 of the work.
(Jaenberht, Janbriht, Janibert, Jambert, Lambert, Lanbriht, Genegberht.)
Thirteenth Archbishop of Canterbury; died at Canterbury 11 or 12 August, 791: the exact date is uncertain; Florence of Worcester and the Anglo-Saxon Chronicle place it in 790; Symeon of Durham, the better authority, in 791. Nothing is known of his life till 760, when he was elected Abbot of St. Augustine's, Canterbury, and blessed by Archbishop Bregwin. When the archbishop died he was buried at Christ Church, and Jaenbert asserted the rights of his own abbey as the traditional burying-place with such vigour that according to a late tradition the monks of Christ Church elected him archbishop to avoid his appeal to Rome. He was consecrated on 2 February, 766, and received the pallium from Pope Paul I in 767. During his pontificate the struggle of Kent against the growing power of Offa of Mercia ended in the defeat of the former kingdom. Offa's policy for the aggrandizement of Mercia involved the creation of a separate archbishopric independent of Canterbury, and though Jaebert opposed this vigorously, Offa obtained the pope's consent, and the papal legates George and Theophylact held a council at Chelsea in 787 where Jaebert was forced to surrender much of the jurisdiction of Canterbury to Higbald, the newly elected Archbishop of Lichfield. The extent of the territory transferred is not recorded. Silver coins were minted by Jaebert, he being the earliest Archbishop of Canterbury of whose coinage specimens have been preserved.
EDWIN BURTON
# Catholic Encyclopedia (1913)/Synaus

From volume 14 of the work.
(SYNAITANSIS)
A titular see in Phrygia Pacatiana, suffragan of Laodicea. Nothing is known of the history of this city located by Ptolemy (V, ii, 22) in Great Phrygia, and in the sixth century by Hierocles (668, 13), in Phrygia Pacatiana, its metropolis being Laodicea. It is now Semao (or Simao), chief town of a caza in the vilayet of Broussa near the springs of Semav Sou, formerly Macestus, containing 5000 inhabitants all Mussulmans. It has a few inscriptions but no ruins. Le Quien (Oriens christianus, I, 813) mentions the following bishops: Arabius, represented by his metropolitan at Chalcedon (451); Pronimus, at Constantinople (553); Stephanus, at Nicæa (787); Constantine at Constantinople (869); Sisinnius and Eusebius, supporters respectively of St. Ignatius and Photius, at the Photian Council of Constantinople (879); Isaac, at the Council of Constantinople (1351), which approved the doctrines of Palamas. To these may be added Stephanus, whose name occurs in the inscription (eighth century?) "Corp. inser. græc.", 8666 perhaps the Stephanus mentioned in 787. In 1394 the See of Synaus was united to Philadelphia. In the seventh century it was still suffragan of Laodicea; it seems also that at this time it was united to the See of Ancyra, now Kilissé Keui. In the ninth century it was attached to the metropolis of Hierapolis and remained so till its disappearance, as appears from the Greek "Notitiæ episcopatuum"; however, the Roman Curia's official list of titular sees makes it suffragan of Laodicea.
HAMILTON, Researches in Asia Minor, II (London, 1842), 124; SMITH, Dict. of Greek and Roman Geog., s. v.; TEXIER, Asie mineure, 407; CUINET, La Turquie d'Asie, LV, 222; WÄCHTER, Der Verfall des Griechentums in Kleinasien im XIV. Jahrhundert (Leipzig, 1903), 62.
S. Pétridès.
# Catholic Encyclopedia (1913)/Syncelli

From volume 14 of the work.
(sygkelloi, from syn, with, and kellion, the Græcized form of the Latin cella, cell)
Syncelli, a name which in the early Church was given to those monks or clerics who lived in the same room with their bishops, and whose duty it was to be witnesses to the purity of their lives or to perform the daily spiritual exercises in common with them. In the Eastern Church they soon became the councillors and confessors of the patriarchs and bishops, and exerted a great influence over them. They held the first place after their masters and had a seat and vote in the councils of the Church. In the course of time the patriarchs took two or more syncelli, the most distinguished of whom was called protosyncellus (protosygkellos). Since the tenth century their influence began to decrease, but in the Greek Church they still exist. In the Latin Church they never became very influential, though popes and bishops had syncelli as witnesses of their mode of life (Gregory the Great, "Epistolarum libri XIV", IV, ep. xliv). They gradually developed into the consiliarii papales et episcopales (spiritual councillors).
PELLICCIA, De christ. eccl. politia, I (Cologne, 1829), 61 sq.; MORINUS, Comment. de sacris ecclesiœ ordinationibus, II (Paris, 1655); BINTERIM, Die vorzüglichsten Denkwürdigkeiten der christ-katholischen Kirche (Mainz, 1825-41), I; II, 61 sq.
MICHAEL OTT
# Catholic Encyclopedia (1913)/Synaxis

From volume 14 of the work.
Synaxis (synaxis from synago) means gathering, assembly, reunion. It is exactly equivalent to the Latin collecta (from colligere), and corresponds to synagogue (synagoge), the place of reunion. In Christian and liturgical use the Synaxis is the assembly for any religious function, either in the abstract sense (nomen actionis) or concretely for the people assembled (cf. German Sammlung and Versammlung). The verb synago occurs frequently in the New Testament, for gathering together a religious meeting (Acts, xi, 26; xiv, 27 etc.), as also for the Jewish services and councils (e.g. John, xi, 47). So also in the Apostolic Fathers (Didache, ix, 4; xiv, 1; I Clem., xxxiv, 7; in general for the union of the church, Ignatius, "Magn.", x, 3). We must distinguish the liturgical (eucharistic) from the aliturgical Synaxis, which consisted only of prayers, readings, psalms, out of which our Divine Office evolved. Dionysius the Pseudo-Areopagite uses the word only for the eucharistic service ("De eccles. hier.", iii, in P.G., III), and Cardinal Bona thinks that so it may have a mystic meaning, as referring to our union with God or Communion (Rerum liturg., I, iii, 3). But it occurs frequently for any religious assembly, and in this sense was adopted in the West by St. Benedict ("Regula Ben.", 17: "Vespertina Synaxis" - Vespers) and by John Cassian ("Collat.", IX, 34: "ad concludendam synaxim"; ed. Hurter, Innsbruck, 1887, p. 315) etc. In this signification the word is now archaic in Greek and Latin. It is preserved, however, in the Byzantine Calendar as the title of certain feasts on which the people assemble in some particular church for the Holy Liturgy, and therefore corresponds with the Roman statio. Thus 4 January is the "Synaxis of the Holy Seventy", that is the feast of the seventy disciples (Luke, x, 1, where the Vulgate has seventy-two, on which day the assembly was once made in some church (at Constantinople?) dedicated to them (Nilles, "Kalendarium manuale," I, 2nd ed., Innsbruck, 1896, p. 52); 26 December is the "Synaxis of the Theotokos and of Joseph the spouse and guardian of the Virgin", a feast in memory of the flight into Egypt, on which again the station was at a special church (ibid., 366).
ADRIAN FORTESCUE
# Catholic Encyclopedia (1913)/Synderesis

From volume 14 of the work.
Synderesis, or more correctly synteresis, is a term used by the Scholastic theologians to signify the habitual knowledge of the universal practical principles of moral action. The reasoning process in the field of speculative science presupposes certain fundamental axioms on which all science rests. Such are the principle of contradiction, "a thing cannot be and not be at the same time," and self-evident truths like "the whole is greater than its part". These are the first principles of the speculative intellect. In the field of moral conduct there are similar first principles of action, such as: "evil must be avoided, good done"; "Do not to others what you would not wish to be done to yourself"; "Parents should be honoured"; "We should live temperately and act justly". Such as these are self-evident truths in the field of moral conduct which any sane person will admit if he understands them. According to the Scholastics, the readiness with which such moral truths are apprehended by the practical intellect is due to the natural habit impressed on the cognitive faculty which they call synderesis. While conscience is a dictate of the practical reason deciding that any particular action is right or wrong, synderesis is a dictate of the same practical reason which has for its object the first general principles of moral action.
ST. THOMAS, Summa, I, Q. lxxix, a. 12 (Parma, 1852); PATUZZI, De ratione humana in MIGNE, Theologiae Cursus completus, XI (Paris, 1841).
T. Slater.
# Catholic Encyclopedia (1913)/Symmachus the Ebionite

From volume 14 of the work.
Author of one of the Greek versions of the Old Testament included by Origen in his Hexapla and Tetrapla. Some fragments of this version survive in what remains of the Hexapla. Symmachus also wrote "Commentaries", not extant, apparently to support the heresy of the Ebionites by attacking the Gospel of St. Matthew. "Origen states that he obtained these and other commentaries of Symmachus on the Scriptures from a certain Juliana, who, he says, inherited them from Symmachus himself" (Eusebius, "Hist. Eccl.", VI, xvii). Palladius (Hist. Laus., lxiv) found in a manuscript "very ancient and arranged in stichoi" the following entry made by Origen: "This book I found in the house of Juliana, the virgin in Caesarea, when I was hiding there; who said she had received it from Symmachus himself the interpreter of the Jews". The date of Origen's stay with Juliana was probably 238-41, i.e. during the persecution of Maximin, but this tell us nothing about the date of Symmachus's version of the Scriptures which was known to Origen when he wrote (about 228) his earliest commentaries (see Swete, "Introd. to O.T. in Greek". p. 50). It used commonly to be accepted, on the supposed authority of St. Epiphanius (De mens. et pond., xvi), that Symmachus flourished in the age of Severus (193-211), but the text of Epiphanius is full of the wildest blunders. The Syriac translator who (as was first pointed out by Lagarde), had a less corrupt text before him, reads Verus not Severus, and explains a little later that by this emperor is meant Marcus Aurelius (161-80). All that can be said is that there is nothing improbable about this date. Epiphanius says further that Symmachus was a Samaritan who having quarrelled with his own people went over to Judaism, but all other ancient authorities are unanimous in making him an Ebionite. From the language of many writers who speak of Symmachus (Ambrosiaster, "Prol. in Ep. ad Galat"; Philastrius, lxiii; St. Augustine, "Contra Faust.", XIX, iv, xii), Symmachus must have been a man of great importance in his sect, if not the founder of a sect within a sect. His version of the Old Testament was largely used by St. Jerome, who twice speaks of two editions of it. As a translator he aimed at writing good Greek and not at the slavish literalness of Aquila. "Aquila et Symmachus et Theodotio . . . diversum paene opus in eodem opere prodiderunt, alio nitente verbum de verbo exprimere, alio sensum potius sequi, tertio non multum a veteribus discrepare" (St. Jerome, "Prolog. in Euseb. Chronicon").
HARNACK, Gesch. der altchristl. Lit. bis Eusebius (3 vols., Leipzig, 1893-1904); Dict. Christ. Biog., s.v. Hexpla, Symmachus, Theodotion; SWETE, Introduct. to O.T. in Greek (London, 1891); Mercati, L'eta di Simmaco l'Interprete e S. Epifanio (Modena, 1892).
FRANCIS J. BACCHUS
# Catholic Encyclopedia (1913)/Synaxarion

From volume 14 of the work.
(synaxarion, collection)
The name of a liturgical book of the Byzantine Church. The exact meaning of the name has changed at various times. Its first use was for the index to the Biblical and other lessons to be read in church. In this sense it corresponds to the Latin Capitulare and Comes (see LESSONS IN THE LITURGY). Then the Synaxarion was filled up with the whole text of the pericopes to be read. As far as the Holy Liturgy was concerned this meant that it was replaced by the "Gospel" and "Apostle" books. Synaxarion remained the title for the index to the other lessons. Without changing its name it was filled up with complete texts of these lessons in the same way. As the lessons in the Byzantine Divine Office are always lives of saints, the Synaxarion became the collection of short lives of saints and accounts of events whose memory is kept (like the lessons of the second nocturn). It is often compared to the Roman Martyrology. The parallel would be more exact, if we imagine the second nocturn lessons arranged together in a separate book. The mere index of such lessons is generally called menologion heortastikon, a book hardly needed or used, since the Typikon supplies all that is wanted. There are a great number of medieval Synaxaria extant in manuscript. They are important for Byzantine heortology and church history. The short lives that form the lessons were composed or collected by various writers. Of these Symeon Metaphrastes (q. v.) is the most important. The accounts are of very varying historical value. Emperor Basil II (976-1025) ordered a revision of the Synaxarion, which forms an important element of the present official edition (Analecta Bollandiana, XIV, 1895, p. 404). The Synaxarion is not now used as a separate book; it is incorporated in the Menaia. The account of the saint or feast is read in the Orthros after the sixth ode of the Canon. It is printed in its place here, and bears each time the name synaxarion as title. Synaxarion then in modern use means, not the whole collection, but each separate lesson in the Menaia and other books. An example of such a Synaxarion (for St. Martin I, 13 April) will be found in Nilles, op. cit., infra, I, xlix. Certain metrical calendars extant in the Middle Ages were also called Synaxaria. Krumbacher ("Gesch. der byzantin, Lit.", 2nd ed., Munich, 1897, pp. 738, 755) describes those composed by Christopher of Mytilene (d. about 1050) and Theodore Prodromus (twelfth century).
The Menologion (Synaxarion) of Basil II was edited by URBINO (3 vols., 1727), reprinted in P.G., CXVII; ALLATIUS, De libris eccles. Graecorum (Paris, 1645), 78-93; DELAHAYE, Le Synaxaire de Sirmond in Analecta Bolland., XIV (1895), 396-434; GEDEON, Boudantinon heortologion in Syllogos, XXIV (1895), 121-60. See also MENAION.
ADRIAN FORTESCUE