OpenLLM-France/wikimedia huggingface dataset:
# Catholic Encyclopedia (1913)/St. Possidius

From volume 12 of the work.
Bishop of Calama in Numidia, author of a short life of St. Augustine and of an indiculus or list of St. Augustine's writings. The dates of his birth and death are unknown; he was alive and in exile in 437 according to Prosper, who, in his "Chronicle", records that Possidius and two other bishops were persecuted and expelled from their sees by the Vandal king, Genseric, who was an Arian. Possidius (Vita S. Augustini, xxxi), after describing the death of St. Augustine, speaks of his unbroken friendship with him for forty years. He also, speaking of himself in the third person, lets it be known that he was one of the clergy of St. Augustine's monastery (ibid., xii). The date of his promotion to the episcopate was, according to Tillemont, about 397. He followed St. Augustine's example and established a monastery at Calama. At a council, held at Carthage, Possidius challenged Crispinus, the Donatist Bishop of Calama, to a public discussion which the latter declined. Shortly afterwards one of Crispinus's clergy, bearing the same name as his bishop, attempted to assassinate Possidius. Legal proceedings were instituted against Crispinus, the bishop, who refused to punish his presbyter. He was proved to be a heretic and was heavily fined, but at the intercession of Possidius the fine was not exacted ("Vita", xii; St. Augustine, "Ep.", cv, 4; "Contra Crescon.", III, xlvi). In 407, Possidius served, with St. Augustine and five other bishops, on a committee appointed to adjudicate upon some ecclesiastical matter, the particulars of which are not known. In 408 he nearly lost his life in a riot stirred up by the pagans at Callama (St. Augustine, "Epp.", xc, xci, xciii). In 409 he was one of four bishops deputed to go to Italy to obtain the protection of the emperor against the Donatists. He was one of the seven bishops chosen to represent the Catholic party at the "Collatio" of 411. In 416 he assisted at the Council of Milevum, where fifty-nine Numidian bishops addressed a synodal letter to Innocent I, asking him to take action against Pelagianism. He joined with St. Augustine and three other bishops in a further letter to Innocent on the same subject, and was at the conference between St. Augustine and the Donatist Emeritus. When the Vandals invaded Africa, he fled to Hippo and was present at the death of St. Augustine (430). His "Vita S. Augustini", composed before the capture of Carthage (439), is included in all editions of the works of St. Augustine, and also printed in Hurter's "Opusc. SS. Patr.". His indiculus will be found in the last volume of Migne's edition of the works of St. Augustine and in the tenth volume of the Benedictine edition.
CEILLIER, Hist. des auteurs ecclés., XII; TILLEMONT, Mémoires, XIII.
F. J. BACCHUS
# Catholic Encyclopedia (1913)/St. Poppo

From volume 12 of the work.
Abbot, born 977; died at Marchiennes, 25 January, 1048. He belonged to a noble family of Flanders; his parents were Tizekinus and Adalwif. About the year 1000 he made a pilgrimage to the Holy Land with two others of his countrymen. Soon after this he also went on a pilgrimage to Rome. He was about to marry a lady of noble family, when an impressive experience led him to seek another mode of life. As he was journeying late at night a flame burst forth over his head and his lance radiated a brilliant light. He believed this to be an illumination of the Holy Spirit, and soon after, 1005, he entered the monastery of St. Thierry at Reims. About 1008 Abbot Richard of St. Vannes at Verdun, who was a zealous reformer of monasteries in the spirit of the reform of Cluny, took Poppo with him to his monastery. Richard made Poppo prior of St. Vaast d'Arras, in the Diocese of Cambrai, about 1013. Here Poppo proved himself to be the right man for the position, reclaimed the lands of the monastery from the rapacious vassals, and secured the possession of the monastery by deeds. Before 1016 he was appointed to the same position at Vasloges (Beloacum, Beaulieu) in the Diocese of Verdun. In 1020 the Emperor Henry II, who had become acquainted with Poppo in 1016, made him abbot of the royal Abbeys of Stablo (in Lower Lorraine, now Belgium) and Malmedy. Richard was very unwilling to lose him. Poppo also received in 1023 the Abbey of St. Maximin at Trier, and his importance became still greater during the reign of Conrad II. From St. Maximin the Cluniac reform now found its way into the German monasteries. The emperor placed one royal monastery after another under Poppo's control or supervision, as Limburg an der Hardt, Echternach, St. Gislen, Weissenburg, St. Gall, Hersfeld, Waulsort, and Hostières. In the third decade of the century Poppo gave these positions as abbot to his pupils. The bishops and laymen who had founded monasteries placed a series of other monasteries under his care, as St. Laurence at Liège, St. Vincent at Metz, St. Eucharius at Trier, Hohorst, Brauweiler, St. Vaast, Marchiennes, etc. However, the Cluniac reform had at the time no permanent success in Germany, because the monks were accustomed to a more independent and individual way of action and raised opposition. After 1038 the German court no longer supported the reform.
Personally Poppo practised the most severe asceticism. He had no interest in literary affairs, and also lacked the powers of organization and centralization. Neither was he particularly prominent in politics, and in the reign of Henry III he was no longer a person of importance. Death overtook him while he was on a journey on behalf of his efforts at monastic reform. His funeral took place in the presence of a great concourse of people at Stablo.
Klemens Löffler.
# Catholic Encyclopedia (1913)/St. Porphyrius

From volume 12 of the work.
Bishop of Gaza in Palestine, b. at Thessalonica about 347; d. at Gaza, 26 February, 420. After five years in the Egyptian desert of Scete he lived five years in a cave near the Jordan. In spite of his impaired health, he frequently visited the scene of the Resurrection. Here he met the Asiatic Mark, at a later date a deacon of his church and his biographer. To effect the sale of the property still owned by Porphyrius in his native city, Mark set out for Thessalonica and, upon his return, the proceeds were distributed among the monasteries of Egypt and among the necessitous in and around Jerusalem. In 392 Porphyrius was ordained to the priesthood, and the relic of the Holy Cross was intrusted to his care. In 395 he became Bishop of Gaza, a stronghold of paganism, with an insignificant Christian community. The attitude of the pagan population was hostile so that the bishop appealed to the emperor for protection and pleaded repeatedly for the destruction of pagan temples. He finally obtained an imperial rescript ordering the destruction of pagan sanctuaries at Gaza. A Christian church was erected on the site of the temple of Marnas. In 415 Porphyrius attended the Council of Diospolis. The "Vita S. Porphyrii" of Mark the Deacon, formerly known only in a Latin translation, was published in 1874 by M. Haupt in its original Greek text; a new edition was issued in 1895 by the Bonn Philological Society.
Acta SS., Feb., III (Paris, 1865), 649-66; NUTH, De Marci diaconi vita Porphyrii episcopi Gazensis quaestiones historicae et grammaticae (Bonn, 1897); Butler, Lives of the Saints, 26 Feb.
N.A. WEBER
# Catholic Encyclopedia (1913)/St. Philip of Jesus

From volume 12 of the work.
Born in Mexico, date unknown; died at Nagasaki early in February, 1597. Though unusually frivolous as a boy, he joined the Discalced Franciscans of the Province of St. Didacus, founded by St. Peter Baptista, with whom he suffered martyrdom later. After some months in the Order, Philip grew tired of monastic life, left the Franciscans in 1589, took up a mercantile career, and went to the Philippines, where he led a life of pleasure. Later he desired to re-enter the Franciscans and was again admitted at Manila in 1590. After some years he was to have been ordained at the monastery in Mexico, the episcopal See of Manila being at that time vacant. He sailed, 12 July, 1596, but a storm drove the vessel upon the coast of Japan. The governor of the province confiscated the ship and imprisoned its crew and passengers, among whom were another Franciscan, Juan de Zamorra, two Augustinians, and a Dominican. The discovery of soldiers, cannon, and ammunition on the ship led to the suspicion that it was intended for the conquest of Japan, and that the missionaries were merely to prepare the way for the soldiers. This was also said, falsely and unwarrantably, by one of the crew (cf. JAPAN, CHRISTIANITY IN JAPAN, Catholicism). This enraged the Japanese Emperor Hideyoshi, generally called Taicosama by Europeans. He commanded, 8 December, 1596, the arrest of the Franciscans in the monastery at Miako, now Kyoto, whither St. Philip had gone. The religious were kept prisoners in the monastery until 30 December, when they were transferred to the city prison. There were six Franciscans, seventeen Japanese tertiaries, and the Japanese Jesuit, Paul Miki, with his two native servants. The ears of the prisoners were cropped on 3 January, 1597, and they were paraded through the streets of Kyoto; on 21 January they were taken to Osaka, and thence to Nagasaki, which they reached on 5 February. They were taken to a mountain near the city, "Mount of the Martyrs", bound upon crosses, after which they were pierced with spears. St. Philip was beatified in 1627 by Urban VIII, and, with his companions, canonized 8 June, 1862, by Pius IX. He is the patron saint of the city of Mexico.
RIBADENEGRA, Historia de las Islas del Archipielago y Reynos de la Gran China, Tartaria . . . y Japon, V, VI (Barcelona, 1601); these are sometimes wrongly cited as Actas del martirio de San Pedro Bautista y sus companeros (Barcelona, 1601); Archivum franc. hist., I (Quaracchi, 1908), 536 sqq.; FRANCISCO DE S. ANTONIO, Chron. de la apostol. prov. de S. Gregorio . . . in Las Islas Philipinas, III (Manila, 1743), 31 sqq.; Acta SS., Feb.I, 723 sqq.; GERONIMO DE JESUS, Hist. della Christandad del Japon (1601); DA CIVEZZA, Saggio di Bibliog. Sanfrancesc. (Prato, 1879), 250, 590 sqq., 523; IDEM, Storia univ. delle missioni franc., VII, ii (Prato, 1891), 883 sqq.; DA ORIMA, Storia dei ventitre Martiri Giapponesi dell' Ord. Min. Osserv. (Rome, 1862); MELCHIORRI, Annal. Ord. Min. (Ancona, 1869), 101 sqq. 218 sqq., 260 sqq.
MICHAEL BIHL
# Catholic Encyclopedia (1913)/Kenraghty

From volume 8 of the work.
(KIMRACHA, KINRECHTIN, or MAKENRACHTUS; in Irish MACIONNRACHTAIGH, anglicized HANRATTY and ENRIGHT).
Irish priest, d. 30 April, 1585, at Clonmel, Co. Tipperary. He was the son of a silversmith at Kilmallock, embraced the ecclesiastical state, studied abroad, and graduated bachelor in theology. Returning to Ireland, he became chaplain to Gerald, sixteenth Earl of Desmond, and shared the fortunes of his patron's struggle against Queen Elizabeth. In September, 1583, a fugitive with the earl, he was surprised on Sliabh Luachra by Lord Roche's gallowglasses, and handed over to the Earl of Ormond. By Ormond's command he was chained to one Patrick Grant, and sent to prison at Clonmel. Here he lay in irons, exhorting, instructing, and hearing confessions at his prison grate until April, 1585. His jailer was then bribed by Victor White, a leading townsman, to release the priest for one night to say Mass and administer the Paschal Communion in White's house on Passion Sunday. The jailer secretly warned the President of Munster to take this opportunity of apprehending most of the neighbouring recusants at Mass. In the morning an armed force surrounded the house, arrested White and others seized the sacred vessels, and sought the priest everywhere. He had been hidden under straw at the first alarm, and, though wounded when the heap was probed, ultimately escaped to the woods. Learning, however, that White's life could not be saved but by his own surrender, he gave himself up, and was at once tried by martial law. Pardon and preferment were offered him for conforming, but he resolutely maintained the Catholic Faith and the pope's authorlty, and was executed as a traitor. His head was set up in the market-place, and his body, purchased from the soldiers, was buried behind the high altar of the Franciscan convent. He is one of the Irish martyrs whose cause of canonization is now in progress.
O'REILLY, Memorials of those who suffered for the Catholic Faith in Ireland (London, 1868); MURPHY, Our Martyrs (Dublin, 1896); Calendar of State papers, Ireland, 1574-1585 (London, 1867); O'SULLEVAN BEARR, Patriciana Deccas (Madrid, 1629); Holding in Spicilegium Ossoriense, Ist ser. (Dublin, 1874).
Charles McNeill.
# Catholic Encyclopedia (1913)/Kharput

From volume 8 of the work.
Armenian Uniat diocese created in 1850. The city of Kharput, Armenian Kharpert, which means "rocky fortress", is very ancient. Although it was built under the first Armenian kings it has nevertheless no history. It is situated on a mountain about 4350 feet high and there are still to be seen the ruined fortress and ancient tower, also walls rather well preserved. Because of its height and also owing to its lack of water, Kharput is being by degrees abandoned by its inhabitants, who have preferred to take up their abode in Mezré, a city about three miles distant in the plain. The two cities are in constant communication and Kharput still contains 30,000 inhabitants. It is the capital of the vilayet of Mamouret-ul-Aziz recently created. The Armenian Catholic diocese numbers 3000 faithful, 8 parishes, 6 churches, 3 chapels, 14 stations, 14 primary schools, chiefly at Kharput-Mezré and Malatia. There are about 72,000 Christians throughout the vilayet, which contains about 600,000 inhabitants. The Armenian Protestants have a large American mission at Kharput, which is the headquarters of all those in Armenia.
CUINET, La Turquie d'Asie, II (Paris, 1892), 317-357; Missiones Catholicoe (Rome, 1907), 755.
S. VAILHÉ
# Catholic Encyclopedia (1913)/Kingisel

From volume 8 of the work.
The name of two abbots who ruled Glastonbury in the seventh and eighth centuries respectively.
KINGISEL I
Kingisel I, whose name also appears as Hemgisel, Hengislus, and Hanigestus, became abbot in A.D. 678. According to William of Malmesbury it was during his first year of office that King Kentwine granted six hides to the abbey upon condition that the monks should always have the right of freely electing their abbot according to the Rule of Saint Benedict. In 681 King Baldred granted to him and his successors the manor of Pennard near Glastonbury. In this charter, which is given by Dugdale from the Ashmolean MS., the abbot's name is spelled differently in two sentences, a slip which has led Bishop Tanner (Notitia Monastica) and Mr. Eyston (Little Monument) to suppose that two different persons were referred to. It was during the reign of this abbot that King Ina began his series of munificent benefactions to the abbey. Kingisel I died in the year 705 and was succeeded by Berwald.
KINGISEL II
Kingisel II, whose name is also found as Cingislus, Cengillus, and Hengissingus, was apparently fourth abbot after his namesake; he succeeded to the position in the year 729 and died in 744. William of Malmesbury states that Ina's successor, Edelard, made him grants of land, and the Ashmolean MS. gives a charter of Cudred, or Cuthred, King of the West Saxons, which confirms to the abbey all the previous grants made to it. In this charter the name is spelled Hengisilus. His successor was Cumbertus. Almost the only record of these abbots consists in the various charters in which they are named. The question as to the genuineness of these early charters is a difficult one, but it may be safely said that at the present day the general trend of opinion is more favourable to them than was the case in 1826, at which date, however, Warner, in his "History of the Abbey of Glaston," wrote concerning Ina's charter, "The reasons for questioning its genuineness do not appear to be serious." (See also GLASTONBURY ABBEY).
TANNER, Notitia Monatica (London, 1744); WILLIAM OF MALMESBURY, De antiquitate Glastoniensis Ecclesioe in GALE, Scriptores, XV (Oxford, 1691), also ed. HEARNE (Oxford, 1722), and in MIGNE, P.L., CLXXIX; EYSTON, Little Monument to the. . .Abbey. . .of Glastonbury, ed. HEARNE (Oxford, 1722); WARNER, History of the Abbey of Glaston (Bath, 1826); DUGDALE, Monasticon Anglicanum, I (London, 1846). See also biography to article GLASTONBURY ABBEY.
G. ROGER HUDLESTON
# Catholic Encyclopedia (1913)/Kinloss

From volume 8 of the work.
(Gaelic ceann-loch, "head of the loch").
Cistercian abbey on the coast of Morayshire, Scotland, founded in 1150 or 1151 (authorities differ) by King David I, in gratitude, according to the popular legend, for having been guided into safety by a white dove when he had lost his way hunting in the adjacent forest. The monastery was colonized from Melrose and the greater part of the church and buildings were erected before 1200. Pope Alexander III confirmed the royal foundation to the second abbot, Reinerius, in 1174; and by 1229 the abbey was in a position to send out a colony to the newly-founded monastery of Culross in Perthshire. Kinloss was richly endowed by David's successors, and also by private benefactors, among its possessions being the valuable salmonfishings on the River Findhorn, granted by Robert Bruce and confirmed by James I and James IV. The abbots were mitred, with a seat in Parliament, and the house had a special prominence and importance as the only abbey in the extensive province of Moray. In the autumn of 1303 King Edward I, while on his progress through the north of Scotland, stayed at Kinloss for three weeks with a large retinue, and received the fealty of Abbot Thomas. Abbot Chrystal (1504-1535) did much for the material welfare of the house providing furniture for the church and books for the library; but the most illustrious of the twenty-four abbots who ruled the monastery was his successor Robert Reid, who held the priory of Beauly in commendam, together with the Abbacy of Kinloss. This wise, learned, and excellent prelate was sent as the king's commissioner to Henry VIII to treat for peace, and again to France in connection with the marriage of James V. He erected a new library and other buildings at his abbey, and carefully administered the property of the house. He became Bishop of Orkney in 1541, and his nephew Walter succeeded him as abbot. Walter conformed to Protestantism, and alienated most of the lands, which were erected into a temporal lordship in 1601 in favour of Edward Bruce, created Lord Bruce of Kinloss, a title still enjoyed by his descendant the Earl of Elgin, although the lands of Kinloss were sold in 1843 to Brodie of Lethen, which family now owns them. Only a few fragments remain of the abbey buildings, including the west cloister wall, two fine Norman arches, and a two-storied building with groined roof, traditionally called the "prior's chambers". The church has entirely disappeared.
FERRERIUS, Hist. Abbat. Kynloss., ed. BANNATYNE CLUB (1839); STUART, Records of the Monastery of Kinloss (Edinburgh, Soc. of Antiguaries, 1872); SHAW, Hist. of the Province of Moray, ed. GORDON (Glasgow, 1882), III, 160-182; ROBERTON, Scottish Abbeys and Cathedrals (Aberdeen, 1891), 93, 97; RAMPINI, Hist. of Moray and Nairn (Edinburgh, 1897) 116-118; WALCOTT, Ancient Ch. of Scotland (London, 1874), 176-179.
D.O. HUNTER-BLAIR
# Catholic Encyclopedia (1913)/Vincenzo Filliucci

From volume 6 of the work.
Jesuit moralist; b. at Sienna, Italy, 1566; d. at Rome 5 April, 1622. Having entered the Society of Jesus at the age of eighteen and made the usual course in classics, science, philosophy, and theology, he professed philosophy and mathematics for some years, and later became rector of the Jesuit college in his native city. Being summoned to Rome to fill the chair in moral theology in the Roman College, he taught there for ten years with great distinction. Paul V appointed him penitentiary of St. Peter's, a post he filled until his death in the following pontificate. Fillucci's greatest work, "Moralium Quæstionem de Christianis Officiis et Causibus Conscientiæ Tomi Duo", appeared in 1622, together with a posthumous "Appendix, de Statu Clericorum", forming a third volume, has frequently been reprinted in several counties of Europe. A "Synopsis Theologiæ Moralis", which likewise appeared posthumously in 1626, went through numerous editions. Fillucci is also known for his excellent "Brevis Instructio pro Confessionibus Excipiendis" (Ravensburg, 1626); this work is generally published as an appendix in all subsequent editions of his "Synopsis." Besides these published works, there is a manuscript, "Tractis de Censuris", preserved in the archives of the Roman College. As an authority in moral theology, Fr. Fillucci has ever been accorded high rank, though this did not save him from the attacks of the Jansenists. The "Provincial Letters" of Pascal, and "Les Extraits des Assertions" makes much capital out of their garbled quotations from his writings; while, in the anti-Jesuit tumult of 1762, the "parlement" of Bordeaux forbade his works, and the "parlement" of Rouen burnt them, together with twenty-eight other works by Jesuit authors.
Sommervogel, Bibl. de la C. de J., III, 735; IX, 340; de Backer, Bibl des Ecrevains de la Comp. de Jesu, I, 308; Hurter, Nomenclator Literarius, I, 364.
John F. X. Murphy.