OpenLLM-France/wikimedia huggingface dataset:
# Catholic Encyclopedia (1913)/Right Honourable Sir John Sparrow David Thompson

From volume 14 of the work.
Jurist and first Catholic Premier of Canada, b. at Halifax, Nova Scotia, 10 Nov., 1844; d. at Windsor Castle, England, 12 Dec., 1894. He was the son of John Sparrow Thompson, queen's printer in Nova Scotia, superintendent of the money order system, and native of Waterford, and of Catherine Pottinger, who was of Scottish descent. The parents on both sides were rigid Protestants. Young Thompson made a short course in the common schools and in the Free Church Academy in his native city. At the age of fifteen he began the study of law and at the same time of stenography. He was admitted to the bar in 1865 and for a short period he assisted in reporting the debates in the Nova Scotia Legislature. In 1870 he married Miss Annie E. Affleck and shortly afterwards became a Catholic. His progress in public life was rapid and brilliant. Beginning as an alderman in Halifax in 1871, he became a member of the House of Assembly in 1877, attorney-general in 1878, Premier of Nova Scotia in 1882, and a judge of the Supreme Court in the same year. In 1885 he became Minister of Justice of Canada, and from the time of his first great speech on the Riel question in 1886, his position as one of the greatest of Canadian parliamentarians was never disputed. In the federal arena his successes were brilliant and unbroken. In 1887 he went to Washington as legal adviser of the British Government in connection with the Fisheries Commission, and for this service was knighted by Queen Victoria. In 1892 he became Premier of Canada, and a year later he sat as one of the British arbitrators on the Behring Sea Commission at Paris. In recognition of this service he was appointed a member of the Privy Council of Great Britain. He died suddenly at Windsor Castle whither he was summoned by the queen, and his remains were conveyed to Halifax on H.M.S. Blenheim. A state funeral attended by state and church dignitaries from all parts of Canada, took place on 1 Jan., 1895. His remains were buried in Holy Cross cemetery. "All things considered", says Mr. J.S. Willison, a distinguished Canadian writer, "his is the most remarkable career which Canadian politics have developed."
HOPKINS, The Life and Work of the Right Hon. Sir John Thompson (Toronto, 1895); House of Commons Debates (Ottawa, 1886-94); MORRIS, An Elegy (London, 1894); O'BRIEN, Funeral Sermon on Sir John Thompson (Halifax, 1906); BOURINOT, Builders of Nova Scotia (Toronto, 1900).
Joseph A. Chisholm.
# Catholic Encyclopedia (1913)/Right of Option

From volume 11 of the work.
In canon law an option is a way of obtaining a benefice or a title, by the choice of the new titulary himself. Many chapters enjoyed this right formerly and it is still the privilege of some: the canon, who has held his office for the longest time may, in conformity with the statutory regulation, resign the prebend he enjoys to accept another that has become vacant. A second right of option existed in France before 1789: by virtue of a custom a prebendary, who was appointed to and had entered into possession of a benefice incompatible with one he already held, was entitled to select whichever of the two he preferred, when, according to the common law, he had already lost the incompatible benefice which he had previously held. The right of option still exists with regard to cardinalitial titles (see CARDINAL).
SCHNEIDER, Die bischoflichen Domkapitel (Mayence, 1885); VAN ESPEN, Jus ecclesiasticum universum (Cologne, 1778), part II, s. III, tit. 3, c. 4, t. I, 691; HINSCHIUS, System des katholischen, Kirchenrechts, II (Berlin, 1878), 615, 701.
A. VAN HOVE
# Catholic Encyclopedia (1913)/Ring of the Fisherman

From volume 6 of the work.
The earliest mention of the Fisherman's ring worn by the popes is in a letter of Clement IV written in 1265 to his nephew, Peter Grossi. The writer states that popes were then accustomed to seal their private letters with "the seal of the Fisherman", whereas public documents, he adds, were distinguished by the leaden "bulls" attached (see BULLS AND BRIEFS). From the fifteenth century, however, the Fisherman's ring has been used to seal the class of papal official documents known as Briefs. The Fisherman's ring is placed, by the cardinal camerlengo on the finger of a newly elected pope. It is made of gold, with a representation of St. Peter in a boat, fishing, and the name of the reigning pope around it.
BABINGTON in Dict. Christ. Antiq., s. v., 3.
MAURICE M. HASSETT
# Catholic Encyclopedia (1913)/Ricoldo da Monte di Croce

From volume 13 of the work.
Ricoldo da Monte di Croce (Pennini), b. at Florence about 1243; d. there 31 October, 1320. After studying in various great European schools, he became a Dominican, 1267; was a professor in several convents of Tuscany (1272-99), made a pilgrimage to the Holy Land (1288), and then travelled for many years as a missionary in western Asia, having his chief headquarters at Bagdad. He returned to Florence before 1302, and was chosen to high offices in his order. His "Itinerarium" (written about 1288-91; published in the original Latin at Leipzig; 1864; in Italian at Florence, 1793; in French at Paris, 1877) was intended as a guide-book for missionaries, and is an interesting description of the Oriental countries visited by him. The "Epistolæ de Perditione Acconis" are five letters in the form of lamentations over the fall of Ptolemais (written about 1292, published at Paris, 1884). Ricoldo's best known work is the "Contra Legem Sarracenorum", written at Bagdad, which has been very popular as a polemical source against Mohammedanism, and has been often edited (first published at Seville, 1500). The "Christianæ Fidei Confessio facta Sarracenis" (printed at Basle, 1543) is attributed to Ricoldo, and was probably written about the same time as the above mentioned works. Other works are: "Contra errores Judæorum" (MS. at Florence); "Libellus contra nationes orientales" (MSS. at Florence and Paris); "Contra Sarracenos et Alcoranum" (MS. at Paris); "De variis religionibus" (MS. at Turin). Very probably the last three works were written after his return to Europe. Ricoldo is also known to have written two theological works—a defence of the doctrines of St. Thomas (in collaboration with John of Pistoia, about 1285) and a commentary on the "Libri sententiarum" (before 1288). Ricoldo began a translation of the Koran about 1290, but it is not known whether this work was completed.
MANDONNET in Revue Biblique (1893), 44-61, 182-202, 584-607; ECHARD-QUÉTIF, Script. Ord. Proed., I, 506; TOURON, Hist. des Hommes illus. de l'ordre de St. Dom., I, 759-63; MURRAY, Discoveries and Travels in Asia, I, 197.
J. A. McHugh.
# Catholic Encyclopedia (1913)/François Lamy

From volume 8 of the work.
An ascetical and apologetic writer of the Congregation of St-Maur, b. in 1636 at Montireau in the Department of Eure-et-Loir; d. 11 April, 1711, at the Abbey of St-Denis near Paris. While fighting a duel he was saved from a fatal sword-thrust by a book of the Rule of St. Benedict which he carried in his pocket. Seeing the finger of God in this remark- able occurrence, he took the Benedictine habit at the monastery of St-Remi at Reims in 1658. Shortly after his elevation to the priesthood he was appointed subprior of St-Faron at Meaux, but a year later resigned this position out of humility. During 1672-5 he taught philosophy at the monasteries of Mont St-Quentin and St-Médard in Soissons. He was the first of the Maurists to teach the Cartesian system of philosophy. In 1676 he came to St-Germain-des-Prés near Paris where he taught theology until 1679. The general chapter of 1687 appointed him prior of Rebais in the Diocese of Meaux, but he was ordered by the king to resign his office in 1689. The remainder of his life he spent in literary pursuits at St-Denis. He was one of the most famous writers of his times and was an intimate friend of Bossuet. Of his twenty printed works the following are the most important: "Vérité évidente de la Religion chrétienne" (Paris, 1694); "Le Nouvel Athéisme Renversé, ou réfutation du système de Spinoza" (Paris, 1696; 2nd ed., Brussels, 1711); "Sentiments de piété sur la profession religieuse" (Paris, 1697); "De la Connaissance de soi-même" (6 vols., ibid., 1694-8; 2nd ed., 1700), which raised a controversy between the author and Malebranche concerning the disinterested love of God; "L'incrédule amené à la Religion par la Raison" (ibid., 1710); "De la Connaissance et de l'Amour de Dieu" (ibid., 1712); "Lettre d'un théologien à un de ses amis" (ibid., 1699); "Plainte de l'apologiste des Bénédictins à MM. les prélats de France" (ibid., 1699). In the last two treatises the author defends the Maurist edition of the works of St. Augustine against the Jansenists and the Jesuits.
TASSIN, Histoire litteraire de la Congregation de St-Maur (Brussels, 1770), 351-67; LE CERF, Bibliotheque historique et critique des auteurs de la Congregation de St-Maur (La Haye, 1726), 185-95.
MICHAEL OTT
# Catholic Encyclopedia (1913)/François Para du Phanjas

From volume 11 of the work.
Writer, b. at the castle of Phanja Champsaur, Basses-Alpes, 1724; d. at Paris, 1797. After his admission into the Society of Jesus in 1740, he taught mathematics and physics and later philosophy at Besançon. Many of his pupils became distinguished in the sciences and in apologetics. his was esteemed both for his learning and for his conciliatory disposition. On the suppression of the Society, the Archbishop of Paris and the Princess Adelaide granted him a pension. In 1791 he took the oath to the new authorities, but retracted it as soon as the pope had spoken. Amongst his works are: "Théorie des êtres sensibles" (5 vols., Paris, 1772; 4 vols., Paris, 1788); this work is both an encyclopedia of physics and a philosophy of the sciences; "Principes du calcul" (1st ed., Paris, 1773; 2nd ed., 1783); "Théories des nouvelles découvertes en physique et em chimie"; "Théorie des êtres insensibles" (3 vols., Paris, 1779). Para's eclecticism is not always too happy. He sides with Clarke in the latter's discussion with Leibniz as to the nature of absolute space. He keeps to close to Condillac's theory of the origin of ideas, and is deeply influenced by Malebranche's occasionalism. His works, "Les principles de la saine philosophie de la religion", and "Tableau historique et philosophique de la religion", proved very useful to the apologetics of the succeeding generation. The general treatment is marked by ingenuity in answering objections and the judicious use of his erudition.
SOMMERVOGEL, Bibl. de la C. de J., VI, 192; QUÉRARD, La France littéraire; ROCHAS Biographie du Dauphiné, II, 213; CHÉRIAS, Aperçu sur les illustrations gapençaises (1849); FELLER, Journal (1780), 507-23.
P. SCHEUER
# Catholic Encyclopedia (1913)/François Vachon de Belmont

From volume 2 of the work.
Fifth superior of the Sulpicians at Montreal, b. at Grenoble, France, 1645; d. 1732. He went to Canada in 1680 and was appointed a missionary among the Indians of La Montagne; he filled this position until 1700, when he succeeded Dollier de Casson as superior of the order. He erected at his own expense Fort de La Montagne on the site of the present Grand Séminaire, built the old seminary which still exists in the street of Notre Dame, and began the construction of the Lachine canal. Among his writings are: "Histoire du Canada", printed in the "Collection de mémoires et de relations sur l'histoire ancienne du Canada", published by the Historical Society of Quebec; "Histoire de l'eau-de-vie en Canada", printed in the above mentioned "Collection"; "Oraison funèbre de la Mère Bourgeoys", quoted by Faillon in "Vie de la Soeur Bourgeoys", II, 88-98; "Eloges de quelques personnes mortes en odeur de saintetá à Montréal", and a number of memoirs still in manuscript. Mention should also be made of the funeral oration of Bishop Montmorency-Laval, first Bishop of Quebec, delivered at Montreal, June, 1708.
BERTRAND, "Bibliothèque Sulpicienne ou hist. litt. de la c. de Saint-Sulpice (Paris 1900).
A. FOURNET
# Catholic Encyclopedia (1913)/François Malherbe

From volume 9 of the work.
French poet, b. at Caen, Normandy, in 1555; d. at Paris, 16 October, 1628. He was the eldest son of François Malherbe, councillor of the inferior court of judicature at Caen, and of Louise de Valois. It was the elder Malherbe's wish that François should follow his profession and succeed him in his office, and with this end in view, he sent his son, after his early studies at Caen and Paris, to complete his education at the Universities of Basle and Heidelberg. But the natural bent of his mind was not towards the law, and when he was barely twenty, François entered the service of Henri d'Angoulême, grand prieur of France and Governor of Provence. Malherbe's earliest experience in Provence was his infatuation for a young woman of the country, whose praises he sang under the name of Néréé; but on 1 October, 1581, he married Madeleine de Coriolis, and the union seems to have been a happy one. He remained ten years in Provence, becoming known through his "Larmes de St. Pierre," an imitation of Tansillo's verses and at best a puerile production. In 1586 Henri d'Angoulême was slain in a duel by Philip Altoviti, and Malherbe returned to Caen. He addressed an ode to Henry IV on the capture of Marseilles in 1596, and in 1600 presented to Maria de' Medici, who stopped at Aachen on her way to become the queen of Henry IV, verses which show his talent to have reached maturity.
Du Perron about this time recommended Malherbe to the favour of the king, and when in 1605 he came to Paris, Henry had him remain near him. The Duke of Bellegarde received the poet into his household, settled on him a pension, and made it possible for him to live at Court. At this time began his acquaintance with Racan, who became his first disciple, and a little later he started his correspondence with Peiresc. Since his arrival at Court, Malherbe had assumed the role of literary master and reformer. He made relentless war on the provincial expressions, neologisms, and defects of style in the prose writers and poets of the time. He gathered about him a select body of followers, to whom his opinions were oracular, and he was pitiless in his criticism of whatever fell below his canons of taste. He himself henceforth wrote few verses, his most touching lines being on the tragic death of the king in 1610. His son's death in a duel in 1627 did much to bring about Malherbe's own end, which came in the following year, and he was buried in Saint-Germain-l'Auxerrois. Malherbe has been charged with having "slain lyricism," and the reproach has been made against him that his crusade produced only Maynard, but the French language and its literature are indebted to him for a service which could hardly have been rendered by a man of greater genius.
Bibliography: ALPHERAN, Recherches biographiques sur Malherbe et sa famille (1840); HIPPEAU, Les ecrivains normandes (Caen, 1858); BRUNOT, La doctrine de Malherbe (Paris, 1890); ALLAIS, Malherbe (Paris, 1892).
Blanche M. Kelly.
# Christmas Carols, Ancient and Modern/God Rest You Merry, Gentlemen

GOD REST YOU MERRY, GENTLEMEN.
God rest you merry, gentlemen, Let nothing you dismay, For Jesus Christ our Saviour Was born upon this day, To save us all from Satan's power When we were gone astray. O tidings of comfort and joy, For Jesus Christ our Saviour was born on Christmas day.
In Bethlehem in Jury This blessed babe was born, And laid within a manger Upon this blessed morn; The which his mother Mary Nothing did take in scorn. O tidings, &c.
​From God our Heavenly Father A blessed Angel came, And unto certain Shepherds Brought tidings of the same, How that in Bethlehem was born The Son of God by name. O tidings, &c.
Fear not, then said the Angel, Let nothing you affright, This day is born a Saviour Of virtue, power, and might; So frequently to vanquish all The friends of Satan quite. O tidings, &c.
The Shepherds at those tidings Rejoiced much in mind. And left their flocks a feeding In tempest, storm, and wind. And went to Bethlehem straightway, This blessed babe to find. O tidings, &c.
But when to Bethlehem they came, Whereas this infant lay, They found him in a manger Where oxen feed on hay, His mother Mary kneeling Unto the Lord did pray. O tidings, &c.
​Now to the Lord sing praises, All you within this place, And with true love and brotherhood Each other now embrace; This holy tide of Christmas All others doth deface. O tidings, &c.
# Christmas Carols, Ancient and Modern/De Natiuitate 2

An annotated version of this text is available.
DE NATIUITATE.
Jhesu fili virginis miserere nobis.
Jhesu of a mayde y$^u$ woldest be born, to saue man kynde that was for lorne, and all for owr synnes: miserere nobis. Angelis ther were, mylde of mode, song to y$^t$ swete fode W$^t$ ioye and blisse: miserere nobis. In a cratche was y$^t$ chyde layde, bothe oxe & asse w$^t$ hym playde, w$^t$ ioye & blisse: miserere nobis. Then for vꝰ he shadde his blode, & allso he dyedde on y$^e$ rode, and for vꝰ y wysse: miserere nobis. And then to helle he toke the way to raunson h͏̃m y$^t$ ther lay, w$^t$ ioy & blisse: miserere nobis.
# Christmas Carols, Ancient and Modern/I Saw Three Ships

I SAW THREE SHIPS.
I saw three ships come sailing in
On Christmas day, on Christmas day;
I saw three ships come sailing in
On Christmas day in the morning.
And what was in those ships all three,
On Christmas day, on Christmas day?
And what was in those ships all three,
On Christmas day in the morning?
Our Saviour Christ and his lady,
On Christmas day, on Christmas day;
Our Saviour Christ and his lady,
On Christmas day in the morning.
Pray whither sailed those ships all three,
On Christmas day, on Christmas day?
Pray whither sailed those ships all three,
On Christmas day in the morning?
​O they sailed into Bethlehem,
On Christmas day, on Christmas day;
O they sailed into Bethlehem,
On Christmas day in the morning.
And all the bells on earth shall ring,
On Christmas day, on Christmas day;
And all the bells on earth shall ring,
On Christmas day in the morning.
And all the Angels in Heaven shall sing,
On Christmas day, on Christmas day;
And all the Angels in Heaven shall sing,
On Christmas day in the morning.
And all the Souls on Earth shall sing,
On Christmas day, on Christmas day;
And all the Souls on Earth shall sing,
On Christmas day in the morning.
Then let us all rejoice amain,
On Christmas day, on Christmas day;
Then let us all rejoice amain,
On Christmas day in the morning.
# Christmas Carols, Ancient and Modern/In die Nativitatis 2

IN DIE NATIVITATIS.
Nowell, nowell, nowell, nowell.
Who ys there that syngith so nowell, nowell?
I am here, syre cristsmasse;
Well come, my lord s$^r$ c$^ꝛ$stsmasse,
Welcome to vs all bothe more & lasse,
Com ner, nowell.
Dievs wous garde, brewe s$^{rs}$, tydȳgꝯ y zow bryng,
A mayde hath born a chylde full zong,
The weche causeth zew for to syng,
Nowell.
Criste is now born of a pure mayde,
In an oxe stalle he ys layde,
Wher'for syng we alle atte abrayde,
Nowell.
Bevvex bien par tutte la company,
Make gode chere & be ryght mery,
And syng w$^t$ vs now ioyfully,
Nowell.
# Christmas Carols, Ancient and Modern/Eya Jesus hodie natus est de Virgine

An annotated version of this text is available.
EYA JHC HODIE NATUS EST DE VIRGINE.
Blyssid be y$^t$ mayde mary, born he was of her body, godis sone y$^t$ syttit on hy, nõ ex uirili semine. In a manjor of an as Jhu lay & lullyd was, harde peynis for to pas, ꝑ peccante homine. Kyngs comỹ fro dyvesse londe, W$^t$ grete zyfts in þer honde, In bedlem y$^e$ child yey fonde, Stella ducte lumīe. Man & chyld bothe eld & ying Now in his blysful comyng, to y$^t$ chyld now we syng gɫa t' dñe. Nowel, nowel, in yis halle, Make merye I prey zu alle, On to y$^t$ chyld may we calle, ullo sine crimine.
# Christmas Carols, Ancient and Modern/De innocentibus

DE INNOCENTIBUS.
Worchepe we this holy day,
y$^t$ all innocentis for vs pray.
Herode y$^t$ was both wylde & wode,
ful muche he shadde of cristen blode,
To sle y$^t$ chylde so meke of mode
that mary bare, y$^t$ clene may.
Mary w$^t$ ih̃u forthe yfrawzt,
As the angell hur towzt
To flee the londe till h$^t$ wer' sowzt.
To epytte she toke hure way.
Herode sloo w$^t$ pryde & synne
Thowsands of ij zer' & w$^t$ ynne, The body of criste he thozft to wynne,
& to destrye the cristen fay.
Now ih̃u y$^t$ dyest for vs on the rode,
And c$^ꝛ$stendest innocents in his blode.
By the p̃yer of thy moder gode,
Bryng vꝰ to blysse y$^t$ lastith ay.
# Christmas Carols, Ancient and Modern/De Natiuitate 1

An annotated version of this text is available.
DE NATIUITATE.
Proface, welcom, well come, This tyme ys born a chylde of grace, y$^t$ for vꝰ mãkynde hathe take. proface. A kyngs sone and an emperoure ys comyn oute of a maydynys toure, w$^t$ vꝰ to dwelle w$^t$ grete honowre. proface. This holy tyme of cristsmesse All sorwe & synne we shulde relese, And caste away all heuynesse. ꝑface. The gode lord of this place entere Seith welcome to all y$^t$ now apere Vnto suche fare as ye fynde here. ꝑface. Well come be this new ere, And loke ye all be of gode chere, Oure lorde god be at our denere. ꝑface.
# Christmas Carols, Ancient and Modern/In die Nativitatis 1

IN DIE NATIVITATIS.
Nowell, nowell, nowell, nowell,
Tydyngꝯ gode y thyngke to telle.
The borys hede that we bryng here
Be tokeneth a p$^ꝛ$nce with owte pere,
Ys born' this day to bye vꝰ dere,
Nowell.
A bore ys a souerayn beste,
And acceptable in euꝛy feste,
So mote thys lord be to moste & leste, Nowell.
This borys hede we bryng w$^t$ song
In worchyp of hym that thus sprang
Of a virgyne to redresse all wrong,
Nowell.
# Christmas Carols, Ancient and Modern/In die Natiuitatis

An annotated version of this text is available.
IN DIE NATIUITATIS.
Meruele nozt, iosep, on Mary mylde; forsake hyr not they she be w$^t$ chylde. I iosep wonder how this may be, That mary wex gret when y and she euer haue leuyd in chastite; If she be w$^t$ chylde, hit ys not by me. Meruell not, Joseph. The holy gost w$^t$ mercifull disstens In here hathe entryd w$^t$ owte offens, God and man conceyued by hys p̃sens, An the virgyn pure w$^t$ owte violens. Meruell no, ioseph. What the angell of god to me dothe say, I ioseph muste and will vmble obay, Ellys pꝛuely y wolde have stole a way, But now will y srue her tille y$^t$ y day. mũell not, iosep. Josep, thow shalt her$^e$ mayde & moder fynde, here sone redemptor of all man kynde, Thy fore faders of paynes to unbynde; There for muse not this mater in thy mynde. mũell not.
# Catholic Encyclopedia (1913)/John de Trokelowe

From volume 15 of the work.
(THROWLOW, or THORLOW)
A monastic chronicler still living in 1330, but the dates of whose birth and death are unknown. He was a Benedictine monk of St. Albans who in 1294 was living in the dependent priory of Tynemouth, Northumberland. The prior and monks endeavoured to sever connection with St. Albans and to obtain independence by presenting the advowson to the king; but abbot John of Berkamsted resisted this arrangement, visited Tynemouth, and sent Trokelow with other monks as prisoners back to St. Alban's. There Trokelowe wrote his "Annales" including the period 1259 to 1296 and a useful account of the reign of Edward II, from 1307 to 1323, after which date his chronicle was continued by Henry de Blaneford. A reference made by Trokelowe to the execution of Mortimer shows that he was writing after 1330.
RILEY, Johannis de Trokelowe et Henrici de Blaneforde chronica et annales in Rolls Series (London, 1866). See also RILEY, Introduction to RISHANGER, Chronicle in the Chronica monastica S. Albani in the same series. HARDY, Descriptive Catalogue (London, 1871); HUNT in Dict. Nat. Biog.
Edwin Burton.