OpenLLM-France/wikimedia huggingface dataset:
# Catholic Encyclopedia (1913)/Luisa de Carvajal

From volume 3 of the work.
Born 2 Jan., 1568, at Jaraizejo, Spain; died 2 Jan., 1614, at London, a lady of high birth, who received from God what appears to have been a special vocation to go to England and minister to those who were suffering for the Faith. Left an orphan at the age of six, she was brought up by her uncle and aunt at Pampeluna, where she showed evidence of extraordinary sanctity. She resolutely refused to marry; yet she had no attraction to the religious life. On the death of her aunt and uncle she collected a few women of her uncle's former household, and they led a life of prayer together. This continued for twelve years, until her Jesuit confessor at length allowed her to fulfil her desire of setting out for England, in 1605. On arriving in London, Luisa assembled a little community similar to the former one at Pampeluna. She spent her time in visiting those in prison, and going to the houses of others in danger of apprehension. She had the happiness of ministering to Father Roberts, O. S. B., and Thomas Somers, a secular priest, immediately before their martyrdom. Her life attracted the attention of the authorities, who said she was doing more to convert Protestants than twenty priests. On two occasions pretexts were found for putting her in prison; on each occasion she was released at the instance of the Spanish ambassador. Attempts were then made with the latter to procure her removal from the kingdom. These would probably in the end have succeeded, had they not been prevented by her death which occurred on her forty-sixth birthday.
A Spanish Life was published in 1632; LADY GEORGIANA FULLERTON, Life of Louisa de Carvajal, in Quarterly Series (London, 1873, 1881, 1889).
Bernard Ward
# Catholic Encyclopedia (1913)/Luke Joseph Hooke

From volume 7 of the work.
Born at Dublin in 1716; died at St. Cloud, Paris, 16 April, 1796, son of Nathaniel Hooke the historian. Owing to the penal laws which forbade the education of Catholics in Ireland, he was sent when young to Saint-Nicolas-du-Chardonnet, Paris, where he remained till he received the licentiate. He then entered the Sorbonne and graduated in 1736. In 1742 he was appointed to a chair of theology, and soon earned a high reputation for learning. On 18 November, 1751, he presided at the defence of the famous thesis of de Prades, which contained some dangerous errors and aroused violent protestations. Hooke, seeing the full force of the erroneous opinions, confessed that he had not read the thesis, withdrew his signature, and demanded the condemnation of the propositions. De Prades was suspended by the faculty which publicly censured the syndic, the grand-maître, and Hooke, the three signatories. Cardinal de Tencin, visitor of the Sorbonne, in virtue of a lettre de cachet and of his own authority, deprived Hooke of his chair, 3 May, 1752, and forced hun to leave the Sorbonne. In 1754 de Prades was pardoned by Benedict XIV, whereupon Hooke appealed to the cardinal and the papal secretary, but obtained only the recall of the lettre de cachet. Louis XV, however, granted him a pension. In 1762 he again presented himself for a chair and was appointed, in preference to a candidate of the archbishop De Beaumont, who refused his sanction and withdrew his students from Hooke's lectures. In consequence Hooke addressed to him his famous letter (1763), pleading for more lenient treatment in view of the pardon granted to de Prades, and making a profession of faith on the points impugned in the thesis. The Sorbonne upheld him and appointed him one of the censors who condemned Rousseau's "Emile". But as the archbishop was firm, Hooke resigned his theological professorship and accepted the chair of Hebrew. Some years later he was made curator of the Mazarin library. He held this position till 1791, when the Directory dismissed him for refusing to take the oath of the civil constitution of the clergy. He then withdrew to Saint-Cloud where he died. His principal work is "Religionis naturalis et revelatæ principia" (Paris, 1752), which was edited for the third time and annotated by his friend Dom Brewer, O.S.B. (Paris, 1774), a treatise which is justly regarded as the foundation of the modern science of Christian apologetics. His other writings are "Lettre à Mgr. l'Archevêque de Paris" (Paris, 1763); "Discours et réflexions critiques sur l'histoire et le gouvernement de l'ancienne Rome" (Paris, 1770-84), a translation of his father's history of Rome; "Mémoires du Maréchal de Berwick" (Paris, 1778), which he edited with notes; "Principes sur la nature et l'essence du pouvoir de l'église" (Paris, 1791). His "Religionis principia" is contained in Migne's "Cursus Theologiæ".
FELLER, Dictionnaire historique, s. v.; HURTER, Nomenclator; DOUAIS in Revue pratique d'apologétique (July, 1909), p. 501; GILLOW, Bibl. Dict. Eng. Cath., s. v.
A. A. MacErlean.
# Catholic Encyclopedia (1913)/Paul Heliae

From volume 7 of the work.
(POVL HELGESEN)
A Carmelite, opponent of the Reformation in Denmark, born at Warberg (in the Laen of Halland), about 1480; died after 1534, place unknown, In early youth he entered the Carmelite convent of his native town, where he received his first education, and in course of time obtained the degrees of Lecturer on Holy Scripture and Bachelor of Divinity; he was elected provincial in 1519 and soon after professor at the University of Copenhagen. In these positions he had to choose sides in the religious strife which broke out on the appointment of a Lutheran pastor to the parish of St. Nicholas, and the introduction of a new ecclesiastical code of distinctly schismatical tendencies. In a sermon preached at court he warmly defended the Catholic Faith and made some pointed remarks on the king's morals, with the result that he had to seek safety in flight until the dethronement of Christian II and the election of Frederick I procured a short respite to the Catholic religion. Unfortunately Helgesen through misdirected zeal, rendered his own faith suspect; he preached against simony, avarice, and other clerical vices with a vehemence peculiar to Protestant invectives, and also published a Danish translation of Luther's "Betbüchlein" (prayer book on the commandments, the Creed, the Our Father and Hail Mary); his object in placing Luther's work before the Catholics of Denmark was evidently to eliminate what was unsound in faith and to preserve only that which agreed with the doctrine of the Church; yet, owing to hurry, Helgesen allowed much to pass which should have been omitted, and failed to emphasize some of the most important dogmas.
The result was that both Catholics and Protestants remained for some time uncertain as to his real belief, and afterwards, when his attitude proved him to be an uncompromising adherent of the Catholic religion, he was nicknamed Vendekaabe (weathercock), under which name he went down to posterity. Nevertheless he missed no occasion to attack heresy, writing no less than six works in defence of the old faith, and taking part in public disputations. But all in vain; protected by the king (in flagrant violation of his oath), and fostered both by Germany and Sweden, the new religion grew every day more powerful; Catholic worship was gradually abolished, and Helgesen had the sorrow to see the convents of his order secularized. Nothing is known concerning his last days; Schmitt inclines to think that he met with a violent death during or after the siege of Roskilde (1536), and thus gained a martyr's crown; others are of opinion that he may have withdrawn to some convent abroad, perhaps in Holland.
SCHMITT, Der Karmeliter Paulus Heliae (Freiburg im Br., 1893), where there is a complete list of his works, whether extant or lost; among the former mention must be made of the polemical writings published by SECHER, Povel Eliesens danske Skrifter, I, 1855.
B. Zimmerman.
# Catholic Encyclopedia (1913)/Paul Maroni

From volume 9 of the work.
Missionary, b. 1 Nov., 1695. He entered the Austrian province of the Jesuits on 27 Oct., 1712, and, like many German and Austrian missionaries of that time, went in 1723 on the mission in Upper Marañon that belonged to the Quito province of the order. He worked for several years as professor of theology at Quito and then with great success as Indian missionary on the rivers Napo and Aguarico, converting a number of tribes to the Christian faith and founding a series of new reduciónes (i.e. settlements of converted Indians). At the same time he did great service in carefully exploring those regions, services which were duly acknowledged by the French geographer La Condamine, (see "Journal des Savants", Paris, March, 1750, 183). Maroni left behind him a number of valuable works which have only recently been published. Two of them are: "Diario de la entrada que hizo el P. Pablo Maroni de Ia C. d. J. por el rio coriño ó Pastaza . . . el año 1737", published by P. Sanvicente, S. J. in "El Industrial" (Quito, 1895), año IV., num 132, 133, 135; as also the "Noticias autenticas del famoso rio Marañon y misión apóstolica de la Compañia de Jesús de la provincia de Quito en los dilatados bosques de dicho rio escribilas por los anos de 1738 un misinero de la misma compania y las publicas ahora por primera vez Marcos Jimenez de la Espada" (Madrid, 1889), with maps drawn up by Maroni.
Neuer Welt-Bott, No 210, 282, 333, 565; CHANTREY-HERERA, Hist. de las Misiones de la Compania de J. en el Maranon Espanol (Madrid, 1901).
A. HUONDER
# Catholic Encyclopedia (1913)/Paul Majunke

From volume 9 of the work.
Catholic journalist, born at Gross-Schmograu in Silesia, 14 July, 1842; died at Hochkirch near Glogau, 21 May, 1899. He entered the University of Breslau in 1861, and devoted four years to the study of civil and canon law and Catholic theology. In 1867 he was ordained priest, and from 1869 to 1870 was editor of the "Kölnische Zeitung". From 1871 to 1878 he was editor-in-chief of the "Germania"; in 1874 he was elected member of the Reichstag, and in 1878 also of the Prussian House of Deputies, attaching himself to the Centre party. He encouraged Catholic journalism and, during the Kulturkampf, was a most zealous and fearless champion of the Catholic cause, at the cost of great personal sacrifices. Unfortunately, his uncompromising zeal frequently incited him to give expression to ill-timed utterances in both the public press and Parliament, and these led to an estrangement between him and the leading Catholics of the day. In 1874 he was condemned to one year's imprisonment for violation of the press laws. Even a motion in his favour carried by the Reichstag failed to secure the remission of his sentence. From 1878 to 1884 he was editor of the "Korrespondenz der Zentrumsblätter". After his appointment as parish priest of Hochkirch in 1884, he withdrew from but still continued his activity in journalism. His principal works are: "Geschichte des Kulturkampfs" (1886; 3rd ed., 1902); "Geschichtslügen" (1884; 17th ed., 1902), in collaboration with Galland and other friends. Some of his works - e. g., "Louise Lateau" (2nd ed., 1875) - awakened surprise by their pronounced mystical and prophetic strain. In "Luther's Selbstmord" (1892) he attempted to establish the untenable theory of Luther's suicide (concerning this question see Paulus, "Luther's Lebensende", 1898).
BETTELHEIM, Biograph. Jahrbuch, IV (1900), 258 sq.
THOMAS KENNEDY
# Catholic Encyclopedia (1913)/Paul Gabriel Antoine

From volume 1 of the work.
A French theologian, born at Lunéville, 10 January, 1678; died at Pont-à-Mousson, 22 January, 1743. At the age of fifteen he applied for admission into the Society of Jesus, and was received 9 October, 1693. On the completion of his studies, he taught "humanities" for several years, first a Pont-à-Mousson, and then at Colmar. Returning to the former city, he occupied the chair of philosophy, and later that of theology with considerable success, the first edition of his "Dogmatic Theology" appearing in 1723, and three years later is "Moral Theology" in three volumes. He was afterwards rector of the College of Pont-à-Mousson, where he died in his sixty-fifth year. His "Theologia universa, speculativa et dogmatica", embracing the whole field of scholastic inquiry met with an enthusiastic reception, and at once stamped the author as one of the first theologians of the age. It went through nine editions during his lifetime, and ten after his death. It is remarkable for its clearness and solidity. Still more flattering was the reception accorded his "Theologia moralis universa", first published in Nancy in 1726, in duodecima. It has since gone through sixty editions in different countries. The Roman edition of 1747, published by Philip Carbognano, O.M., contained several additions to the original, among them chapters on Condemned Propositions, Reserved Cases, decrees of Benedict XIV, etc. Antoine's "Moral Theology" was so highly esteemed by Benedict XIV that he prescribed its use by the students of the College of Propaganda, and it was likewise received by many of the bishops throughout France and Italy. Yet despite the fact that it is remarkable for three qualities seldom found united, viz, brevity, clearness, and completeness, it is no long a text-book at the present day. For, in the opinion of the learned Gury, Antoine inclines too much toward the side of severity, a judgment fully confirmed by St. Alphonsus Ligouri (Homo Ap., xvi, 108). Besides his theological works, Antoine published also several ascetical and devotional treatises.
Sommervogel, Bibliotheque de la c. de J., s. v.; Hurter, Nomenclator, II, 1289.
GEORGE F. JOHNSON
# Catholic Encyclopedia (1913)/Paul Bachmann

From volume 2 of the work.
(Amincola).
Catholic theological controversialist, born at Chemnitz, Saxony, about 1466. His biographical data are very meager. Nothing is known of his youth, and very little of his life, before his appearance as an opponent of the Lutheran movement. He entered the Order of Cîteaux at the convent of Altenzelle on the Mulde. He seems to have been employed as professor in the Cistercian house of studies newly founded at Leipzig. Here he won the degree of Master of Arts. He was made procurator and finally, in 1522, Abbot of Altenzelle, in succession to Abbot Martin (1493-1522). At the outbreak of Lutheranism, Bachmann sprang into prominence as one of its most energetic opponents. He was one of that distinguished group of scholars composed of Cochlaeus, Emser, Peter Forst, and Augustin von Alveldt, who, under the direction of John of Schleinitz, Bishop of Meissen, fought the movement in Saxony. Bachmann gave special attention to the reformation of monastic life and to a defense of the veneration of the Saints. While he was not wholly successful in preventing defection from the ranks of his own order, he at least hindered the secularization of his own monastery of Altenzelle during his lifetime. His vigorous defense of orthodoxy engaged him in a war of pamphlets with the reformers, in which his own contributions yield little in bitterness of tone and coarseness of language to those of his antagonists. In a contemporaneous satire entitled "Mors et sepultura doctrinae Lutheranae" (Strobel, Opuscula quaedam satirica et ludicra tempore Reform. scripta, Fase. 1, 1784, 49 sqq.) written in the style of the " Epistolae obscurorum virorum", Bachmann is very severely handled. A letter is there ascribed to him over the signature Hamnicolus, indignus Abatissa Monstri Cellensis in Misnia." Besides his controversial pamphlets Bachmann's writings comprise hymns and devotional works in prose and verse.
Streber in Kirchenlexicon, I, 1829.
Matthias Leimkuhler.
# Catholic Encyclopedia (1913)/Paul Godet des Marais

From volume 6 of the work.
Bishop of Chartres, France; b. at Talcy, near Blois, 1647; d. at Chartres, 1709. He studied at Saint-Sulpice, took the doctorate of theology at the Sorbonne, was ordained, and became (1677) superior of the "Séminaire des Trente-Trois". Louis XIV nominated him (1690) to the see of Chartres, but owing to difficulties between France and the Holy see the papal confirmation came only on 21 Jan., 1692. As spiritual director of Mme de Maintenon for whom he wrote "Lettres de direction", Godet used his influence to have Mme Guyon removed from Saint-Cyr. A stanch opponent of Quietism, he signed with Noailles and Bossuet the famous "Declaratio" condemning Fénelon's "Maximes des saints" (1697), and wrote (1698) several ordonnances, or pastoral letters, against the pseudo-mystical theories of Molinos, Fénelon, and Mme Guyon. He also did much to destroy Jansenism in France, refuted the cas de conscience (1703), commanded obedience to the papal constitution of Clement XI (1705), and severely censured Juénin's "Institutions théologiques" (1708). His zeal and charity as well as his orthodoxy, were set forth in an epitaph written by his successor, Monstiers de Mérinville.
J.F. SOLLIER
# Catholic Encyclopedia (1913)/Paul Atkinson of St. Francis

From volume 2 of the work.
One of the notable confessors of the English Church during the age which succeeded the persecution of blood. Having been condemned to perpetual imprisonment for his priesthood, about the year 1699, he died in confinement after having borne its pain more than thirty years. He was of a Yorkshire family and was called Mathew in baptism. He joined the English Franciscan convent at Douai in 1673, and had served with distinction on the English mission for twelve years, when he was betrayed by a maidservant for the 100 pound reward. One governor of his prison, Hurst Castle on the Solent, allowed him to walk outside the prison wall; but complaint was made of this and the leave was revoked.
J.H. POLLEN
# Catholic Encyclopedia (1913)/Canon (2)

From volume 3 of the work.
(Gr. κανών, rule, law, guide).
In music, the strictest of all contrapuntal forms. It consists in the imitation or repetition of a given melody or theme in its exact melodic progression and in thy same rhythmical form by one or more voices, not simultaneously, but one after another, at a half, whole, or two, measure distance, on any of its intervals. The word canon was originally applied to the law according to which the various voices were expected to imitate the typical melody (proposta, guida), these imitations not being written out in notes. It was during the great period of the Netherlands School (1450-1550) that the canon so a contrapuntal art-form received its greatest development and perfection, but it remained for the Roman, or Palestrina, School to give it its most complete application--to make it the vehicle for the highest ideals. On account of the placidity and repose resulting from extreme regularity, this form was employed by predilection in the finales of compositions for the Ordinary of the Mass. There are also instances, however, where the canon form is rnade use of throughout all the five numbers of the mass. Examples of this will be found in Palestrina's mass, "Ad caenam Agni providi" (Complete Works, X), and in the same master's five-part mass, "Repleatur os meum laude" (op. cit., XVII, 17, p. 105).
JOSEPH OTTEN
# Clason v. Indiana

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
306 U.S. 439
Clason v. Indiana
Argued: March 9, 1939. --- Decided: March 27, 1939
Messrs. William H. Thompson and Albert L. Rabb, both of Indianapolis, Ind., for appellant.
Messrs. Edward H. Knight, of Indianapolis, Ind., and Rexell A. Boyd, of Evansville, Ind., for appellee.
Mr. Justice McREYNOLDS delivered the opinion of the Court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Classic of Poetry

* related portals: Confucianism.
* sister projects: Wikipedia article, Commons category, quotes, Wikidata item.
Shi Jing (traditional Chinese: 詩經; simplified Chinese: 诗经; pinyin: Shī Jīng; Wade-Giles: Shih Ching), translated variously as the Classic of Poetry, the Book of Songs or the Book of Odes, is the earliest existing collection of Chinese poems. It comprises 305 poems, some possibly written as early as 1000 BC. The Confucian tradition holds that the collection, one of the Wu Jing, or Five Classics, came to what we have today after the editing of Confucius. The poems are written in four-character lines. The airs are in the style of folk songs, although the extent to which they are real folk songs or literary imitations is debated. The odes deal with matters of court and historical subjects, while the hymns blend history, myth and religious material.
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English-language translations of 詩經 include:
* The She King or Book of Poetry (1871), Vol. IV of The Chinese Classics by James Legge (external scans (multiple parts): 1, 2)
* The Religious Portions of the Shih King, a section of The Sacred Books of China, Pt. I (1879), by James Legge
* Shi King, trans. by William Jennings (1891)
* The Book of Songs, by Arthur Waley, edited with additional translations by Joseph R. Allen, New York: Grove Press, 1996.
* Book of Poetry, by Xu Yuanchong (許淵沖), edited by Jiang Shengzhang (姜勝章), Hunan, China: Hunan chubanshe, 1993.
* The Book of Odes. The Classic Anthology Defined by Confucius, by Ezra Pound, Cambridge: Harvard University Press, 1954.
* The Book of Odes, by Bernhard Karlgren, Stockholm: The Museum of Far Eastern Antiquities, 1950.
* The Odes of Confucius, trans. by L. C. Byng
# Clason v. Matko

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
223 U.S. 646
Clason v. Matko
Argued: February 26, 1912. --- Decided: March 11, 1912
Messrs. Edward M. Cleary and Edward J. Flanigan for appellant.
Messrs. A. R. Serven and John McGowan for appellees.
Mr. Justice McKenna delivered the opinion of the court:

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Catholic Encyclopedia (1913)/Ven. César de Bus

From volume 3 of the work.
A priest and founder of two religious congregations, b. 3 February, 1544, at Cavaillon, Comtat Venaissin (now France); d. 15 April, 1607, at Avignon. At eighteen he joined the king's army and took part in the war against the Huguenots. After the war he devoted some time to poetry and painting, but soon made up his mind to join the fleet which was then besieging La Rochelle. Owing to a serious sickness this design could not be carried out. Up to this time de Bus had led a pious and virtuous life, which, however during a sojourn of three years in Paris was changed for one of pleasure and dissipation. From Paris he went back to Cavaillon. Upon the death of his brother, a canon of Salon, he succeeded in obtaining the vacated benefice, which he sought for the gratification of his worldly ambitions. Shortly after this, however, he returned to a better life, resumed his studies, and in 1582 was ordained to the priesthood. He distinguished himself by his works of charity and his zeal in preaching and catechizing, and conceived the idea of instituting a congregation of priests who should devote themselves to the preaching of Christian Doctrine. In 1592, the "Prêtres séculiers de la doctrine chrétienne", or "Doctrinaires", were founded in the town of L'Isle and in the following year came to Avignon. This congregation was approved by Pope Clement VIII, 23 December, 1597. Besides the Doctrinaires, de Bus founded an order of women called "Filles de la doctrine chrétienne" and later the Ursulines. Pope Pius VII declared him Venerable in 1821. Five volumes of his "Instructions familières" were published (Paris, 1666).
DE BEAUVAIS, Vie du P. César de Bus (Paris, 1645); DUMAS, Vie du P. de Bus (Paris, 1703); HELYOT, Histoire des ordres religieux, revised ed. by BADICHE in MIGNE, Encyclopédie théologique (Paris, 1848), XXI; BRISCHAR in Kirchenlex., III, 1873, s.v. Doctrinarier; BAILLET, Les vies des saints (Paris, 1739), III, 617; HEIMBUCHER, Die orden und Kongregationen der kathol. Kirche (Paderborn, 1897), II, 338.
C.A. DUBRAY