OpenLLM-France/wikimedia huggingface dataset:
# Catholic Encyclopedia (1913)/San Martino al Cimino

From volume 13 of the work.
A prelature nullius in the territory of the Diocese of Viterbo, Province of Rome. The district is about 1840 feet above sea-level, on the western slope of Monte Fogliano in the Cimini mountains, amidst an extensive forest of chestnut trees. It is much frequented as a health resort. The principal dignitary of the collegiate chapter has the title of abbot, and his jurisdiction extends only over the commune of San Martino, which consists of only one parish. In early times it was a Benedictine abbey, first mentioned under Benedict VIII (eleventh century). In 1150 it was entrusted by Eugenius III to the Cistercians of St-Sulpice near Belley; in 1207 it came into the possession of the monks of Pontigny, who (under Abbot John, 1213-32) raised it to a state of great prosperity. After 1379 the abbots were always commendatory; in 1564 it was included in the mensa of St. Peter's chapter. In 1645 the castle and the abbey buildings were acquired by Olimpia Pamphili, sister of Innocent X, who established a still existing collegiate chapter. The Gothic church possesses architectural interest.
EGIDI in Riv. storica benedettina (1906-7). Concerning the church see FROTHINGHAM in American Journal of Archeology (1890), 299 sqq.
U. BENIGNI
# Catholic Encyclopedia (1913)/Samuco Indians

From volume 13 of the work.
(Zamuco).
The collective name of a group of tribes in southwestern Bolivia, speaking dialects of a common language which constitutes a distinct linguistic stock (Samucan) and includes, besides the Samuco proper, the Guaranoca, Morotoco, Poturero, and several others. Their original country was along the northern border of the Chaco, from about 18° to 21° south latitude and from about 58° to 62° west longitude, bordering south upon the Toba and other wandering tribes of the Chaco, and west and north-west upon the celebrated mission tribes of the Chiquito and Chiriguano.
In their original condition the Samuco were semi-sedentary, and combined agriculture and hunting, the men returning to the woods at the close of the planting season to hunt, drying the meat for future use. They planted corn, manioc, and a species of plum. The women wove mats and hammocks (the latter from thread spun from native cotton) and made pottery. The men were noted for their warlike and adventurous spirit. They went entirely naked, while the women wore only a small covering about the middle of the body. Lips, ears, and nostrils were bored for the insertion of wooden plugs. The men carried bows, lances, and wooden clubs, and the warrior's weapons were buried with him. Mothers strangled all their children after the second, and in one tribe, the Morotoco, the women seem to have ruled while the men did the household work. They were passionately given to dancing and visiting, and to the drinking of chicha, an intoxicating liquor made from fermented corn. The majority of them were Christianized through the efforts of the Jesuits in the middle of the eighteenth century, and were establidhed in the Chiquito missions of Bolivia, particularly in the missions of San Juan, Santiago, and Santo Corazon, where many of them, through the efforts of the missionaries, adopted the prevailing Chiquito language. Their conversion was largely the work of Father Narciso Patzi. A large part of them retained their savage independence in the forests. Those of the three mission towns numbered together 5854 souls shortly before the expulsion of the Jesuits in 1767. In 1839, according to d'Orbigny, they numbered about 1250 souls, besides about 10,000 more still wild in the remote eastern forests. The same traveller describes them as robust and well built, frank, honest, sociable, and notably fond of adventure, pleasure, and gaiety, and with a sweet and euphonious language.
BALLIVIAN, Documentos para la hist. de Bolivia (La Paz, 1906); BRINTON, American Race (New York, 1891); DOBRIZHOFFER, Account of the Abipones (London, 1822); HERVÁS Catálogo de las Lenguas, I (Madrid, 1800); D'ORBIGNY, L'Homme Américain (Paris, 1839); SOUTHEY, Hist. of Brazil, III (London, 1823).
JAMES MOONEY
# Catholic Encyclopedia (1913)/Secular Clergy

From volume 13 of the work.
(Lat. clerus sæcularis)
In the language of religious the world (sæculum) is opposed to the cloister; religious who follow a rule, especially those who have been ordained, form the regular clergy, while those who live in the world are called the secular clergy. Hence the expression so frequently used in canonical texts: "uterque clerus", both secular and regular clergy. The secular cleric makes no profession and follows no religious rule, he possesses his own property like laymen, he owes to his bishop canonical obedience, not the renunciation of his own will, which results from the religious vow of obedience; only the practice of celibacy in Holy Orders is identical with the vow of chastity of the religious. The secular clergy, in which the hierarchy essentially resides, always takes precedence of the regular clergy of equal rank; the latter is not essential to the Church nor can it subsist by itself, being dependent on bishops for ordination. (See CLERIC; REGULARS.)
Du CANGE, Glossarium, s.vv. Sæculum; Clericus.
A. BOUDINHON
# Catholic Encyclopedia (1913)/Second Lateran Council (1139)

From volume 9 of the work.
The death of Pope Honorius II (February, 1130) was followed by a schism. Petrus Leonis (Pierleoni), under the name of Anacletus II, for a long time held in check the legitimate pope, Innocent II, who was supported by St. Bernard and St. Norbert. In 1135 Innocent II celebrated a Council at Pisa, and his cause gained steadily until, in January, 1138, the death of Anacletus helped largely to solve the difficulty. Nevertheless, to efface the last vestiges of the schism, to condemn various errors and reform abuses among clergy and people Innocent, in the month of April, 1139, convoked, at the Lateran, the tenth ecumenical council. Nearly a thousand prelates, from most of the Christian nations, assisted. The pope opened the council with a discourse, and deposed from their offices those who had been ordained and instituted by the antipope and by his chief partisans, Ægidius of Tusculum and Gerard of Angouleme. As Roger, King of Sicily, a partisan of Anacletus who had been reconciled with Innocent, persisted in maintaining in Southern Italy his schismatical attitude, he was excommunicated. The council likewise condemned the errors of the Petrobrusians and the Henricians, the followers of two active and dangerous heretics, Peter of Bruys and Arnold of Brescia. The council promulgated against these heretics its twenty-third canon, a repetition of the third canon of the Council of Toulouse (1119) against the Manichaeans. Finally, the council drew up measures for the amendment of ecclesiastical morals and discipline that had grown lax during the schism. Twenty-eight canons pertinent to these matters reproduced in great part the decrees of the Council of Reims, in 1131, and the Council of Clermont, in 1130, whose enactments, frequently cited since then under the name of the Lateran Council, acquired thereby increase of authority.
H. LECLERCQ
# Catholic Encyclopedia (1913)/Edesius and Frumentius

From volume 5 of the work.
Edesius and Frumentius, Tyrian Greeks of the fourth century, probably brothers, who introduced Christianity into Abyssinia; the latter a saint and first Bishop of Axum, styled the Apostle of Abyssinia, d. about 383. When still mere boys they accompanied their uncle Metropius on a voyage to Abyssinia. When their ship stopped at one of the harbors of the Red Sea, people of the neighborhood massacred the whole crew, with the exception of Edesius and Frumentius, who were taken as slaves to the King of Axum. This occurred about 316. The two boys soon gained the favor of the king, who raised them to positions of trust and shortly before his death gave them their liberty. The widowed queen, however, prevailed upon them to remain at the court and assist her in the education of the young prince Erazanes and in the administration of the kingdom during the prince's minority. They remained and (especially Frumentius) used their influence to spread Christianity. First they encouraged the Christian merchants, who were temporarily in the country, to practice their faith openly by meeting at places of public worship; later they also converted some of the natives. When the prince came of age Edesius returned to his friends and relatives at Tyre and was ordained priest, but did not return to Abyssinia. Frumentius, on the other hand, who was eager for the conversion of Abyssinia, accompanied Edesius as far as Alexandria, where he requested St. Athanasius to send a bishop and some priests to Abyssinia. St. Athanasius considered Frumentius himself the most suitable person for bishop and consecrated him in 328, according to others between 340-46. Frumentius returned to Abyssinia, erected his episcopal see at Axum, baptized King Aeizanas, who had meanwhile succeeded to the throne, built many churches, and spread the Christian Faith throughout Abyssinia. The people called him Abuna (Our Father) or Abba Salama (Father of Peace), titles still given to the head of the Abyssinian Church. In 365 Emperor Constantius addressed a letter to King Aeizanas and his brother Saizanas in which he vainly requested them to substitute the Arian bishop Theophilus for Frumentius (Athanasius, "Apol. ad Constantium" in P.G., XXV, 631). The Latins celebrate the feast of Frumentius on October 27, the Greeks on November 30, and the Copts on December 18. Abyssinian tradition credits him with the first Ethiopian translation of the New Testament.
MICHAEL OTT
# Catholic Encyclopedia (1913)/Edme Mariotte

From volume 9 of the work.
French physicist, b. at Dijon, France, about 1620; d. at Paris, 12 May, 1684. His residence was at Dijon, and some of his works are dated from that place. He was ordained and, as a reward for his successful scientific labours, was made prior of Saint-Martin-sous-Beaune near Dijon. Condorcet remarks on that subject that "no profane use is made of the property of the Church, when it goes to reward services rendered to humanity". Mariotte is pronounced the first in France to "bring into the study of physics a spirit of observation and of doubt, and to inspire that caution and timidity so necessary to those who question nature and who try to interpret her answers." In his "Essay on Logic" he enumerates rules of reasoning as well as the fundamental principles themselves, especially in the case of what he calls the natural and the moral sciences. He there teaches a method of experimental research for the establishment of truth, so that we are thus able to study the methods which he used himself to obtain those great results from his experiments.
His fame rests on his work on hydrostatics and on the establishment of the law of gases that bears his name. This was first published in an essay on the nature of air in 1676. "The diminution of the volume of the air proceeds in proportion to the weights with which it is loaded." This law is now stated as follows: The volume of a gas, kept at a constant temperature, changes inversely as the pressure upon the gas. This is the fundamental generalization of our knowledge concerning gases. He invented a device for proving and illustrating the laws of impact between bodies. The bobs of two pendulums are struck against each other, and the resultant motions are measured and studied. He added to the mathematical deductions of Galileo, Pascal, and others, a number of experimental demonstrations of the laws of the pendulum, of the flow of water through orifices, of hydrostatic pressure etc. Mariotte's flask is an ingenious device to obtain a uniform flow of water. His work included experiments on heat and cold, light, sight, and colour. He was a member of the Royal Society of Science from its foundation in 1666. His contributions (Oeuvres) were collected and published at Leyden in 1717, and again at The Hague in 1740. They include reprints of the following: "Nouvelles découvertes touchant la vue" (Paris, 1668) "Expériences sur la congélation de l'eau" (Paris, 1682); "Traité du nivellement" (Paris, 1672-4); "Traité de la percussion des corps" (Paris, 1676); "Essais de physique" (4 vols., Paris, 1676-81); "De la végétation des plantes" (Paris, 1679 and 1686); "De la nature de l'air" (Paris, 1679); "Traité des couleurs" (Paris, 1681); "Essai de logique" (Paris, 1678); "Traité du mouvement des eaux et des autres corps fluides" (Paris, 1686; 2nd ed., 1700).
MERLIEUX in Nouv. Biogr. Gén., s. v.; CONDORCET in Oeuvres, I, 61-75, Eloge (Brunswick and Paris, 1804).
WILLIAM FOX
# Catholic Encyclopedia (1913)/Edmond Jeaurat

From volume 8 of the work.
Jeaurat, Edmond (Edme), French engraver, b. at Vermenton, near Auxerre, 1688; d. at Paris, 1738. He was the elder brother of Etienne Jeaurat, the painter, and the son of an engraver or worker in metal, who on a visit to Paris took his eldest boy with him, and apprenticed him to Bernard Picart. Here Edmond spent many years, and when he left his master's studio he wandered away to Holland, and for a few years studied the art of the Dutch painters, earning his living by engraving a few plates after the chief paintings in Amsterdam and The Hague. On returning to Paris he came into contact with his younger brother whom he had not seen for many years, and employed himself in engraving Etienne's paintings, quickly acquiring celerity in execution and a considerable notoriety for accurate and delightful work. He was employed by Monsieur de Crozat to engrave the pictures for his famous collection. In Paris he married the sister of the artist Le Clerc, and many of his engravings represented the religious pictures painted by his brother-in-law, La Clerc the younger. He had two sons, one Nicholas Henry, a painter, usually known as Jeaurat de Bertry or Berty, the other Sébastien, who devoted himself to science. There is a fine collection of his engravings in the British Museum, London, and they can also be studied in the Bibliothèque Nationale in Paris. His finest work is probably "Achilles discovered among the Daughters of Lycomedes", dated 1713, and there are also engravings by him from works by Poussin, Veronese, and Watteau.
DESCAMPS, La Vie des Peintres (Paris, 1753); LE CARPENTIER, Galerie des Peintres CélËbres (Rouen, 1815); DE CROZAT, Receuil d'Etampes (Paris, 1736); MARIETTE, Abecedario (Paris, 1746); DUSSIEUX, Les Artistes français à l'Etranger (Paris, 1856).
GEORGE CHARLES WILLIAMSON
# Catholic Encyclopedia (1913)/Ven. John Kemble

From volume 8 of the work.
Martyr, b. at Rhydicar Farm, St. Weonard's, Herefordshire, 1599; d. at Widemarsh Common, Hereford, 22 August, 1679; son of John Kemble, formerly of Kemble, Wiltshire, afterwards of Llangarren, and of Urchinfield (now part of the parish of Hardwicke), and Anne, daughter of John Morgan, of The Waen, Skenfrith, Monmouthshire. His uncle, George Kemble, of Pembridge Castle, Welsh Newton, was the father of Captain Richard Kemble, who saved Charles II at the battle of Worcester. Ordained priest at Douai College, 23 February, 1625, he was sent on the mission 4 June, and in his old age lived with his nephew at Pembridge Castle. Arrested there by Captain John Scudamore of Kentchurch, he was lodged in Hereford Gaol in November, 1678, and condemned under 27 Eliz. c. 2 at the end of March following. Ordered to London with Father Charles Baker, he was lodged in Newgate and interviewed by Oates, Bedloe, and Dugdale. Sent back to Hereford, the aged priest spent three more months in gaol. Before leaving for his execution he smoked a pipe and drank a cup of sack with the under-sheriff, this giving rise to the Herefordshire expressions "Kemble pipe", and "Kemble cup", meaning a parting pipe or cup. Sir John Hawkins in a note to "The Compleat Angler" turns Kemble into a Protestant in Mary's reign. One of the martyr's hands is preserved at St. Francis Xavier's, Hereford. His body rests in Welsh Newton churchyard.
Bromage, Ven. Fr. John Kemble (London. 1902); Catholic Record Society's Publications (London. privately printed 1905-), II. 295. 297; Gillow, Bibl. Dict. Eng. Cath., s.v. ; Archbold in Dict. Nat. Biog., s.v.; Challoner, Memoirs of the Missionary Priests (Leamington s.d.), II, 411; Walton, Compleat Angler (London, 1808), 394.
John B. Wainewright.
# Catholic Encyclopedia (1913)/Ven. John Lloyd

From volume 9 of the work.
Welsh priest and martyr, executed at Cardiff, 22 July, 1679. He took the missionary oath at Valladolid, 16 October, 1649, and was arrested at Mr. Turberville's house at Penllyne, Glamorganshire, 20 November, 1678, and thrown into Cardiff gaol. There he was joined by Father Philip Evans, S.J. This venerable martyr was born in Monmouthshire, 1645, was educated at St-Omer, joined the Society of Jesus, 7 Sept., 1665, and was ordained at Liege and sent on the mission in 1675. He was arrested at Mr. Christopher Turberville's house at Sker, Glamorganshire, 4 December, 1678. Both priests were brought to the bar on Monday, 5 May (not 3 May), 1679, and charged with being priests and coming into the principality contrary to the provisions of 27 Eliz., c. 2. The chief witness against Father Evans was an apostate named Mayne Trott. He was deformed, and had been a dwarf at the Spanish and British Courts, but was at this time in the service of John Arnold of Abergavenny, an indefatigable priest-hunter, who had offered £200 for Father Evans's arrest. Both were found guilty and put to death.
[Note: In 1970, both John Lloyd and Philip Evans, S.J., were canonized by Pope Paul VI among the Forty Martyrs of England and Wales, whose joint feast day is kept on 25 October.]
MATTHEWS, Cardiff Records (Cardiff, 1898-1905), II, 175-8, IV, 155-9; GILLOW, Bibl. Dict. Eng. Cath., II, 186; IV, 289; COOPER in Dict. Nat. Biogr., s. v. Evans, Philip; STAUNTON, Menology (London, 1887), 351; CHALLONER, Memoirs, II.
John B. Wainewright.
# Catholic Encyclopedia (1913)/Ven. John Lockwood

From volume 9 of the work.
Venerable John Lockwood, priest and martyr, born about 1555; died at York, 13 April, 1642. He was the eldest son of Christopher Lockwood, of Sowerby, Yorkshire, by Clare, eldest daughter of Christopher Lascelles, of Sowerby and Brackenborough Castle, Yorkshire. With the second son, Francis, he arrived at Reims on 4 November, 1579, and was at once sent to Douai to study philosophy. Francis was ordained in 1587, but John entered the English College, Rome, on 4 October, 1595, was ordained priest on 26 January, 1597, and sent on the mission, 20 April, 1598. After suffering imprisonment he was banished in 1610, but returned, and was again taken and condemned to death, but reprieved. He was finally captured at Wood End, Gatenby, the residence of Bridget Gatenby, and executed with Edmund Catherick.
GILLOW, Bibl. Dict. Eng. Cath., s. v.; CHALLONER, Memoirs of Missionary Priests, II, No. 168; KNOX, Diaries of the English College, Douay (London, 1878), 157; FOSTER, Visitation of Yorkshire (London, privately printed, 1875), 61, 549; Catholic Record Society's Publications (London, privately printed, 1905, etc.), V, 384.
John B. Wainewright.
# Catholic Encyclopedia (1913)/Ven. John Goodman

From volume 6 of the work.
Priest and martyr; born in the Diocese of Bangor, Wales, 1590; died 1642. He was educated at Oxford, and ordained a Protestant minister, but abandoning heresy, he crossed over to Paris, where he was received into the Church by Mr. Richard Ireland. Admitted to Douai College, 12 Feb., 1621, he continued his studies there until 1624, when he proceeded to St-Omer, in order to enter the Society of Jesus. Finding, however, that this was not his vocation, he was ordained a secular priest and sent on the English mission. He worked with unremitting zeal for some years, was twice apprehended and twice released. Once more a prisoner in 1642, he was brought to trial and condemned to death, but at the queen's intercession was reprieved. When this act of Clemency on the part of Charles I excited the anger of Parliament, Goodman, with great magnanimity, protested his unwillingness to be a cause of dissension between Charles and his subjects, and begged that he might be sacrificed to appease the popular displeasure. This heroic act of generosity made a considerable sensation, and probably suggested to Wentworth, Lord Stratford, the idea of doing the same. Goodman, however, was left to languish in Newgate, but the hardships soon put an end to his life on Good Friday, 1642, not 1645, as is sometimes said.
Challoner, Memoirs of Missionary Priests (London, 1878), II, 79; The Prisoners of Newgate's Condemnation, (London, 1642); Gillow, Bibl. Dict. Eng. Cath., s. v.; State Papers, Dom., Chas I., 1635, cccviii, nn. 66, 66, i.
J.H. POLLEN
# Catholic Encyclopedia (1913)/Ven. John Hambley

From volume 7 of the work.
English martyr (suffered 1587), born and educated in Cornwall, and converted by reading one of Father Persons' books in 1582. After his course at Reims (1583-1585), he returned and worked for a year in the Western Counties. Betrayed and captured about Easter, 1586, he was tried and condemned at Taunton. He saved his life for the moment by denying his faith, then managed to break prison, and fled to Salisbury. Next August, however, the Protestant bishop there, in his hatred of the ancient Faith, resolved to search the houses of Catholics on the eve of the Assumption, suspecting that he might thus catch a priest, and in fact Hambley was recaptured. Being now in a worse plight that ever, his fears increased; he again offered conformity, and this time he gave up the names of most of his Catholic friends. Next Easter he was tried again, and again made offers of conformity. Yet after this third fall he managed to recover himself, and suffered near Salisbury "standing to it manfully, and inveighing much against his former fault". How he got the grace of final perseverance was a matter of much speculation. One contemporary, Father Warford, believed it was due to his guardian angel, but another, Father Gerard, with great probability, tells us that his strength came from a fellow-prisoner, Thomas Pilchard, afterwards himself a martyr.
J.H. POLLEN
# Catholic Encyclopedia (1913)/Ven. John Ingram

From volume 8 of the work.
English martyr, born at Stoke Edith, Herefordshire, in 1565; executed at Newcastle-on-Tyne, 26 July, 1594. He was probably the son of Anthony Ingram of Wolford, Warwickshire, by Dorothy, daughter of Sir John Hungerford. He was educated first in Worcestershire, then at the English College, Reims, at the Jesuit College, Pont-a-Mousson, and at the English College, Rome. Ordained at Rome in 1589, he went to Scotland early in 1592, and there frequented the company of Lords Huntly, Angus, and Erroll, the Abbot of Dumbries, and Sir Walter Lindsay of Balgavies. Captured on the Tyne, 25 November, 1593, he was imprisoned successively at Berwick, Durgam, York, and in the Tower of London, in which place he suffered the severest tortures with great constancy, and wrote twenty Latin epigrams which have survived. Sent north again, he was imprisoned at York, Newcastle, and Durgam, where he was tried in the company of John Bostle (q. v.) and George Swalwell, a converted minister. He was convicted under 27 Eliz. c. 2 (which made the mere presence in England of a priest ordained abroad high treason), though there was no evidence that he had ever exercised any priestly function in England. It appears that some one in Scotland in vain offered the English Government a thousand crowns for his life.
John B. Wainewright.