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

From volume 4 of the work.
A branch of the Order of Saint Clare, founded by Beatriz de Silva. Isabel, the daughter of Edward, King of Portugal, having married John II (1406-1454) of Castile, took her kinswoman, Beatriz de Silva, sister of James I, Count of Portalegre, with her. The beautiful Beatriz, however, aroused the suspicion and jealousy of the queen, and was imprisoned. Escaping, she fled to the Sisters of St. Dominic at Toledo, where she lived about forty years. Her veneration for the Immaculate Conception of Mary inspired her to found, with twelve companions, a special order in honour of Mary's privilege. Queen Isabella gave her the castle of Galliana in 1484. The sisters followed the Cistercian rule, reciting the Office of the Blessed Virgin in addition. Beatriz died 1 Sept., 1490, at the age of sixty-six.
Through the influence of Ximnenes de Cisneros, the famous Archbishop of Toledo, the Conceptionists were subordinated to the Franciscans, and in 1501 they adopted the rules of the Order of Saint Clare, modified with the authorization of Alexander VI. Julius II sanctioned them anew in 1506; Quiñonez, provincial of the Franciscans of Castile, and later general of the entire order, drew up their constitution in 1516. The second convent was founded at Torrigo, another at Madrid in 1512, and one at Assisi in the same year. Maria Theresa of Austria, daughter of Philip IV of Spain, summoned them to the Faubourg Saint-Germain at Paris, where the Sisters of Saint Clare adopted their rules, which were again modified by a Brief of Clement X. The Conceptionists wear a white habit and scapular with a blue cloak, and an image of the Blessed Virgin on their habit. The celebrated Maria de Agreda (q. v ), author of "The Mystical City of God", was a Conceptionist. The Conceptionist congregation is at present spread widely throughout Spain and Belgium.
HÉLYOT, Hist. des ordres monastiques, VII, 334-39; WADDING, Annales Min. (Rome, 1736), XV, 451, XVI; HEIMBUCHER, Die Orden und Kongregationen der kath. Kirche (Paderborn, 1907), II, 488 sqq.; Acta Ordinis Min. (1907), XVI, 347 sqq.; Hist. abrégée de l'ordre de Ste Claire d'Assise (Lyons and Paris, 1906), II, 259 sqq.
MICHAEL BIHL.
# Catholic Encyclopedia (1913)/Compromise (in Canon Law)

From volume 4 of the work.
Compromise, in a general sense, is a mutual promise or contract of two parties in controversy to refer their differences to the decision of arbitrators. Compromise (Lat. Compromissum) may take place either in elections or in other matters in which dispute arises. In the latter case it may be effected either by law or by option. If the arbiter holds his positiOn by prescription of law, ex jure, the compromise is by law or necessary; if by agreement of the parties, the compromise is by option or voluntary (arbiter compromissarius). In compromise by law the arbiter juris is compelled to take the office; his sentence can be appealed from; but he has coercive power over all and can examine and punish. Whereas in compromise by option the voluntary arbiter is free to undertake the office; there is no appeal from his decision, for the parties freely bind themselves to abide by it; he can only take cognizance of the case; and his duties and powers are defined, conferred and imposed by the parties who have freely chosen him. According to Roman law, and also the old canon law (jus vetus), there was no appeal from the decision of the voluntary arbiter. Later canon law, however, admits of an extrajudicial appeal (provocatio ad causam), especially if there be manifest injustice in the decision. If more than one arbiter be appointed, the number should be an odd one. The subject of compromise can only be such matter as lies within the disposition of the contesting parties. Hence causes beyond the disposal of private parties cannot be made the subject of compromise, as, e. g., criminal causes, matrimonial causes properly so called, causes reserved by law to the supreme courts.
Compromise in elections consists in a commission given by the body of electors to one or several persons to designate the elected person in the place of all. This compromise, in order to be valid, must be the act of all the electors, unless it results from a pontifical declaration. It is not necessary that the compromissarii thus chosen belong to the chapter (q. v.) or to the body of electors; they must, however, be clerics, as laymen cannot exercise ecclesiastical jurisdiction and are expressly excluded from elections by law. The electors can posit conditions which must be fulfilled by the arbiters, if they are not against the general canon law. If such conditions are legitimate, they must be fulfilled under penalty of nullity of the compromise or of the election thus performed. In all absolute and unconditioned compromise the arbiters are bound only by the general laws of procedure to be observed in elections. If the person thus designated by the compromissarii be qualified and worthy, and the form and the limits of the compromise be observed, the electors must abide by the result of this decision.
PERMANEDER in Kirchenlex., III, 778; FERRARIS, Prompta Bibliotheca (Rome, 1885), I, s. v. Arbiter, Arbitrator; TAUNTON, The Law of the Church (London, 1906), s. v. Arbiter.
LEO GANS.
# Christabel; Kubla Khan; The Pains of Sleep (1816)/The Pains of Sleep

The Pains of Sleep.
page
THE PAINS OF SLEEP.
Ere on my bed my limbs I lay, It hath not been my use to pray With moving lips or bended knees; But silently, by slow degrees, My spirit I to Love compose, In humble Trust mine eye-lids close,
With reverential resignation, No wish conceived, no thought expressed! Only a sense of supplication, A sense o'er all my soul imprest That I am weak, yet not unblest, Since in me, round me, every where Eternal Strength and Wisdom are.
But yester-night I pray'd aloud In anguish and in agony, Up-starting from the fiendish crowd Of shapes and thoughts that tortured me: A lurid light, a trampling throng, Sense of intolerable wrong, And whom I scorn'd, those only strong! Thirst of revenge, the powerless will Still baffled, and yet burning still! Desire with loathing strangely mixed On wild or hateful objects fixed.
Fantastic passions! mad'ning brawl! And shame and terror over all! Deeds to be hid which were not hid, Which all confused I could not know, Whether I suffered, or I did: For all seemed guilt, remorse or woe, My own or others still the same Life-stifling fear, soul-stifling shame!
So two nights passed: the night's dismay Sadden'd and stunn'd the coming day. Sleep, the wide blessing, seemed to me Distemper's worst calamity. The third night, when my own loud scream Had waked me from the fiendish dream, O'ercome with sufferings strange and wild, I wept as I had been a child; And having thus by tears subdued My anguish to a milder mood,
Such punishments, I said, were due To natures deepliest stain'd with sin: For aye entempesting anew Th'unfathomable hell within The horror of their deeds to view, To know and loathe, yet wish and do! Such griefs with such men well agree, But wherefore, wherefore fall on me? To be beloved is all I need, And whom I love, I love indeed.
London: Printed by W. Bulmer and Co. Cleveland-row, St. James's.
# Christ the Lord Is Risen Today (Wesley)

* related portals: Hymns.
* sister projects: Wikipedia article, Commons category, Wikidata item.
"Christ the Lord Is Risen Today" was first published as "Hymn for Easter Day" Hymns and Sacred Songs in 1739. It is a variation on the earlier hymn "Jesus Christ Is Risen Today".
This hymn is often sung to the anonymous tune Easter Hymn (sometimes incorrectly credited to John Worgan); other tunes commonly used include Nassau (Anonymous), Gwalchmai by Joseph David Jones, and Llanfair by Robert Williams.
* "Christ the Lord Is Risen To-day" in The Army and Navy Hymnal, 1920
* "Christ the Lord Is Risen Today" (unsourced)
# Christabel; Kubla Khan; The Pains of Sleep (1816)

This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
Christabel.
page
CHRISTABEL,
&c.
BY
S. T. COLERIDGE, ESQ.
THIRD EDITION.
LONDON :
PRINTED FOR JOHN MURRAY, ALBEMARLE-STREET, BY WILLIAM BULMER AND CO. CLEVELAND-ROW, ST. JAMES'S.
1816.
page
* Christabel
* Kubla Khan, or a Vision in a Dream
* The Pains of Sleep
# Christ the Lord Is Risen Today (unsourced)

This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
Christ the Lord is risen today, Alleluia! Sons of men and angels say, Alleluia!
Raise your joys and triumphs high, Alleluia! Sing, ye heavens, and earth reply, Alleluia!
Love's redeeming work is done, Alleluia! Fought the fight, the battle won, Alleluia! Death in vain forbids him rise, Alleluia! Christ has opened paradise, Alleluia!
Vain the stone, the watch, the seal, Alleluia! Christ hath burst the gates of hell, Alleluia! Death in vain forbids His rise, Alleluia! Christ hath opened paradise, Alleluia!
Lives again our glorious King, Alleluia! Where, O death, is now thy sting? Alleluia! Once he died our souls to save, Alleluia! Where's thy victory, boasting grave? Alleluia!
Soar we now where Christ has led, Alleluia! Following our exalted Head, Alleluia! Made like him, like him we rise, Alleluia! Ours the cross, the grave, the skies, Alleluia!
Hail, the Lord of earth and heaven, Alleluia! Praise to Thee by both be given, Alleluia! Thee we greet triumphant now, Alleluia! Hail, the resurrection, Thou, Alleluia!
King of glory, Soul of bliss, Alleluia! Everlasting life is this, Alleluia! Thee to know, Thy power to prove, Alleluia! Thus to sing and thus to love, Alleluia!
Hymns of praise then let us sing, Alleluia! Unto Christ, our heavenly King, Alleluia! Who endured the cross and grave, Alleluia! Sinners to redeem and save. Alleluia!
But the pains that He endured, Alleluia! Our salvation have procured, Alleluia! Now above the sky He’s King, Alleluia! Where the angels ever sing. Alleluia!
Jesus Christ is risen today, Alleluia! Our triumphant holy day, Alleluia! Who did once upon the cross, Alleluia! Suffer to redeem our loss. Alleluia!
Jesus Christ Is Risen Today - MIDI Format
# Christ the Lord is ris'n to day (Leeson)

Originally titled Easter Hymn, this translation of Wipo's famous Easter sequence was first published in Henry Formby's Catholic Hymns, 1853.
* "Easter Hymn" in Catholic Hymns (1st ed.), 1853.
* "Easter Hymn" in Catholic Hymns (2nd ed.), 1860.
# Catholic Encyclopedia (1913)/Sabbatical Year

From volume 13 of the work.
(Shenath shabbathon, "Year of rest"; Septuagint eniautos anapauseos; Vulgate annus requietionis).
The seventh year, devoted to cessation of agriculture, and holding in the period of seven years a place analogous to that of the Sabbath in the week; also called "Year of Remission".
Three prescriptions were to be observed during the year (Exodus 23:10-11; Leviticus 25:1-7; Deuteronomy 15:1-11, 31:10-13):
The law concerning the release of Hebrew slaves in the seventh year (Exodus 21:2 sqq.; Deuteronomy 15:12 sqq.) is wrongly connected by some writers with the sabbatical year. That there was no special connection between the two is sufficiently shown by the requirement of six years of servitude, the beginning of which was not affixed to any particular year, and by the law prescribing the liberation of Hebrew slaves in the year of jubilee, which immediately followed the seventh sabbatical year (Leviticus 25:39 sqq.). Since the sabbatical year was preceded by six sowings and six harvests (Exodus 23:10), it began with autumn, the time of sowing, and probably coincided with the civil year, which began with the month of Tishri (September-October); some commentators, however, think that like the year of jubilee it began on the tenth of the month.
The year was not well observed before the Captivity (cf. II Paralipomenon 36:21 and Leviticus 26:34, 35, 43). After the return, the people covenanted to let the land lie fallow and to exact no debt in the seventh year (II Esdras 10:31), and thereafter it was regularly kept. The occurrence of a sabbatical year is mentioned in I Machabees 6:49 and 6:53, and its observance is several times referred to by Josephus (Jewish Wars I:2:4; Antiquities XI:8:5-6; XIII:8:1; XIV:16:2).
The absence of any allusion to the celebration of the sabbatical year in pre-exilic times has led modern critics to assert that it was instituted at the time of the Restoration, or that at least the custom of allowing all fields to lie fallow simultaneously was then introduced. But it is hardly credible that the struggling community would have adopted a custom calculated to have a seriously disturbing effect on economic conditions, and without example among other nations, unless it had the sanction of venerable antiquity.
The main object for which the sabbatical year was instituted was to bring home to the people that the land was the Lord's, and that they were merely His tenants at will (Leviticus 25:23). In that year He exercised His right of sovereign dominion. Secondarily it was to excite their faith and reliance on God (Leviticus 25:20-22), and to stimulate their faithfulness to His Law (Deuteronomy 31:10-13).
F. BECHTEL
# Catholic Encyclopedia (1913)/Sabrata

From volume 13 of the work.
A titular see in Tripolitana. Sabrata was a Phoenician town on the northern coast of Africa, between the two Syrta. With Oca and Leptis Magna it caused the Greek name Tripolis to be given to the region. Its Phoenician name, which occurs on coins and in an inscription at Thevesta, was hellenized Abrotomon, though Pliny (V, 4) makes these two separate towns. Sabrata became a Roman colony; Flavia Domitilla, Vespasian's first wife, was the daughter of Statilius Capella of Sabrata. Justinian fortified the town and built there a beautiful church. In the Middle Ages it continued to be an important market, to which the natives of the interior brought their corn; the Arab writers call it Sabrat en-Nefousa, from a powerful tribe, the Nefousa, formerly Christian. Sabrata is now represented by Zouagha, a small town called by Europeans Tripoli Vecchia, in the vilayet of Tripoli, fifty miles west of the town of Tripoli. Its ruins lie a little north of the village; they consist of crumbled ramparts, an amphitheatre, and landing-stage. Four of its bishops are known: Pompey in 233; Nados, present at the Conference of Carthage, 411; Vincent, exiled by Genseric about 450; Leo, exiled by Huneric after the Conference of Carthage, 484.
SMITH, Dict. of Greek and Roman Geog., s. v. Sabrata and Abrotonum, with a bibliography of ancient authors; BARTH, Wanderungen, 277; TOULOTTE, Geographie de l'Afrique chrétienne (Montreuil, 1894), 258-60; DIEHL, L'Afrique byzantine (Paris, 1896), passim.
S. Pétridès.
# Catholic Encyclopedia (1913)/Sacra Jam Splendent

From volume 13 of the work.
The opening words of the hymn for Matins of the Feast of the Holy Family. The Holy See instituted the feast in 1893, making it a duplex majus (greater double) and assigning it to the third Sunday after Epiphany. Leo XIII composed the three hymns (Vespers, Matins, Lauds) of the Breviary Office. The hymn for Matins contains nine Sapphic stanzas of the classical type of the first stanza:
   Sacra jam splendent decorata lychnis
   Templa, jam sertis redimitur ara,
   Et pio fumant redolentque aerrae
   Thuris honore.
   (A thousand lights their glory shed
   On shrines and altars garlanded,
   While swinging censers dusk the air
   With perfumed prayer.)
The hymns for Vespers (O lux beata caelitum) and Lauds (O gente felix hospita) are in classical dimeter iambics, four-lined stanzas, of which the Vespers hymn contains six and the Lauds hymn seven exclusive of the usual Marian doxology (Jesu tibi sit gloria). All three hymns are replete with spiritual unction, graceful expression, and classical dignity of form. They reflect the sentiment of the pope in his letter establishing a Pious Association in honour of the Holy Family and in his Encyclical dealing with the condition of working-men.
Translations of the three hymns are given in HENRY, Poems, Charades, Inscriptions of Leo XIII (Philadelphia, 1902), with Latin text, pp. 104-15, and comment., pp. 282-84. The hymns for Vespers and Lauds are translated by BAGSHAWE, Breviary Hymns and Missal Sequences (London, s.d.), nos. 52, 53.
H.T. HENRY
# Catholic Encyclopedia (1913)/Diocese of Syra

From volume 14 of the work.
DIOCESE OF SYRA (SYRENSIS).
A Latin diocese, suffragan of Naxos, comprising the Island of Syra of the Cyclades in the Ægean Sea. The island has an area of about thirty-one square miles and 32,000 inhabitants; it was first called Syria and also Syros, and appears to have been inhabited by the Phoenicians. It was the country of the swineherd Eumaeus who described it at length (Odyssey, XV, 403 sq.); and of the philosopher Pherecydes, the teacher of Pythagoras. It possessed two leading cities, Syros (now the modern Hermupolis) and another city on the western coast where stands to-day Maria della Grazia. The island played no rôle in antiquity nor in the Christian epoch; it was not even a diocese, at a time when the smallest island possessed its bishop. Devastated several times during the Middle Ages with the other Cyclades by the Sicilians, Arabs, Turks, and Venetians, it was definitively conquered by these last in 1207. They kept it until 1522 when the corsair Barbarossa took possession of it for the Turks; after 1821 it was annexed to the Hellenic kingdom. The Venetians established there a Latin bishopric which was subject to the Archbishopric of Athens until 1525, afterwards to that of Naxos. The list of titulars may be found in Le Quien (Oriens christianus, III, 865-868) and in Eubel (Hierarchia catholica medii aevi, I, 492; II, 267; III, 324). The most celebrated among them is the Venerable John Andrew Carga, strangled by the Turks in 1617 for having refused to become a Mussulman (Pétridès in "Revue de l'Orient chrétien", V, 407-422). From the occupation of the island by the Turks in the sixteenth century, the Greeks established there a metropolitan: Joseph (Le Quien, op. cit., II, 233) is the earliest known, with Symeon who died in 1594 (Ampelas, "Histoire de Syros", 411) and Ignatius in 1596 (Miklosich and Mueller, "Acta patriarchatus constantinopolitani", V, 461). The island became for the most part Catholic (Ricaut, "Histoire de l'estat présent de l"Eglise grecque", 361; Hilaire de Barenton, "La France Catholique en Orient", 171-173).
Syra took no part in the Greek revolt of 1821; but here the refugees flocked and founded the town of Hermupolis, which rapidly became the leading port of Greece. Since 1870 the ports of Piraeus and Patras have greatly injured it from a commercial standpoint. The diocese numbers 8000 Catholics, 21 secular priests and 8 regulars, 7 parishes, 7 churches with a resident priest, 3 without a priest, and 56 chapels. The Capuchins and Jesuits have each an establishment; the Sisters of Charity, 2 houses, one of which is a hospital; the Sisters of St. Joseph of the Apparition have a boarding-school.
SMITH, Dict. of Greek and Roman Geog., s.v.; LACROIX, Iles de la Grece (Paris, 1853), 447-50; MANDAT-GRANCEY, Aux pays d'Homere (Paris, 1904), 78-92; Missiones catholicae (Rome, 1907), 150; AMPELAS, Hist. of Syros (Hermupolis, 1874), in Greek.
S. VAILHÉ
# Catholic Encyclopedia (1913)/Diocese of São Carlos do Pinhal

From volume 13 of the work.
(S. CAROLI PINHALENSIS).
Diocese; suffragan of the Archdiocese of São Paulo, Brazil, South America, created on 7 June, 1908. The Rt. Rev. José Marcondes Homem de Mello, the present bishop, was born on 13 Feb., 1860, and elevated in May, 1906; he had been Archbishop of Pará, from which he resigned. The residence of the bishop is at São Carlos do Pinhal, State of São Paulo, founded in 1857 and raised to thc rank of city on 21 April, 1880. It is connected with the city of São Paulo, capital of the state, by a railroad, the trip occupying about six hours. Its population is estimated at 67,000, mostly Catholics. Besides the public schools and those maintained by the diocese, there is an excellent institution for the education of girls, known as "Collegio de São Carlos" and directed by the Sisters of the Most Holy Sacrament.
Julian Moreno-Lacalle.
# Catholic Encyclopedia (1913)/Diocese of São Luiz de Maranhão

From volume 13 of the work.
(SANCTI LUDOVICI DE MARAGNANO).
Diocese; suffragan of Belém de Pará, comprises the State of Maranhão in Northern Brazil. The Prefecture of São Luiz was annexed to the See of Olinda by Innocent XI, 15 July, 1614; on 30 Aug., 1677, it was created a bishopric dependent on Lisbon; Frei Antonio de S. Maria, a Capuchin of S. Antonio, was appointed to the see, but before he took possession he was transferred to Miranda, and Gregorio dos Anjos, a secular canon of the Congregation of St. John the Evangelist, became its first bishop. It comprised then all Maranhão, Pará, and Amazonas. The see was vacant from 1813 till 1820; Leo XII made it suffragan to São Salvador (15 June, 1827). In Jan., 1905, the Diocese of Piahuy was separated from São Luiz, which became suffragan to Belem de Pará, 3 May, 1906. The Diocese of São Luiz has an area of 177,560 square miles, and contains about 500,000 inhabitants, practically all Catholics; 57 parishes; 36 secular clergy; 12 Lazarists and Capuchins; 2 congregations of nuns and about 100 churches and chapels. The present bishop, Francisco de Paula Silva, C.M., successor of Mgr Albano, was born at Douradinho on 31 Oct., 1866; joining the Lazarists he was professed in 1891; ordained on 24 Jan., 1896; appointed master of novices at Petropolis, and later rector of the Lazarist College, at Serra de Caracas, named Bishop of São Luiz on 18 April, 1907; consecrated on 14 July following by Cardinal Arcoverde of Rio de Janeiro.
The territory of Maranhão was discovered by Pinzón in 1500 and granted to João de Barros in 1534 as a Portuguese hereditary captaincy. The Island of Maranhão lies between the Bays of São Marcos and São José. It was seized in 1612 by the French under Daniel de La Touche, Seigneur de La Rividière, who founded São Luiz, near the Rio Itapicurú, the site being blessed by the Capuchins who accompanied him and who established the Convent of St. Francis. The island was seized by the Portuguese under Albuquerque in 1614. Very successful Indian missions were soon begun by the Jesuits, who were temporarily expelled as a result of a civil war in 1684 for their opposition to the enslavement of the Indians. São Luiz city has about 30,000 inhabitants, and contains several convents, charitable institutes, the episcopal palace, a fine Carmelite church, and an ecclesiastical seminary.
GALANTI, Hist. do Brazil (São Paulo, 1896-1905).
A. A. MacErlean.