OpenLLM-France/wikimedia huggingface dataset:
# Catholic Encyclopedia (1913)/Diocese of Campeche

From volume 3 of the work.
Diocese in the State of Campeche, Republic of Mexico, suffragan of the Archdiocese of Yucatan (see Yucatan). It was created 24 March, 1895, by division of the Diocese of Yucatan. Its territory includes the western portion of the Peninsula of Yucatan, and in the north is mainly a plain, from which rise the heights of Sierra Alta. Broad savannahs and dense forests abound. The southern part is abundantly watered by running streams. The Spanish captain, Hernández de Córdova, and the pilot, Anton de Alaminos, discovered (20 March, 1517) a seaside village inhabited by Maya Indians, and known to the natives as Ah Kin Pech, which the Spaniards translated Campeche, often, anglicized as Campeachy. In 1540 Captain Montejo, with thirty Spaniards, founded on this site a seaport town. A church was at once begun (Santa Maria de la Concepción, the present cathedral); the first priest was Francisco Hernández, Montejo's chaplain. Later on a storm drove upon the Campeche coast the vessel in which Fray Bartolomé de las Casas, Bishop of Chiapas, was returning to his diocese; this illustrious man was therefore the first bishop to visit Campeche. Its first missionaries were Franciscans; in 1715 the Jesuits came to Campeche, but were expelled 12 June, 1767.
The diocese is bounded on the north by the Diocese of Yucatan; on the south by the Archdiocese of Guatemala and the Vicariate Apostolic of Belize; on the south-east and west by the Dioceses of Chiapas and Tabasco, and by the Gulf of Mexico. It has a population of about 100,000, with twenty-three parishes. The third bishop, Don Francisco Mendoza y Herrera, who was appointed 17 January, 1905, opened a diocesan seminary and three colleges, and built an episcopal residence. Since 1901 there has been in the Diocese of Campeche a small group of non-Catholics. The episcopal city, Campeche, situated on the bay of that name, about ninety miles south-west of Mérida, has about 16,000 inhabitants, two parishes, and twelve churches. The chief exports are maze, sugar, sisle-hemp, salt, wax, logwood, and mahogany. Ship-carpentry is the principal local industry, the harbour, though shallow, being quite capacious.
Gerarchia Cattolica (Rome, 1907); Battendier, Ann. pont. cath. (Paris, 1907), 217; Catholic Directory (Milwaukee, 1907, Foreign, 187.
Alberto Marcilla.
# Catholic Encyclopedia (1913)/Diocese of Capaccio and Vallo

From volume 3 of the work.
(CAPUTAQUENSIS ET VALLENSIS)
Suffragan diocese of Salerno.
Capaccio is a city in the province of Salerno (Italy), in an unhealthy region, not far from the ruins of the ancient Paestum. It is believed that Capaccio was built after the destruction of Paestum by the Saracens (915), and that the see was transferred there. The first known bishop of Capaccio is Arnolfo, present at the council of the Lateran in 1179. Lelio Morello, elected in 1586, obtained from Sixtus V the transfer of the bishop's residence to Dania. Other bishops worthy of mention were: the zealous monk Pietro Matta de Haro (1611), who was assisted by the venerable Gian Filippo Romanello, founder of a congregation of priests for the instruction of the peasantry in the articles of faith; the learned Cardinal Francesco Maria Brancacci (1627); Tommaso Caraffa (1639), and Giovanni della Pace (1684). The bishop resides at Vallo. The diocese contains a population of 122,400, with 102 parishes, 282 churches and chapels, 256 secular and 14 regular priests, and 3 religious houses for men.
CAPPELLETTI, Le chiese d'Italia (Venice, 1844); Ann. eccl. (Rome, 1907), 365.
U. BENIGNI
# Catholic Encyclopedia (1913)/Catherine Tegakwitha (Tekakwitha, Takwitha)

From volume 14 of the work.
(Also known as Catherine Tegakwitha/Takwita.)
Known as the "Lily of the Mohawks", and the "Genevieve of New France" an Indian virgin of the Mohawk tribe, born according to some authorities at the Turtle Castle of Ossernenon, according to others at the village of Gandaouge, in 1656; died at Caughnawaga, Canada, 17 April, 1680. Her mother was a Christian Algonquin who had been captured by the Iroquois and saved from a captive's fate by the father of Tekakwitha, to whom she also bore a son. When Tekakwitha was about four years old, her parents and brother died of small-pox, and the child was adopted by her aunts and a uncle who had become chief of the Turtle clan. Although small-pox had marked her face and seriously impaired her eyesight and her manner was reserved and shrinking, her aunts began when she was yet very young to form marriage projects for her, from which, as she grew older, she shrank with great aversion. In 1667 the Jesuit missionaries Fremin, Bruyas, and Pierron, accompanying the Mohawk deputies who had been to Quebec to conclude peace with the French, spent three days in the lodge of Tekakwitha's uncle. From them she received her first knowledge of Christianity, but although she forthwith eagerly accepted it in her heart she did not at that time ask to be baptized. Some time later the Turtle clan moved to the north bank of the Mohawk River, the "castle" being built above what is now the town of Fonda. Here in the midst of scenes of carnage, debauchery, and idolatrous frency Tekakwitha lived a life of remarkable virtue, at heart not only a Christian but a Christian virgin, for she firmly and often, with great risk to herself, resisted all efforts to induce her to marry. When she was eighteen, Father Jacques de Lamberville arrived to take charge of the mission which included the Turtle clan, and from him, at her earnest request, Tekakwitha received baptism. Thenceforth she practised her religion unflinchingly in the face of almost unbearable opposition, till finally her uncle's lodge ceased to be a place of protection to her and she was assisted by some Christian Indians to escape to Caughnawaga on the St. Laurence. Here she lived in the cabin of Anastasia Tegonhatsihonga, a Christian Indian woman, her extraordinary sanctity impressing not only her own people but the French and the missionaries. Her mortifications were extreme, and Chauchtiere says that she had attained the most perfect union with God in prayer. Upon her death devotion to her began immediately to be manifested by her people. Many pilgrims visit her grave in Caughnawaga where a monument to her memory was erected by the Rev. Clarence Walworth in 1884; and Councils of Baltimore and Quebec have petitioned for her canonization.
[On 22 June 1980, she was beatified by Pope John Paul II; her feast day is celebrated on 14 July. -- Ed.]
Blanche M. Kelly.
# Castes and Tribes of Southern India/Chinda

​Chinda.— Recorded, in the Madras Census Report, 1901, as a small caste of Oriya cultivators in Ganjam and Vizagapatam.
# Castes and Tribes of Southern India/Cheyyakkaran

​Cheyyakkaran.— A Malayālam form of the Canarese Servēgāra.
# Castes and Tribes of Southern India/Chikala

​Chikala (broom). — An exogamous sept of Tōttiyan.
# Castes and Tribes of Southern India/Chikkudu

​Chikkudu (Dolichos Lablab), — An exogamous sept of Mūka Dora.
# Castes and Tribes of Southern India/Chikka

​Chikka (small). — A sub-division of Kurni.
# Castes and Tribes of Southern India/Chimala

​Chīmala (ant). — An exogamous sept of Bōya and Tsākala.
# Castes and Tribes of Southern India/Chimpiga

​Chimpiga (tailor). — Recorded, in the Madras Census Report, 1901, as a Lingāyat sub-caste of Rangāri. In the Mysore Census Report, 1901, Darjis are classified as follows: — " (1) Darji, Chippiga, or Namdev; (2) Rangāre." The first three, known by the collective name of Darji, are professional tailors, while the Rangāres are also dyers and calico printers.
# Castes and Tribes of Southern India/Chimpiri

​Chimpiri (rags). — An exogamous sept of Bōya.
# Castes and Tribes of Southern India/Chilakala

​Chilakala (paroquet). — An exogamous sept of Bōya, Kāpu and Yānādi.
# Castes and Tribes of Southern India/Chilla

​Chilla(Strychnos petatorum : clearing-nut tree). — An exogamous sept of Kuruba, and sub-division of Tōttiyan.
# Catholic Encyclopedia (1913)/Diocese of Loja

From volume 9 of the work.
(Lojana), suffragan of Quito, Ecuador, includes the greater part of the Provinces of Loja and El Oro. It thus occupies the southwestern portion of Ecuador, lying between the summit of the Andean Cordilleras and the Pacific Ocean. It has an area of about 10,000 square miles. The city of Loja is situated some 270 miles S.S.W. of Quito, in the Val de Canbamba. It was established about the year 1546 to protect travellers on the royal road from Quito to Peru against the attacks of the Indians, and is thus one of the oldest towns in the state. In 1580 the First Provincial Council of Ecuador was held there; at which time the city contained, in addition to its parish church, a Franciscan convent and a Dominican priory. It was at Loja that the valuable properties of the cinchona-bark, the source of quinine, were first discovered by a Spanish soldier who, having accidentally experienced its antipyretic qualities, by means of it cured the vice-reine of Peru, the Countess of Chichon (a quo cinchona), of a fever, and thus made it known to the world. Loja suffered much from earthquakes and Indian inroads. In 1861 it possessed a Jesuit church, a college, a consistorial house, and a hospital. Five years later a bishopric was erected at Loja, Mgr. Checa being the first occupant of the see; he was succeeded by Mgr. Riofrio, afterwards Archbishop of Quito: the third prelate was Mgr. José Masiá, O.F.M.; born on 14 January, 1815, at Montroig, in Tarragona, Spain, he was consecrated Bishop of Loja on 16 September, 1875. This illustrious prelate died in 1902 in Peru, a glorious exile for the Faith. After an interregnum of several years, Mgr. Juan José Antonio Eguiguren-Escudero was appointed. Mgr. Eguiguren was born at Loja on 26 April, 1867; he studied at the seminary of Quito, where he was ordained on 11 June, 1892. Shortly afterwards he became a professor in his Alma Mater; in 1901 he was named an honorary canon, and three years later was made Administrator Apostolic of Loja; on 6 March 1907, he was elected to fill the vacant see and was consecrated at Quito on 28, July, 1907.
With the exception of individual cases, there is no religion professed in the diocese but Catholicism (and paganism among some of the Indians); many of the Catholics, however, are lukewarm and the Church has suffered from the hostility of liberal political parties in Ecuador. Only a very small proportion of the population of the diocese is of European origin, the remainder being a hybrid race of mixed Spanish, Indian, and Negro blood, known as cholos, zambos, or mestizos, with many pure-blooded Indians. The climate of the diocese varies from a mean of 18 degrees Celsius in the higher regions to torrid heat on the slopes of El Oro to the ocean. The principal towns are Machala, Santa Rosa, Zaruma, and Loja.
A. A. MacErlean.
# Catholic Encyclopedia (1913)/Diocese of Lucera

From volume 9 of the work.
DIOCESE OF LUCERA (LUCERINENSIS).
Lucera is a very ancient city in the province of Foggia in Apulia, Southern Italy. It originally belonged to Daunia. In 320 B.C. it was taken by the Romans, a Roman colony being established there in 314. The Samnites defeated the Romans near Lucera in 294. During the war between Caesar and Pompey it was an important point of defence for the latter. In A.D. 663 it was captured from the Lombards and destroyed by Constantius II. Lucera attained great importance when Frederick II transferred thither the Saracens of Sicily whom he had shortly before subjugated, and who from enemies became his most faithful and trusted supporters in his wars against the popes and the great barons of the Kingdom of Naples. The royal treasury was also located at Lucera. During the invasion of Charles of Anjou Lucera made the longest resistance. The remaining Saracens were converted en masse in 1300; their mosque was destroyed by Charles II, and upon its ruins arose the present cathedral, S. Maria della Vittoria. Local tradition traces the origin of the episcopal see to the third century (St. Bassus). The first historically certain bishop is Marcus (c. 743). Among other noteworthy bishops were Nicolò, papal legate at Constantinople in 1261; the Dominican Agostino Gasotti (1318), formerly Archbishop of Zagabria; Tommaso de Acerno (1378), author of "De creatione Urbani VI opusculum"; Scipione Bozzuti (1582), killed in a sack of the city by some exiles in 1591. In 1391 the Diocese of Lucera was increased by the addition of that of Farentino, or Castelfiorentino, a city founded in 1015 by the Byzantine catapan, Basileios. It was the place of Frederick II's death. After 1409 the See of Tortiboli (Tortibulum) created before 1236, was united to Lucera. Finally in 1818, the united Diocese of Montecorvino and Vulturaria were added to Lucera. Montecorvino became an episcopal see in the tenth century, and among its bishops was St. Albert (d. 5 April, 1037). Its union with Vulturaria, a town now almost deserted, took place in 1433. Noteworthy among the later bishops was Alessandro Gerardini d'Amelia (1496), a Latin poet, author of many historical educational, and moral works, and one of the chief supporters of the expedition of Columbus; in 1515 he was transferred to San Domingo in America, where he died in 1521. The Diocese of Lucera has 17 parishes with 75,000 souls; 4 religious houses of men and 6 of women; 1 school for boys and 3 for girls. In March, 1908, the Diocese of Troia was united with Lucera. It was established in the eleventh century, and has 9 parishes with 26,200 souls, one Franciscan convent, and three houses of monks.
U. BENIGNI
# Catholic Encyclopedia (1913)/Diocese of Lugo

From volume 9 of the work.
DIOCESE OF LUGO (LUCENSIS)
Diocese in Galicia, Spain, a suffragan of Santiago, said to have been founded (by Agapitus) in Apostolic times. The see certainly existed in the fifth century, as the authentic catalogue of its bishops begins with Agrescius (A.D. 433), who is ranked as a metropolitan; Lugo, however, became a suffragan of Braga somewhat later. In 561 it was restored to its ancient dignity, Orense, Iria, Astorga, and Britonia being its dependent sees. Councils were held at Lugo in 569, 572, and perhaps 610 (see Baronius, 1597; Hardouin, Conc., II, 373). In 666 it again lost its metropolitan rank. The see is now occupied by Mgr Emmanuel Basulto y Gimenez, elected 4 September, 1909, in succession to Mgr Murua y López; the diocese embraces all the province of Lugo and part of Pontevedra and Coruña. It contains 1102 parishes, (Perujo says 647, infra), 1108 priests, 649 chapels, and 21 oratories. There are 5 religious houses for men, and 8 convents of women. The population is about 366,000, practically all Catholics. The diocese takes its name from the capital of the province (19,000 inhabitants) which is situated on the Rio Miño. The city is surrounded by an immense Roman wall, 36 feet high and 19 feet broad. It possesses a fine cathedral dedicated to St. Froilano, built about 1129, though the actual main facade and towers date only from 1769. Its elegant stalls were carved by Francisco Mouro (1624). This cathedral enjoys the extraordinary privilege of having the Blessed Sacrament perpetually exposed, a privilege which is commemorated in the armorial bearings of the town. The seminary of San Lorenzo, Lugo, with 400 students, was founded in 1591; it is incorporated with the University of Salamanca.
A. A. MacErlean.
# Castes and Tribes of Southern India/Kattukudugirajāti

​Kattukudugirajāti.— The name, meaning the caste which allows living together after marriage of an informal kind, recorded *as the caste name of Turuvalars (Vēdars) of Salem, derived from a custom among them, which authorises temporary matrimonial arrangements.
# Castes and Tribes of Southern India/Kaththē

​Kaththē (donkey). — An exogamous sept of Mādiga.
# Castes and Tribes of Southern India/Katta

​Katta.— Katta or Kattē, meaning a bund, dam, or embankment, has been recorded as an exogamous sept or gōtra of Dēvānga and Kurni.
# Castes and Tribes of Southern India/Katāri

​Katāri (dagger: katār). — An exogamous sept of Golla, Mutrācha, and Yerukala. The dagger or poignard, called katār, has "a solid blade of diamond section, the handle of which consists of two parallel bars with a cross-piece joining them. The hand grips the crosspiece, and the bars pass along each side of the wrist."*
# Castes and Tribes of Southern India/Katorauto

​Katorauto. — A name for the offspring of maid servants in the harems of Oriya Zamindars, who are said to claim to be Kshatriyas.
# Castes and Tribes of Southern India/Kattelu

​Kattelu (sticks or faggots). — An exogamous sept of Bōya.
# Castes and Tribes of Southern India/Kattira

​Kattira.— A sub-division of Gadaba.
# Castes and Tribes of Southern India/Kaudikiāru

​Kaudikiāru.— Kaudikiāru or Gaudikiāru is a title of Kurubas.
# Castes and Tribes of Southern India/Kaththula

​Kaththula (sword). — An exogamous sept of Yānadi.
# Catholic Encyclopedia (1913)/Eusebius Bruno

From volume 5 of the work.
Eusebius Bruno, Bishop of Angers, b. in the early part of the eleventh century; d. at Angers, August 29, 1081. He received his ecclesiastical training under the famous Berengarius of Tours, and in December, 1047 was made Bishop of Angers. In 1049 he took part in the synod of Reims under Leo IX (1049-54), and was among the bishops who protested their innocence in regard to the prevalent evil of simony. He is best known for his relations to his master Berengarius who erroneously maintained that in the Holy Eucharist the bread and the wine are merely a figure or a symbol of the Body and Blood of Christ. That he was a partisan of Berengarius, at least for a time, cannot be denied. In a letter written shortly after the councils of Rome and Vercelli (1050), in which Berengarius was condemned, he protested against the injustice done to his teacher and the archdeacon of his church. When King Henry I of France (1031-60) summoned the bishops of his realm to a synod held in Paris in 1051, both Eusebius and Berengarius absented themselves, through fear of condemnation. Two contemporary writers, Deoduinus, Bishop of Liege (P.L., CXLVI, 1439), and Durandus, Abbot of Troarn (P.L., CXLIX, 1422), class Eusebius Bruno among the followers of Berengarius; the latter always claimed him as a partisan. It is not certain that he really appropriated in its entirety the teaching of his master, though Deoduinus and Durandus affirm it. On the other hand, at the Council of Tours (1054), presided over by the papal legate Hildebrand, Eusebius Bruno induced his friend Berengarius to declare, in writing and on oath, that after the Consecration the bread and the wine are the Body and Blood of Christ. Moreover, at a synod of Angers (1062) at which the Count of Anjou, Geoffrey the Bearded, asked for an account of the teaching of Berengarius, Eusebius' defense of his master was somewhat weak. When, shortly afterwards, Berengarius complained to him of the opposition of a certain Geoffrey Martini to his teaching, Eusebius declared frankly in a letter to Berengarius (P.L., CXLVII, 1201), that the reality of the Body and Blood of Christ in the Holy Sacrament must be admitted, like other mysteries of faith, e.g. the Incarnation and the passing of Christ glorified through closed doors. These expressions indicate either a change of mind on the part of Eusebius, or, what is not unlikely, a misunderstanding, in the beginning, of the real import of the teachings of Berengarius.
FRANCIS J. SCHAEFER
# Catholic Encyclopedia (1913)/Eustache Deschamps

From volume 4 of the work.
Also called MOREL, on account of his dark complexion; b. at Vertus in Champagne between 1338 and 1340; d. about 1410. After having finished his classical studies at the episcopal school of Reims, under the poet Guillaume de Marchault, who was a canon of Reims, he studied law at the University of Orléans. He then travelled for some time as the king's messenger in various parts of Europe, in Syria, Palestine, and Egypt; in the last country, it is said, he was made a slave. On his return to France he was appointed gentleman-usher by Charles V, and was confirmed in his position by Charles VI, whom he accompanied in that capacity on various campaigns in Flanders. In 1381 King Charles VI made him governor of the town of Fismes, and in 1388 bailiff of Senlis; at a later date he lost the position of bailiff, together with his pension and his office at court. Deschamps was a poet of no little merit. His numerous poems, ballads, rondels, lays, and virelays are full of valuable information concerning the political and moral history of his time. He was an honest, religious man, and although a courtier was also a moralist who did not hesitate to condemn the injustice and wrongs that he had seen and experienced. His style is somewhat heavy, but it is vigourous and not lacking in grace.
SARRADIN, Etude sur Eustache Deschamps (Paris, 1879); PETIT DE JULLEVILLE, Histoire de la langue et de la literature franÁaises (Paris, 1894), II; DE QUEUX AND RAYNAUD, åuvres complËtes d'Eustache Deschamps (Paris, 1878-1891).
LOUIS N. DELAMARRE
# Catholic Encyclopedia (1913)/Eusebius of Laodicea

From volume 5 of the work.
Eusebius of Laodicea, an Alexandrian deacon who had some fame as a confessor and became Bishop of Laodicea in Syria, date of birth uncertain; d. about 268. His story is told by Eusebius of Caesarea (Hist. Eccl., VII, xi and xxxii). As deacon at Alexandria he had accompanied his bishop, Dionysius (with a priest, two other deacons, and two Romans who were then in Egypt) before the tribunal of Aemilian, Prefect of Egypt, at the time of the Emperor Valerianus (253-260). Dionysius tells the story of their trial in a letter to a certain Bishop Germanus (Eus., Hist. Eccl., VII, xi). They were all sentenced to banishment, but Eusebius managed to remain in the city in hiding, "zealously served the confessors in prison and buried the bodies of the dead and of the blessed martyrs, not without danger to his own life" (ibid.). In 260 there broke out a rebellion at Alexandria and at the same time a plague ravaged the city. Eusebius again risked his life continually by nursing the sick and the wounded (ibid., VII, xxxii). The Romans besieged a part of the town (Bruchium, Puroucheion, Prouchion). Anatolius, Eusebius' friend, was among the besieged, Eusebius himself outside. Eusebius went to the Roman general and asked him to allow any who would to leave Bruchium. His petition was granted and Anatolius, with whom he managed to communicate, explained the matter to the leaders of the rebellion and implored them to capitulate. They refused, but eventually allowed the women, children, and old men to profit by the Romans' mercy. A great crowd then came to surrender at the Roman camp. "Eusebius there nursed all who were exhausted by the long siege with every care and attention as a father and a physician" (ibid., xxxii). In 264 Dionysius (who seems to have come back from banishment) sent Eusebius as his legate to Syria to represent him at the discussions that were taking place concerning the affair of Paul of Samosata. Anatolius accompanied his friend. The Syrians were so impressed by these two Egyptians that they kept them both and made Eusebius Bishop of Laodicea as successor to Socrates. Not long afterwards he died and was succeeded by Anatolius. The date of his death is uncertain. Harnack thinks it was before the great Synod of Antioch in 268 (Chron. der altchrist. Litt., I, 34). Another theory is that the siege at Alexandria was in 269, that the friends went to Syria at the end of that year, and that Eusebius's death was not till 279 (so W. Reading in the Variorum notes to his edition of Eusebius Pamph., Cambridge, 1720, I, 367). Gams puts his death in 270 (Kirchenlexikon, s.v. Eusebius von Laodicea). Eusebius's name does not occur in the acts of the Synod of 268.
ADRIAN FORTESCUE