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

From volume 7 of the work.
A fourth-century translator of the "Jewish War" of Flavius Josephus. The name is based on an error. In the manuscripts of the work "Iosippus" appears quite regularly for "Josephus". From Iosippus an unintelligent reviser derived Hegesippus, which name, therefore, is merely that of the original author, ignorantly transcribed. In the best manuscripts, the translator is said to be St. Ambrose. Although formerly much contested, this claim is today acknowledged by the greater number of philologists. The work began to circulate about the time of the death of the Bishop of Milan (398), or shortly after. A letter of St. Jerome (Epist lxxi), written between 386 and 400, bears witness to this. But there is nothing to prove that St. Ambrose wrote this work at the end of his life. The various allusions, notably that to the conquest of Britain by Theodosius (c. 370) are more readily explained if it be an earlier work of St. Ambrose, antedating his episcopate. The translator worked with great freedom, curtailing and abridging here and developing there. As a whole it suggests the work of a rhetorician. There are only five books, the first four corresponding to the first four of Josephus, but the fifth of Hegesippus combines the fifth and sixth books of Josephus, and a part of the seventh book. The authors most frequently imitated are Virgil, Sallust, and Cicero, precisely the writers most frequently imitated by St. Ambrose. The Bible is rarely quoted or made use of, which can be readily understood if the work is anterior to his career as preacher and bishop. The language and style are perceptibly the same as those of St. Ambrose. This translation of the "Bellum Judaicum" must not be confounded with that of Rufinus, which has seven books corresponding to the original, and is more literal. The best edition is that of C.F. Weber and J. Caesar (Marburg, 1864).
Against the attribution to St. Ambrose: VOGEL, De Hegesippo qui dicitur Iosephi interprete (Munich, 1880); KLEBS, Festschrift für Friedländer (1895), 210.
For the attribution: IHM, Studia Ambrosiana (Leipzig, 1889), 62; LANDGRAF, Die Hegesippus Frage in Archiv für lateinische Lexikographie und Grammatik, XII, 465; USSANI, La Questione e la critica del cosi detto Egesippo in Studi italiani di Filologia classica (Florence, 1906), 245.
PAUL LEJAY
# Catholic Encyclopedia (1913)/Prusias ad Hypium

From volume 12 of the work.
Titular see, suffragan of Claudiopolis in the Honoriad. Memnon, the historian, says that Prusias I, King of Bithynia (237-192 B.C.), captured from the Heracleans the town of Kieros, united it to his dominions and changed its name to Prusias ("Frag. histor. Graec.", coll. Didot, frag. 27 and 47; fragment 41 treats of Kios or Guemlek, also called Prusias, and not of Kieros, as the copyist has written; this has given rise to numerous confusions). Pliny (Hist. nat., V, 43) and Ptolemy (V, i, 13) merely mention it, one below Mt. Hypius, the other near the River Hypius or Milan-Sou. Several of its bishops are known; George (not Hesychius, as Le Quien says), 325; Olympus in 451; Dometius in 681; Theophilus in 787; Constantine in 869; Leo in 879; St. Paul, martyred by the iconoclasts in the ninth century (Le Quien, "Oriens christ." I, 579). It is not known when this see disappeared, which still existed in the tenth century (Gelzer, "Ungedruckte . . . Texte der Notiyiæ episcopatuum", 554). The ruins of Prusias are found to-day at the little Mussulman village of Eski Bagh or rather Uskub in the caza of Duzdjé and the vilayet of Castamouni. The region is very rich, especially in fruit trees. Ruins are still seen of the walls and the Roman theatre forty-six miles in circumference.
DE HELL, Voyage en Turquie et Perse, IV, 334-38, 353-73; TEXIER, Asie Mineure, 85; LE BAR, Voyage archéologique, 1174-82; PERROT, Expédition archéologique de la Galatie et de la Bithynie (Paris, 1872, 20-42.
S. Vailhé.
# Catholic Encyclopedia (1913)/Psychological Assimilation

From volume 1 of the work.
As applied to a mental process, assimilation derives all its force and meaning from the analogy which many educationists have found to exist between the way in which food is incorporated into the living tissue and the manner in which truth is acquired by the growing mind. That education means the assimilation of truth is almost a commonplace in modern pedagogy. Few, however, have felt the full force of the comparison or realized how completely the psychological in this as in other instances follows on the lines of the physiological. Just as the living cell cannot delegate the task of assimilation, so the mind cannot by any contrivance of educational methods evade the task of performing the assimilative process for itself. All that the teacher can do is to prepare the material and to stimulate the mind of the pupil; the pupil himself must perform the final act of acquiring knowledge, namely the act of incorporating into his mind the truth presented to him. In the second place, the mind cannot take over into its own substance a complex truth as such. The truth must first be broken up into less complex component parts, which are assimilable by the mind in its present condition of development.
There is little profit, for example, in placing before the pupil a finished essay, unless the pupil is taught to analyze the finished literary product into its constituent elements, and to reconstruct those elements into a living whole. This, of course, implies much more than the task of summarizing each paragraph and labelling it more or less happily. When the term assimilation is used with reference to mental development, it is well to remember that, while it originally referred to the building up of anatomical elements, these elements, once constructed, have an immediate psychological bearing. Each particle of matter that is lifted into the living tissue acquires thereby a functional unity, that is, it is brought into functional relation with every other particle of the organism. Similarly, a truth once incorporated into the mind sheds its light on the entire mental content, and is in turn illuminated by every previously assimilated truth. Acting on these principles, the up-to-date educationist insists: first, that each new truth should be not only an addition to the stock of knowledge of the pupil, but also a functional acquisition, something that stimulates the pupil's mind to increased activity; secondly, that in every educational endeavor the centre of orientation should be shifted from the logical centre of the body of truth to be imparted to the present needs and capacities of the growing mind.
Foster, Medical Dictionary; Richet, Dictionnaire physiologique; Gautier, Chimie physiologique.
THOMAS EDWARD SHIELDS
# Catholic Encyclopedia (1913)/Prudentius Maran

From volume 9 of the work.
A learned Benedictine of the Maurist Congregation, b. 14 October, 1683, at Sezanne, in the Department of Marne; d. 2 April, 1762, at Paris. After studying humanities at Paris he became a Benedictine at the abbey of St. Faron near Meaux on 30 January, 1703, and continued his studies at the abbey of St. Denis. He was then sent to St. Germain-des-Pres to collaborate with his confrere Touttee in the edition of the works of St. Cyril of Jerusalem. In 1734 he was forced to leave St. Gerrnain-des-Pres at the instance of Cardinal Bissy, who suspected him of keeping his confreres from accepting the Bull "Unigenitus". After spending a year at the abbey of Orbais, he was sent to St. Martin de Pontoise and in 1737 he was transferred to the abbey of Blancs-Manteaux where he spent the remainder of his life. His profound knowledge of theology and patristics is attested by the learned and exhaustive introductions which he prefixed to his critical editions of Greek and Latin Fathers as well as by his other literary productions.
His masterpiece is the edition of the works of St. Justin: "Justini philos. et martyris opera quae extant omnia necnon Tatiani, Athenagorae S. Theophili, Hermiae" (Paris, 1742; P.G., IV). He further edited the works of St. Cyril of Jerusalem which had been prepared by Touttée: "S. Cyrilli Hieros. opera" (Paris, 1720, P.G., XXXIII); the works of St. Cyprian which had been begun by St. Baluze: "S. Cypriani opera", to which he prefixed a basic life of St. Cyprian (Paris, 1726, P.L. IV); the third volume of the works of St. Basil the two first volumes of which had been completed by Garnier (Paris, 1730). His other works, all anonymous, are "Dissertation sur les Sémiariens" (Paris, 1722); "Divinitas domini nostri Jesu Christi manifesta in scripturis et traditione" (Paris, 1746, new ed., Würzburg,1859); "La divinite de Jesus Christ prouvée contre les hérétiques et les déistes", 3 vols. (Paris, 1751); "La doctrine de l'écriture et des pères sur les guérisons miraculeuses" (Paris, 1754); "Les grandeurs de Jésus Christ avec la defense de sa divinité" (Paris, 1756).
TASSIN, Hist. litt. de la congreg. de Saint-Maur (Brussels, 1770), 741-9 (Germ. tr., Frankfurt, 1773), II, 541-553; LE CERF, Bibliotheque hist. et crit. des auteurs de la congreg. de Saint-Maur (The Hague, 1726), 293-8; LAMA, Bibl. des ecrivains de la Congreg. de Saint-Maur (Munich and Paris, 1882), 180-2; HURTER, Nomenclator Literarius, IV, 3rd ed. (Innsbruck, 1810), 1452-5.
MICHAEL OTT
# Catholic Encyclopedia (1913)/Trajanopolis (2)

From volume 15 of the work.
A titular see of Phrygia Pacatiana, suffragan of Laodicea. The only geographer who speaks of Trajanopolis is Ptolemy (v, 2, 14, 15), who wrongly places this city in Greater Mysia. It was founded about 109 by the Grimenothyritae, who obtained permission from Hadrian to give the place the name of his predecessor. It had its own coins. Hierocles (Synecedemus, 668, 150) calls it Tranopolis, and this abridged form is found, with one exception, in the "Notitae episcopatuum", which speak of the see up to the thirteenth century among the suffragans of Laodicea. Le Quien (Oriens Christianus, I, 803) names seven bishops of Trajanopolis: John, present at the Council of Constantinople under the Patriarch Gennadius, 459; John, at the Council of Constantinople under Menas, 536; Asignius, at the Council of Constantinople, 553; Tiberius, at the Council in Trullo, 692; Philip, at Nice, 787; Eustathius, at Constantinople, 879. Another, doubtless more ancient than the preceding, Demetrius, is known from one inscription (C. I. G., 9265). Trajanopolis has been variously identified; the latest identification is Radet ("En Phrygie", Paris, 1895), who locates it at Tcharik Keui, about three miles from Ghiaour Euren towards the south-east, on the road from Oushak to Sousouz Keui, vilayet of Brusa, a village abounding in sculptures, marbles, and fountains, and where the name of the city may be read on the inscriptions. However, Ramsay (Asia Minor, 149; Cities and Bishopries of Phrygia, 595) continues to identify Trajanopolis with Ghiasour Euren.
S. Pétridès.
# Catholic Encyclopedia (1913)/Trajanopolis (1)

From volume 15 of the work.
Titular metropolitan see of Rhodope. The city owes its foundation or restoration to Trajan. Le Quien (Oriens Christ., I, 1193-96) mentions a great many of its bishops: Theodulus, persecuted by the Arians in the fourth century; Syncletius, the friend of St. John Chrysostom; Peter, present at the Council of Ephesus in 431; Basilius at that of Chalcedon in 451; Abundantius in 521; Eleusius in 553; Cudumenes about 1270; Germanus in 1352. In 1564 Gabriel is called Metropolitan of Trajanopolis, that is of Maronia, which proves that Trajanopolis was then destroyed and that the title of metropolitan had passed to the neighbouring city of Maronia. About 640 Trajanopolis had two suffragan sees (Gelzer, "Ungedruckte. . .Texte der Notitiae episcopatuum", 542); at the beginning of the tenth century, seven (Gelzer, op. cit., 558). St. Glyceria, a martyr of the second century, venerated on 13 May, was born there. The town is mentioned by Villchardouin (ed. Wailly, 382, 568); it was captured and pillaged in 1206 by Joannitza, King of the Bulgarians (George Acropolita, "Hist.", XIII). It is still mentioned in Nicephoras (Ancedota of Boissonade, V, 279), in John Cantacuzenus (Hist., I, 38; II, 13; III, 67), in George Pachymeres (ad ann. 1276, V, 6), etc. The site of Trajanopolis was discovered by Viquesnel and Dumont on the right bank near the mouth of the Maritza, not far from Ouroundjik.
VIQUESNEL, Voyage dans le Turquie d'Europe: description phys. et geolog. de la Thrace, II, 297; DUMONT, Arch. des missions scientif., III (Paris, 1876), 174; MULLER, Ptolemaei geographia, I, 487; SMITH, Dict. of Greek and Roman Geog., s.v.
S. VAILHÉ
# Catholic Encyclopedia (1913)/Trapezopolis

From volume 15 of the work.
A titular see in Phrygia Pacatiana, suffragan to Laodicea. Trapezopolis was a town of Caria according to Ptolemy (V, 2, 18) and Pliny (V, 109); according to Socrates (Hist. eccl., VII, xxxvi), Hierocles (Synecdeus, 665, 5), and the "Notitiae episcopatuum" it was a town of Phrygia Pacatiana and among the suffragans of Laodicea until the thirteenth century. Nothing is known of its history. Its coins testify to close intercourse with Attouda, now Assar, and its site must be sought near this town, most probably at Kadi Keui, capital of a nahie in the sandjak of Denizli and the vilayet of Smyrna. Le Quien (Oriens christ., I, 809) names six bishops of Trapezopolis: Hierophilius, prior to 400; Asclepiades, present at the Council of Ephesus (431); John, at Chalcedon (451); Eugenius, at Constantinople (692); Zacharias, at Nicaea (787); Leo, at Constantinople (879).
SMITH, Dict. of Greek and Rom. Geogr., s.v.; RAMSAY, Cities and Bishopries of Phrygia, 171 and passim; MULLER, notes on Ptolemy, ed. DIDOT, I, 822.
S. Pétridès.
# Catholic Encyclopedia (1913)/Tralles

From volume 15 of the work.
A titular see, suffragan of Ephesus in Asia Minor. It was founded, it is said, by the Argians and Thracians, and is situated on one of the slopes of Mount Messogis in the valley of the Meander; it was one of the most populous and richest cities of Lydia. King Attalus had a splendid palace there. The local god was Zeus Larasios, but Apollo Pythius and other divinities were also worshipped.
Tralles was destroyed by an earthquake but was rebuilt by Augustus and took the name of Caesarea. Christianity was introduced at a very early date. In his famous letter to the Church at Tralles, St. Ignatius of Antioch says that their bishop, Polybius, visited him at Smyrna, and he puts them on their guard against Docetism (q. v.). We see by this letter that the Church there was already well organized. Among its bishops were: Heracleon, in 431; Maximus, in 451; Uranius, in 553; Myron, in 692; Theophylactus, in 787; Theophanes and Theopistus, in the ninth century; John, in 1230 (Revue des etudes grecques, VII, 80). In 640 ("Ecthesis Pseudo-Epiphanii"; Gelzer, "Ungedruckte. . . .Texte der notitiae episcopatuum", 537). Tralles appears as suffragan of Sardes in Lydia, and we know, despite Le Quien (Oriens christ., I, 697), that it was such in 553. Towards 1270 Andronicus, son of Michael VIII Palaeologus, rebuilt and repeopled the city; it then numbered 36,000 inhabitants, but it was not long before it was retaken and demolished by the Turks (Pachymeres, "De Michaele Palaeologo", VI, 20 and 21, in P.G., CXLIII, 929-34). The emir Aïdin then gave it the name which it still bears, Aïdin Guzel-Hissar; it is a sanjak of the vilayet of Symrna, numbering 40,000 inhabitants, of whom 28,000 are Mussulmans, 10,000 Greek Schismatics, and the remainder Jews or Armenians. There are 120 Catholics. The Mechitarists of Vienna and the Sisters of St. Vincent de Paul have two schools there. Tralles was the birthplace of Anthemius, the architect of St. Sophia of Constantinople.
LE QUIEN, Oriens christianus, I (1740), 695-8; TEXIER, Asie Mineure (Paris, 1862), 279-81; RAYET, Milet et le golfe latimique (Paris, 1877), 33-116; LEBAS-WADDINGTON, Asie Mineure, 597-616, 1651; CHAPOT, La province romaine proconsulaire d'Asie (Paris, 1904), passim; CUINET, La Turquie d' Asie, III (Paris, 1892), 591-9; PAPPACONSTANTINOU, Tralles (Athens, 1895), in Greek.
S. VAILHÉ
# Century Magazine/Volume 47/Issue 5/Nature and Man

Oh, the glance of the dew! Oh, the flame of the rose springing forth of the thorn! Oh, the song of the arrow-marked finch singing love in the front of the morn! Who will speak to them all of the rapture they wake in the children of men? Who will so lovingly speak, they will heed, and answer again?
The glance of the dew but repeateth the liquid glance of the sky, And the flame of the rose is not brighter, in token, as man passes by, And the song of the finch, though his little heart with ecstasy break, From the answering rapture of man no quickening impulse shall take.
O drops of the dew! O pride of the thorn! O singing bird! Is there never a mutual tongue, is there never a common word, Wherein to give thanks, wherein to give praise, from the hearts ye have filled With the pure distilment of joy which your cup, over-brimming, has spilled?
If but one moment, in all the swift season giddy with change, We that are God's one creation, yet strangers, might be less strange! But this is the pain of the pleasure — the bitter-sweet which man drains: Unconscious-glad Nature unconscious of man forever remains!
This work is in the public domain in the United States because it was published before January 1, 1929.
The longest-living author of this work died in 1925, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 98 years or less. This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
Public domainPublic domainfalsefalse
# Century Magazine/Volume 47/Issue 5/Biggest of All

"Put away lying:" this the preacher's text,  When a fair Sunday crowded every pew. He preached so close that "What is coming next?"  Kept both bare heads and bonnets all askew.
Lies of all kinds he deftly classified,  Giving the forms and colors of each class. Where was the hearer, then, that had not lied;  Who could not somewhere find his looking-glass?
Lies of good nature, pity, courtesy,  Revenge and malice, slander, envy, fear; The lies of business and of policy,  And lies political, told once a year.
But, at the sermon's close, the preacher leant  Over the pulpit with close-folded arms And such a gracious smile, as if it meant  To balm the conscience pricked with truth's alarms.
"But I do fondly trust, my people dear,  These subtle sins are found not at your door! This said; a butt of slander whispered clear,  "That lie beats everything that went before!
# Century Magazine/Volume 47/Issue 5/The Fortunate One

Beside her ashen hearth she sate her down,  Whence he she loved had fled; His children plucking at her somber gown,  And calling for the dead.
One came to her clad in the robes of May,  And said sweet words of cheer, Bidding her bear her burden in God's way,  And feel her loved one near.
And she who spake thus would have given, thrice blest,  Long lives of happy years To clasp his children to a mother's breast,  And weep his widow's tears.
# Century Magazine/Volume 47/Issue 5/The Kodak Fiend

Oh, doan' go out, 'Lias, doan' go out, For de kodak fiend he 's all about;
You know yo' features mighty plain, An' he haunt de street an' de meader-lane;
He sets in de kyar w'en de kyar goes by, An' de railroad one, he 's mighty sly;
He doan' care w'eder you clean or not, An' he 'll take yo' rags right on de spot.
Ef he do it now wid yo' 'lasses face, I tell you, 'Lias, you 'll be 'n disgrace.
No, doan' go out, 'Lias, doan' go out, For de kodak fiend he 's all about;
He come down hyar de oder day, An' he tuk dis shanty w'en I 's away;
An' he drove in front de goats an' geese, An' de ole lame sheep, wid his thick black fleece;
De hats in de window an' rags he got, Wid his hoodoo gun, f'om de meader-lot.
Oh, de kodak fiend, he 's sly an' mean, An' you can't go out near his machine,
Or he 'll take you down wid yo' kinked-up hair, An' yo' dirty clothes, and yo' feet all bare.
He 's got de meader, de bridge an' stream, An' de boss's mule an' d' ole ox-team;
An' I doan' now reckon a single spot Dat he has n't look' for, an' has n't got.
W'en yo' Uncle Mose' rode on de mule, An' brought de chil'en home f'om school, —
Wid six 'pon de small mule's holler back, — De kodak fiend went 'long his track,
An' just 's dey reached de ole stone wall, He sot 'is gun, an' he tuk dem all;
An' I hear he call his hoodooed thing "De School-Out, Mule-Back Blackberry String."
So I tell you, 'Lias, 't ain't safe any more For 'spect'ble folks to go out-door;
'Nless dey go in de edge of night, W'en de sun an' de gun is out o' sight.
# Century Magazine/Volume 47/Issue 6

Volume 47, Issue 6 (April 1894).

## Contents

* Mors Benefica, by Edmund Clarence Stedman
* From the Old World to the New, by Andre Castaigne
* Pudd'nhead Wilson, by Mark Twain
* Ellen Terry in the "Merchant of Venice", by Thomas Bailey Aldrich
* Abraham Lincoln. Lincoln's Literary Experiments, by John G. Nicolay
* Old Dutch Masters. Meyndert Hobbema, by Timothy Cole
* Artist's Adventures. My First and Last Balloon Ascension, by Robert V. V. Sewell
* Answered, by Richard Henry Stoddard
* A Comet-Finder, by Frank W. Mack
* Wild Flowers in English Speech in America, by Edward Eggleston
* P'tit Matinic' Monotones. The Wreck, by George Wharton Edwards
* A Summer Month in a Welsh Village, by Susan Nichols Carter
* The Quest of the Arbutus, by Charles G. D. Roberts
* The Supply at St. Agatha's, by Elizabeth Stuart Phelps
* The Poet's Rose, by Edmund Waller
* "Walking one morning in the garden-close", by Margaret J. Preston
* Driven out of Tibet, by W. Woodville Rockhill
* Coeur D'Alene, by Mary Hallock Foote
* Jean Francois Millet's Life at Barbizon, by Pierre Millet
* Hunting an Abandoned Farm in Connecticut, by William Henry Bishop
* Dawn and Death, by Stuart Sterne
* Gods of India, by F. Marion Crawford
* Matthew Arnold, by Florence Earle Coates
* The Red Box in Vesey Street, by H. C. Bunner
* Out of Sight, Out of Mind, by George E. Waring, Jr.
Topics of our Times
* Bonaparte. A Life of Napoleon Bonaparte
* The Look from Above Downward
* Voting by Machine
Open Letters
* Forestry Legislation in Europe, by B. E. Fernow
* Goethe on Paper Money, by Munroe Smith
* The Head of Sir Walter Scott, by T. T. Munger
* The Unity of the Sect, by William DeWitt Hyde
* The Century Series of American Artists. John Donoghue, by W. Lewis Fraser
* Origin of the Name "Stonewall" Jackson
* A Sharpless Portrait of Washington
In Lighter Vein
* The Department of Athletics, by Tudor Jenks
* The Lost Friend, by Mary Berri Chapman
* Development, by Helen Nicolay
* Miranda, by Clinton Scollard
* Aphorisms, by Dorothea Lummis
* Irish Songs. "The Widdy McGee", by Jennie E. T. Dowe
* "Look in thy Heart", by Titus Munson Coan

## References

* ↑ "Matthew Arnold" by Florence Earle Coates (The Century Magazine, April 1894:931-37)
# Century Magazine/Volume 47/Issue 5/The Flower of Sorrow

Summer comes and summer goes, But all months of all years There is falling of tears; Summer comes and summer goes, All hours are grief's, and the sower sows: To-day and to-morrow The Flower of Sorrow Buds and blows.
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