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

From volume 2 of the work.
An English Carmelite friar known in religion as Elias à Jesu; b. in Lancashire, England, early in the seventeenth century; d. at Benfold, 25 September, 1652. He was the fourth son of Roger Bradshaigh, of Haigh hall, near Wigan, England, a member of one of the oldest families in Lancashire; of his immediate family three of the brothers were Jesuits, and one brother was a secular priest. While yet young he was sent to the Cassinese Benedictines to be educated. In 1619 he joined the Discalced Carmelites in Belgium. In 1626 he was sent to England, where he laboured zealously until he was arrested and brought before the Archbishop of Canterbury, charged with being a Catholic priest. He was thrown into prison and suffered great hardships, but at length, at the intercession of powerful friends, including the King of Spain, he was liberated, and banished to France. In Paris he filled the office of reader in the Carmelite monastery until 1632, when by order of his superior he returned to England took up his residence with the family at Haigh Hall. There he visited the poor, performed his priestly duties, and made many converts. Towards the close of his life he devoted his time chiefly to the study of English antiquities. Bradshaigh was the author of two works on British antiquities, "De antiquis Monachis Insularum Britanniæ, sub primitiva Ecclesiâ viventibus", and "Angliæ Sanctæ et Catholicæ", both of which were lost in MS. A volume of poems, entitled "Virginalia, or Spiritual Sonnets in praise of the most glorious Virgin Marie", published in 1632, is attributed to him.
GILLOW, Bibl. Dict. Eng. Cath., I, 286.
THOMAS GAFFNEY TAAFFE
# Catholic Encyclopedia (1913)/Edward Caswall

From volume 3 of the work.
Oratorian and poet, b. 15 July 1814, at Yately, Hampshire, of which place his father, the Rev. R. C. Caswall, was vicar; d. at the Oratory, Birmingham, 2 January, 1878. He was educated at Marlborough Grammer School and at Brasenose College, Oxford, where he was Hulme exhibitioner. Before leaving Oxford he published, under the pseudonym of Scriblerus Redivivus, "The Art of Pluck", in imitation of Aristotle, a witty satire upon the ways of the careless college student, which still has a circulation. To the eighth edition, in 1843, he wrote a special preface of regret for certain passages, now excluded, which, at that later date, he had come to regard as irreverent. In 1838 he was ordained deacon, and in 1839 priest, in the Church of England. In 1840 he became perpetual curate of Stratford-sub-Castle in the diocese of his uncle, Dr. Burgess, Bishop of Salisbury. In 1846 he published "Sermons on the Seen and the Unseen", a volume of thoughtful discourses marked by the same tender and fervent piety found in his well-known hymns, and by a clear leaning to certain elements of Catholic doctrine. Soon afterwards, having come under the influence of Cardinal (then Dr.) Newman and the "Tracts for the Times", he resigned his curacy and, in January, 1847, was received into the Church by Cardinal Acton at Rome. In 1849 Caswall's wife, who had also become a Catholic, died suddenly of cholera, and early in 1850 he became an Oratorian. In 1852 he was ordained priest, and lived at the Oratory until his death. He was buried at Rednal, in the private cemetery of the congregation, near the grave of Cardinal Newman. Besides various manuals of devotion, several of which he translated from the French, his principal works are: "Lyra Catholica", a translation of all the Breviary and Missal hymns with some others (often reprinted; last edition, London, 1884); "The Masque of Mary and other Poems", original poetry, thoughtful, imaginative, tender, and full of zealous faith, a book which drew from Cardinal Newman, in return, a remarkable poem addressed to the author (reprinted several times; last edition, London, 1887); "The Catholic's Latin Instructor in the principal Church offices and devotions" (frequently reprinted; last edition, London, 1897).
K. M. Warren.
# Catholic Encyclopedia (1913)/Laetare Sunday

From volume 8 of the work.
The fourth, or middle, Sunday of Lent, so called from the first words of the Introit at Mass, "Laetare Jerusalem" — "Rejoice, O Jerusalem". During the first six or seven centuries the season of Lent commenced on the Sunday following Quinquagesima, and thus comprised only thirty-six fasting days. To these were afterwards added the four days preceding the first Sunday, in order to make up the forty days' fast, and one of the earliest liturgical notices of these extra days occurs in the special Gospels assigned to them in a Toulon manuscript of 714. Strictly speaking, the Thursday before Laetare Sunday is the middle day of Lent, and it was at one time observed as such, but afterwards the special signs of joy permitted on this day, intended to encourage the faithful in their course through the season of penance, were transferred to the Sunday following. They consist of (like those of Gaudete Sunday in Advent) in the use of flowers on the altar, and of the organ at Mass and Vespers; rose-coloured vestments also allowed instead of purple, and the deacon and subdeacon wear dalmatics, instead of folded chasubles as on the other Sundays of Lent. The contrast between Laetare and the other Sundays is thus emphasized, and is emblematical of the joys of this life, restrained rejoicing mingled with a certain amount of sadness. The station at Rome was on this day made at the church of S. Croce in Gerusalemme, one of the seven chief basilicas; the Golden Rose, sent by the popes to Catholic sovereigns, used to be blessed at this time, and for this reason the day was sometimes called "Dominica de Rosa". Other names applied to it were Refreshment Sunday, or the Sunday of the Five Loaves, from a miracle recorded in the Gospel; Mid-Lent, mi-carême, or mediana; and Mothering Sunday, in allusion to the Epistle, which indicates our right to be called the sons of God as the source of all our joy, and also because formerly the faithful used to make their offerings in the cathedral or mother-church on this day. This latter name is still kept up in some remote parts of England, though the reason for it has ceased to exist.
G. CYPRIAN ALSTON
# Catholic Encyclopedia (1913)/Lady Georgiana Charlotte Fullerton

From volume 6 of the work.
Novelist; born 23 September, 1812, in Staffordshire, died 19 January, 1885, at Bournemouth. She was the youngest daughter of Lord Granville Leveson Gower (afterwards first Earl Granville) and Lady Harriet Elizabeth Cavendish, second daughter of the fifth Duke of Devonshire. She was chiefly brought up in Paris, her father having been appointed English ambassador there when she was twelve years old. Her mother, a member of the Anglican Church, was a woman of deep religious feeling and Lady Georgiana was trained to devotion. In 1833 she married in Paris an attaché of the embassy Alexander George Fullerton, who was of good Irish birth and had previously been in the Guards. In 1841, when Lord Granville retired from the embassy, Lady Georgiana and her husband traveled for some time in France, Germany, and Italy. Two years later, Mr. Fullerton was received into the Church, after long and thoughtful study of the religious questions involved in this step. In 1844 his wife published her first book "Ellen Middleton", a tragic novel, of some power and showing markedly "High Anglican" religious views, so that Lord Brougham pronounced it "rank Popery". It was well received, and was criticized by Mr. Gladstone in "The English Review". Two years after, in 1846, the author placed herself under the instruction of Father Brownhill, S. J., and was received by him into the Church on Passion Sunday. In 1847 she published her second book, "Grantley Manor", which is largely a study of character, and is usually considered an advance, from a literary point of view, upon the first. There was then a pause in her published work, which was continued, in 1852, with the story of "Lady Bird". In 1855 her only son died, a loss she never quite recovered from, and henceforth she devoted herself to works of charity. In 1856 she joined the Third Order of St. Francis. She and her husband eventually settled in London and her literary work became a large part of her life. She not only wrote novels, but a good deal of biography, some poetry, and made translations from French and Italian. All her books have distinction and charm. Some of her chief works are: "Ellen Middleton" (London, 1884), "Grantley Manor" (London, 1854); "Lady Bird" (London, 1865); "La Comtesse de Bonneval", written in French (Paris, 1857); the same translated into English (London, 1858), "Laurentia", a tale of Japan (London, 1904); "Constance Sherwood" (Edinburgh and London, 1908), "Seven Stories" (London, 1896).
LEE in Dict. Nat. Biog., s. v.; CRAVEN, Lady G. Fullerton, sa vie et ses aeuvres (Paris, 1888), English version by COLERIDGE (London, 1888); YONGE, Women Novelists of Queen Victoria's Reign (London, 1897); The Inner Life of Lady G. Fullerton (London, 1899).
Kate M. Warren.
# Catholic Encyclopedia (1913)/Lady Elizabeth Herbert of Lea

From volume 16 of the work.
Authoress, and philanthropist, b. in 1822; d. in London 30 Oct., 1911. Lady Herbert was the daughter of General Charles A'Court, who was a member of Parliament as well as a soldier, while her uncle, who afterwards became Lord Heytesbury, was British Ambassador at St. Petersburg. At the age of twenty-four Elizabeth A'Court, who moved in the best circles of early Victorian society, married one of the most promising and independent of the young politicians of the day, Sidney Herbert, the second son of the Earl of Pembroke. Naturally the wife made herself the sharer of her husband's interests. In the forties she was an ardent Peelite and, when young Herbert was made Secretary of War during the Crimean campaign, she became the ally and ardent helper of Florence Nightingale. In 1861 Sidney Herbert, shortly after being created Baron Herbert of Lea, died, leaving her a widow with four sons and three daughters. Two of her sons succeeded to the Earldom of Pembroke, but only one of her children, who afterwards became by marriage Lady Mary von Hügel, followed Lady Herbert in her change of faith. This took place at Palermo in 1866 and was largely due to the influence of Manning, who had been the friend both of herself and of her husband. From the time of her conversion Lady Herbert became the centre and most zealous promoter of all Catholic charities and interests. The pen more especially was consecrated to the cause, and for many years she produced a large number of books in rapid succession, partly original and partly translations, which found for the most part a ready sale. Among the best known of these may be mentioned: "Impressions of Spain" (1866); "Cradle Lands", i.e. Egypt and Palestine (1867); "Wives and Mothers of the Olden Time" (1871); "Wayside Tales" (1880). Besides these there several stories, some of them autobiographical and a number of Lives, mostly translated or abbreviated from French originals, e.g. those of St. Monica, St. John Baptist de Rossi, Mgr. Dupanloup, Garcia Moreno, Mgr. de Merode, etc. Lady Herbert was a familiar figure in Rome, which she visited annually until almost the close of her long life.
Apart from many autobiographical details incidentally included in her writings, see also The Tablet (4 and 11 Nov., 1911).
HERBERT THURSTON
# Catholic Encyclopedia (1913)/Labyrinth

From volume 8 of the work.
A complicated arrangement of paths and passages; or a place, usually subterraneous, full of windings, corridors, rooms, etc., so intricately arranged as to render the getting out of it a very difficult matter.
The labyrinth as an architectural term derives its name from the famous ancient or mythical labyrinths of Crete and Egypt. Geometrical figures composed of various pieces of coloured marbles and so disposed as to form labyrinths were frequently found in the pavements of French cathedrals and so-called labyrinthes de pavé. The finest remaining example is in the centre of the nave of Notre Dame, Chartres, and a person following the various windings and turns of the figure would walk nearly 800 feet before he arrived at the centre, although the circumference does not exceed thirteen yards. Similar labyrinths formerly existed at Notre Dame, Paris, at the cathedral of Reims, and at Amiens. This latter was only taken up in the latter part of the last century, and the centre stone (which is octangular and was formerly inlaid with brass imagery) is still preserved in the museum of that city. These labyrinths were supposed to have originated in a symbolical allusion to the Holy City, and certain prayers and devotions doubtless accompanied the perambulation of their intricate mazes.
In modern times, generally a fantastic arrangement of lofty and thick hedges in a garden as at Hampton Court, where it is difficult to find one's way to the centre.
THOMAS H. POOLE
# Catholic Encyclopedia (1913)/Labadists

From volume 8 of the work.
A pietist sect of the seventeenth and eighteenth centuries founded by Jean de Labadie, who was born at Bourg, near Bordeaux, 13 February, 1610, and died at Altonia, 13 February, 1674. He was educated by the Jesuits at Bordeaux, joined their order in 1625, and was ordained ten years later. Having left the Society of Jesus in 1639 he preached successfully at Bordeaux, Paris, and Amiens, where in 1640 he was appointed canon and professor of theology. He exercised his priestly functions at Abbeville also, andin 1649 withdrew to the Carmelite monastery of Graville, near Havre, to avoid a conflict with the ecclesiastical and civil authorities. In 1650 he joined the Reformed Church of Montauban, where he was appointed professor of theology. In 1657 he took up pastoral work at Orange on the Rhône, because extraordinary preacher at Geneva in 1659, and seven years later accepted a call to the French-speaking congregation at Middelburg, Holland, where he refused to subscribe to the Belgian Confession or to recognizethe authority of the Reformed Church and founded a separate sect, whereupon he was expelled from the city. He then endeavoured to organize a community first in the neighbouring town of Veere, then at Amsterdam, where he permanently won over to his cause the learned Anna Maria van Schurman. On the invitation of the princess-abbess, Elizabeth, he removed in 1670 with some fifty-five followers to Herford in Westphalia. Having been banished also from this place in 1672, the congregation settled at Altona where De Labadie died. Shortly after his death, his followers, to the number of one hundred and sixty-two finally migrated from Altona to Wiewert in West Friesland. Here they reached the highest point of their prosperity, but even then did not number more than about four hundred. In 1680 they accepted an invitation from the governor of the Dutch colony of Surinam to establish a missionary settlement in his dominions. But the colony of "Providence" which they founded disappeared in 1688. A similar attempted atNew Bohemia on the Hudson in the State of New York also ended in failure. The congregation of Wiewert itself dispersed in 1732. In their doctrinal teaching, the Labadists laid great stress on the necessity of interior illumination by the Holy Ghost for the understanding of the Bible. The Church for them was a community of holy persons who have been born again from sin. These alone are entitled to the reception of the sacraments. Hence they frowned upon infant baptism, seldom celebrated the Lord's Supper, and declared that marriage with an unregenerate person is not binding. They held property in common, after the example of the primitive Church, supported themselves by manual labour and held very lax views regarding theobservance of Sunday.
N.A. WEBER
# Catholic Encyclopedia (1913)/Labarum

From volume 8 of the work.
Labarum is the name by which the military standard adopted by Constantine the Great after his celebrated vision (Lactantius, "De mortibus persecutorum", 44), was known in antiquity. The original labarum, designed under the emperor's direction on the day subsequent to the appearance of the "cross of light", is described by Eusebius (Vita Constant., I:26) as "a long spear, overlaid with gold", which with a transverse bar formed the figure of a cross. "On the top of the whole was fixed a wreath of gold and precious stones, and within this the symbol of the Saviour's name, two letters indicating the name of Christ by means of the initial letters, the letter X intersection P at the centre." These two letters formed what is known as the monogram of Constantine, so called — not because it was the invention of this emperor, for it had been a familiar Christian symbol prior to his conversion — but because of the great popularity it enjoyed from the date of its appearance on the imperial standards. From the cross-bar of the spear, was suspended a purple banner with the Greek inscription TOUTO NIKA — i. e. conquer by this (sign), usually rendered in Latin "In hoc signo vinces" (in this sign thou shalt conquer). This banner, square in form, covered with a rich embroidery of precious stones, and "being also richly interlaced with gold, presented an indescribable degree of beauty to the beholder". The part of the staff immediately above the embroidered banner was adorned with medallions of the emperor and his children. Fifty soldiers of the imperial guard, distinguished for bravery and piety, were entrusted with the care and defense of the new sacred standard (Vita Constant., II:8). Standards, similar to the original labarum in its essential features were supplied to all the legions, and the monogram was also engraved on the soldiers' shields. An idea of some of the deviations in form of the standards furnished to different divisions of the army may be obtained from several coins of Constantine's reign still preserved. On one coin, for instance, the portrait of the emperor and his sons are represented on the banner instead of on the staff; on a second the banner is inscribed with the monogram and surmounted by the equal-armed cross, while the royal portraits, though on the shaft, are below instead of above the banner. In form, the labarum of Constantine was an adaptation of the already existing cavalry standard of the Roman army; the pagan emblems were merely replaced by Christian symbols. The term labarum, which is of uncertain derivation, was probably familiar in the Roman army from the reign of Hadrian.
MAURICE M. HASSETT
# Catholic Encyclopedia (1913)/Nathaniel Bacon

From volume 2 of the work.
Better known under the assumed name of Southwell, a Jesuit priest and bibliographer, b. in the county of Norfolk, England, in 1598; d. at Rome, 2 Dec., 1676. He received his early training at St. Omers, entered the English College at Rome in 1617, and after his ordination to the priesthood in 1622 was sent to labor on the English missions. Two years later he entered the Jesuit novitiate, but shortly after was transferred to the Roman province, where he discharged the duties of procurator and minister of the English College. Appointed in 1647 Secretary to the General of the Society of Jesus, Father Vincent Caraffa, he displayed such talent for business that he was retained as Secretary by the four succeeding Generals of the Order. Upon his retirement from this office in 1668, he began the well-known "Bibliotheca Scriptorum Societatis Jesu" in folio, published in Rome in 1676. This compilation was based on an earlier work of Father Ribadineira, issued in 1602 and brought down to 1641 by Father Alegambe. Father Southwell revised the original works, adding copious notes of his own. Dr. Oliver praises this volume as "a compilation truly admirable for research, accuracy, elegance of language, piety, and charity of sentiment." Father Southwell was also the author of "A Journal of Meditations for Every Day of the Year" published in London in 1669. On the same authority we learn that he was accounted by his religious brethren a model of virtue and sanctity. He died in the professed house of the Gesu, at Rome.
Oliver, Collections, etc. (London, 1845), 193; Foley, records of the English Province. S.J., V, 521; VII, 26; Sommervogel, Bibliotheque etc. VII, 1408; Michaud, Bibliographie Universelle, XXXIX.
EDWARD P. SPILLANE
# Catholic Encyclopedia (1913)/Nathanael

From volume 10 of the work.
One of the first disciples of Jesus, to Whom he was brought by his friend Philip (John 1:43-51). It is generally held that Nathanael is to be identified with the Apostle Bartholomew of the Synoptic writers. The latter make no mention of Nathanael, but in their lists of the Twelve, one, Bartholomew, is always designated by his family Bar-Tolmai (son of Tolmai), and it is assumed that it is he whom the author of the Fourth Gospel designates by his personal name Nathanael. The main reasons on which this assumption rests are:
James F. Driscoll.
# Catholic Encyclopedia (1913)/St. Apollinaris Claudius

From volume 1 of the work.
A Christian apologist, Bishop of Hierapolis in Phrygia in the second century. He became famous for his polemical treatises against the heretics of his day, whose errors he showed to be entirely borrowed from the pagans. He wrote two books against the Jews, five against the pagans, and two on "Truth." In 177 he published an eloquent "Apologia" for the Christians, addressed to Marcus Aurelius, and appealing to the Emperor's own experience with the "Thundering Legion", whose prayers won him the victory over the Quadi. The exact date of his death is not known, but it was probably while Marcus Aurelius was still Emperor. None of his writings is extant. His feast is kept 8 January.
BUTLER, Lives of the Saints, 8 January; MICHAUD, Biog. univ.; VERSCHAFFEL, in Dict. de théol. cath.; SALMON in Dict. of Christ. Biogr.
T.J. CAMPBELL
# Catholic Encyclopedia (1913)/St. Apollinaris (1)

From volume 1 of the work.
One of the first great martyrs of the church. He was made Bishop of Ravenna by St. Peter himself. The miracles he wrought there soon attracted official attention, for they and his preaching won many converts to the Faith, while at the same time bringing upon him the fury of the idolaters, who beat him cruelly and drove him from the city. He was found half dead on the seashore, and kept in concealment by the Christians, but was captured again and compelled to walk on burning coals and a second time expelled. But he remained in the vicinity, and continued his work of evangelization. We find him then journeying in the province of Æmilia. A third time he returned to Ravenna. Again he was captured, hacked with knives, had scalding water poured over his wounds, was beaten in the mouth with stones because he persisted in preaching, and then, loaded with chains, was flung into a horrible dungeon to starve to death; but after four days he was put on board ship and sent to Greece. There the same course of preachings, and miracles, and sufferings continued; and when his very presence caused the oracles to be silent, he was, after a cruel beating, sent back to Italy. All this continued for three years, and a fourth time he returned to Ravenna. By this time Vespasian was Emperor, and he, in answer to the complaints of the pagans, issued a decree of banishment against the Christians. Apollinaris was kept concealed for some time, but as he was passing out of the gates of the city, was set upon and savagely beaten, probably at Classis, a suburb, but he lived for seven days, foretelling meantime that the persecutions would increase, but that the Church would ultimately triumph. It is not certain what was his native place, though it was probably Antioch. Nor is it sure that he was one of the seventy-two disciples of Christ, as has been suggested. The precise date of his consecration cannot be ascertained, but he was Bishop of Ravenna for twenty-six years.
Acta SS., 5 July.
T. J. Campbell.