OpenLLM-France/wikimedia huggingface dataset:
# Castes and Tribes of Southern India/Wahābi

​Wahābi.— The Wahābis are a sect of Muslim revivalists founded by Muhammad ibn ' Abdu'l Wahhāb, who was born in A.D. 1691. Wahābyism has been defined as the Puritanism of Islam, "hated by the so-called orthodox Musalmāns, as the Lutherans were hated by Leo, and the Covenanters by Claverhouse."* It is recorded, in the Manual of North Arcot (1895), that since 1806 (the year of the Vellore mutiny) "two alarms have been raised in the district, both at Vellore, which is largely inhabited by Muhammadans. The last alarm ​occurred in 1869. Early in May of that year, anonymous petitions were received by the Joint Magistrate and the Assistant Superintendent of Police, stating that the Wahābi Muhammadans of Vellore were in league against Government, and had arranged a plot for the massacre of all the European residents, in which the 28th Regiment of Native Infantry, then stationed at Vellore, was deeply implicated. An East Indian sub-ordinate of the Public Works Department also reported that he had overheard a Muhammadan munshi of the Small Cause Court speaking to a shopman of his faith about the seditious preaching of a certain Khāzi. The munshi was sent for, and described what he said had occurred in a certain mosque, where sedition had been openly advocated by a Wahābi missionary who had recently arrived from Hyderabad, as well as by others." It appeared, from the investigations of the Inspector-General of Police, that the whole affair had been nothing more than a conspiracy among the orthodox Muhammadans to arouse alarm regarding the designs of the Wahābis, and to prevent these sectarians from frequenting their mosques.
# Catholic Encyclopedia (1913)/Holy Simeon

From volume 13 of the work.
The "just and devout" man of Jerusalem who according to the narrative of St. Luke, greeted the infant Saviour on the occasion of His presentation in the Temple (Luke ii, 25-35). He was one of the pious Jews who were waiting for the "consolation of Israel" and, though advanced in years, he had received a premonition from the Holy Ghost, Who was in him, that he would not die before he had seen the expected Messias. This promise was fulfilled when through guidance of the Spirit he came to the Temple on the day of the Presentation, and taking the Child Jesus in his arms, he uttered the Canticle (Luke, ii, 29-32), and after blessing the Holy Family he prophesied concerning the Child, Who "is set for the fall, and for the resurrection of many in Israel", and regarding the mother whose "soul a sword shall pierce, that, out of many hearts, thoughts may be revealed". As in the case of other personages mentioned in the New Testament, the name of Simeon has been connected with untrustworthy legends, viz., that he was a rabbi, the son of Hillel and the father of Gamaliel mentioned in Acts, v, 34. These distinguished relationships are hardly compatible with the simple reference of St. Luke to Simeon as "a man in Jerusalem". With like reserve may we look upon the legend of the two sons of Simeon, Charinus, and Leucius, as set forth in the apocryphal gospel of Nicodemus.
VIGOUROUX, Dictionnaire de la Bible, s.v.
James F. Driscoll.
# Catholic Encyclopedia (1913)/Charles Joseph Tricassin

From volume 15 of the work.
One of the greatest theologians of the Capuchin Order, b. at Troyes; d. in 1681. There is but little positive information about his life. By continued study he acquired a profound knowledge of the writings of Augustine, and explained and defended with success his doctrine of grace against the Jansenists. Tricassin's writings were violently attacked; they treat exhaustively both the Augustinian doctrine of grace and that of St. Bonaventure. They comprise in the main: "De praedestinatione hominum ad gloriam" (Paris, 1669 and 1673), to which was added "Supplementum Augustinianum" (1673), the work being intended to prove predestination for foreknown merits; "De indifferenti lapsi hominis arbitrio sub gratia et concupiscentia" (Paris, 1673), a thorough explanation of many Augustinian tenets; "De necessaria ad salutem gratia omnibus et singulis data" (Paris, 1673), proof of the sufficient grace for every individual, with special emphasis upon difficult passages in Augustine's writings on which a full understanding of his doctrine depends; "De natura peccati originalis" (Paris, 1677); "De causa bonorum operum" (Paris, 1679), a proof of the virtue of the hope of eternal life and of the fear of hell; a "Supplementum" (Paris, 1679) shows that attrition in connection with the Sacrament of Penance is sufficient according to Augustine and the Council of Trent. Tricassin also published a commentary to several of Augustine's works to prove that Augustine calls the Pelagians heretical teachers, because they do not concede any necessity of grace for the will. Tricassin published at Paris in 1678 a French translation with explanations and applications of Augustine's books, "De gratia et libero arbitrio", "De correptione et gratia" and also a treatise to prove that the Cartesian philosophy was contrary to faith. The importance of the author and his writings is best shown by the fact that the Jansenists bought up his books and burned them because they could not answer them.
FATHER ODORICK
# Catholic Encyclopedia (1913)/Charles Lebrun

From volume 9 of the work.
Lebrun, Charles, French historical painter, b. in Paris, 1619; d. at the Gobelin tapestry works, 1690. This great designer, whose fertility was so wonderful, received his first instruction in art from his father, and at the age of eleven was placed in the studio of Vouet. There he attracted the notice of Poussin, and in 1642 accompanied him to Italy, remaining there four years. On his return, he was for a while at Lyons, and then settled down in Paris. His skill soon brought him before the notice of the eminent personages of his day, and he received an important commission from Fouquet, and painted a large picture for Queen Anne of Austria, in return gave him her portrait set in diamonds. Cardinal Mazarin introduced him to Louis XIV, and he speedily became a very popular person at court, and held almost unlimited sway over all artistic matters after the death of Le Sueur. He was intimately concerned in 1648 in the foundation of the Academy, and when the king, under the advice of Colbert, founded the Gobelin tapestry works in 1662, Lebrun was appointed director, and was styled "a person skilful and intelligent in the art of painting, to make designs for tapestry, sculpture, and other works, to see that they were correctly rendered, and to direct and overlook all the workmen employed". Lebrun was responsible for designing almost all the important cartoons for the early work of the Gobelin factory, but beyond that, he was responsible for decoration and for statues at Versailles, for a long series of allegorical paintings, and for decoration work at Sceaux, Versailles, and Marly. When Colbert died in 1683, Lebrun lost his great patron, and during the last few years of his life, he withdrew from court, and fell into a condition of melancholy which continued until the time of his death. He was a great scenic artist, inspired by grand ideas, a man of unceasing energy, with a fine colour sense, and good knowledge of decoration, but his work was somewhat heavy, and the influence he exercised over French art was not wholly to its advantage. In designing tapestry, his art was well employed, and he will be remembered more for his splendid designs for the Gobelin work than for his own paintings.
Lacordaire, Notice historique sur les Manufactures impériales de Tapisseries des Gobelins et de Tapis de la Savonnerie (Paris, 1853, 1873); Cole, Tapestry and Embroidery (London, 1888); Thomson, History of Tapestry (London. 1906); Bonnaffe, Fouquet (Paris, 1882); Montault, Tapestries preserved by Rome (Arras, 1879); Dubos, Beauvais Tapestry (Beauvais, 1834).
George Charles Williamson.
# Catholic Encyclopedia (1913)/Charles John Seghers

From volume 13 of the work.
Bishop of Vancouver Island (today Victoria), Apostle of Alaska. b. at Ghent, Belgium, 26 Dec., 1839; d. in Alaska, 28 Nov., 1886. Left an orphan at a very early date, he was brought up by his uncles. After having studied in local institutions and in the American Seminary at Louvain, he was ordained priest on 31 May, 1863. On 14 Sept. of the same year he left for Vancouver Island, where for the space of ten years he was engaged in valuable missionary labours among the pioneer whites and the natives. On 23 March, 1873, he was appointed to succeed Bishop Demers (q.v.). One of the first cares of the new prelate was to visit the territory of Alaska, after which he turned his attention towards the west coast of Vancouver Island, where he established missions for the Indians. In 1877 he again repaired to Alaska, and evangelized in succession St. Michael's, Nulato, Ulukuk, Kaltag, Nuklukayet, and various other points along the Yukon. He did not return to Victoria before 20 Sept., 1878. He was then named coadjutor to the Archbishop of Oregon City, whom he succeeded 12 Dec,. 1880. After meritorious apostolic labours in his new field of action, as no titular could be found for his old diocese of Victoria, he generously volunteered to return thither, with a view to following up his work in Alaska. This act of disinterestedness deeply touched Leo XIII, and on 2 April, 1885, Archbishop Seghers again took possession of his former see. Whites and Indians then received the benefit of his ministrations, and two missions were founded (1885) in Alaska, one at Sitka, the other at Juneau. But in the course of his fifth expedition to that distant land, he was heartlessly murdered by a white companion named Fuller, whose mind had become more or less unbalanced under the stress of the hardships of the journey and the evil counsels of an American who foresaw in the coming of the two Jesuit priests the archbishop had brought with him an implied reproach. The remains of the bishop were ultimately transferred to Victoria.
DE BAETS Mgr. Seghers, l'Apôtre de l'Alaska (Paris, 1896); MORICE, History of the Catholic Church in Western Canada (Toronto, 1910)
A. G. Morice.
# Catholic Encyclopedia (1913)/Charles Lalemant

From volume 8 of the work.
Born at Paris, 17 November, 1587; died there, 18 November, 1674. He was the first superior of the Jesuit missions in Canada, and his letter to his brother dated 1 August, 1626, inaugurated the series of "Relations" about the missionary work in that country. Thwarted by the Trading Company at Quebec in his efforts to evangelize the Indians, he went to France to protest. Attempting to return to America his vessel was captured by Kirke who was then blockading the St. Lawrence and he was sent as a prisoner to England. A second attempt resulted in shipwreck off Cape Canso, and on his way back to France in a fishing smack which picked him up he was wrecked a second time on the coast of Spain. He finally reached America in 1632 after Quebec was restored to the French. He was the friend and confessor of Champlain, who died in his arms. He returned again to France in 1638, where he became procurator of the Canadian missions, vice provincial and superior of the "Professed house" in Paris. It was he who obtained the concession of the Island of Montreal for the colony of Dauversière, and he also got Maisonneuve and Jeanne Mance to engage in the undertaking. When there was question of appointing the first Bishop of Quebec, his candidacy was urged. He is the author of a spiritual work, not generally known, entitled "La vie cachée de Notre Seigneur Jésus-Christ", and is not to be confounded with Louis Lallement who is the author of "Les conferences spirituelles".
T.J. CAMPBELL
# Catholic Encyclopedia (1913)/Charles L.A. Thomas

From volume 14 of the work.
French composer, born at Metz, 5 August, 1811; died at Paris, 12 February, 1896. He gained the Grand Prix at the Paris Conservatoire in 1832, having previously won first prize for piano and for harmony. Continuing his studies with Kalkbrenner, Barbereau, and Lesueur, he composed much during the years 1836-50, including three motets and a requiem mass. Turning his attention to comic opera he produced a number of ballets, of which "Le Caid" showed great promise. In 1851 he became a member of the Institute, and in the following year was appointed professor of composition at the Conservatoire. At length he captured the opera-going public with "Mignon", produced on 17 November, 1866. This success he followed up with "Hamlet", a five-act opera first given on 9 March, 1868. In 1871, on the death of Auber, he was appointed Director of the Conservatoire, a position he held till his death. Among his sacred compositions, his "Messe Solennelle" was given on 22 November, 1857, the feast of St. Cecilia, at the Church of St. Eustache, for the benefit of the Society of Artist Musicians. On the same feast, in 1865, his "Marche Religieuse" was performed. His merit was recognized by several decorations including the Grand Cross of the Legion of Honour in 1894. From a musical standpoint, Thomas holds a high place by reason of his dramatic instinct, admirably shown in "Mignon" and "Hamlet". He just falls short of being in the first rank, but his "Mignon" retains its popularity, after close on half a century.
MATTHEW, Handbook of Musical History (London, 1898); GROVE'S Dict. of Music and Musicians, ed. MAITLAND (London, 1904-10), s. v.; LEE, Story of Opera (London, 1909); DUNSTAN, A Cyclopedic Dict. of Music (London, 1909).
W. H. Grattan-Flood.
# Catholic Encyclopedia (1913)/Charles Le Gobien

From volume 9 of the work.
Le Gobien, Charles, French Jesuit and founder of the famous collection of "Lettres édifiantes et curieuses", one of the most important sources of information for the history of Catholic missions, b. at St–­Malo, Brittany, 25 November, 1671; d. at Paris, 5 March, 1708. He entered the Society of Jesus on 25 November, 1671. As professor of philosophy and especially while procurator of the Franco-Chinese mission, he sought in a series of admirable papers to awaken the interest of the cultivated classes in the great work of Christianizing Eastern Asia. In 1697 appeared at Paris his "Lettres sur les progréz de la religion à la Chine". Apropos of the violent literary feud then in progress concerning the so-called "Chinese Rites", he published among other things "Histoire de l'édit de l'empereur de la Chine en faveur de la religion chrétienne avec un éclaircissement sur les honneurs que les Chinois rendent à Confucius et aux morts" (Paris, 1698); and in the year 1700: "Lettre à un Docteur de la Faculté de Paris sur les propositions déférées en Sorbonne par M. Prioux". Under the same date there appeared in Paris the "Histoire des Isles Mariannes nouvellement converties à la religion chrétienne". The second part, translated into Spanish by J. Delgado, is found in the latter's "Historia General de Filipinas" (Manila, 1892). In 1702 Père Le Gobien published "Lettres de quelques missionnaires de la Compagnie de Jésus, écrites de la Chine et des Indes Orientales"; this was the beginning of the collection soon to become celebrated under the title of "Lettres édifiantes et curieuses écrites des missions étrangéres par quelques missionnaires de la Compagnie de Jésus". The first eight series were by Père le Gobien, the latter ones by Fathers Du Halde, Patouillet, Geoffroy, and Maréchal. The collection was printed in thirty-six vols. duodecimo (Paris, 1703-76), and reissued in 1780-81 by Fathers Yves, de Querbeux, and Brotier in twenty-six vols. duodecimo, unfortunately omitting the valuable prefaces. New editions appeared in 1819, 1829-32, and 1838-43. One abridgment in four vols. octavo, was entitled "Panthéon Littéraire", by L. Aimé Martin (1834-43). A partial English translation came out in London in 1714. The publication incited the Austrian Jesuit Stöcklein to undertake his "Neuer Welt Bott" (about 1720), at first considered merely a translation, but soon an independent and particularly valuable collection (five vols., folio in forty parts) substantially completing the "Lettres Edifiantes" (see Kath. Missionen, 1904-05).
Sommervogel, Bibl. de la Comp. de Jésus, s. v. Gobien; de Guilhermy, Ménologe de la Comp. de Jésus, I (Paris, 1892), 324; Nouv. biogr. gén., XXX (Paris, 1883), 403; Feller, Dict. hist., IV, 82.
A. Huonder.
# Catholic Encyclopedia (1913)/Rosea

From volume 13 of the work.
A titular see. The official catalogue of the Roman Curia mentioned formerly a titular see of Rosea in Syria. The title is borne at present by Mgr Félix Jourdan de la Passardière, of the Oratory of France, who lives in Paris. The name Rosea being only a corruption of Rhosus was replaced by the latter in 1884 (see Rhosus).
S. Pétridès.
# Catholic Encyclopedia (1913)/Rose Window

From volume 15 of the work.
A circular window, with mullions and traceries generally radiating from the centre, and filled with stained glasses. The term is suggested by the fancied resemblance of the window with its traceries to the rose and its petals. The rose window is one of the most beautiful and characteristic features of medieval architecture, especially of the French Gothic, in which it achieved its most perfect development. Its origin is to be found in the Roman oculus. During the Romanesque period the oculus became a window, and from about the middle of the twelfth century its dimensions began to increase with the development of gothic of Gothic architecture. By the middle of the thirteenth century it had attained the greatest possible size — the entire width of the nave. Its possible size — the entire width of the nave. Its splendour continued in France until the misfortunes of the later fourteenth and fifteenth centuries prevented the construction of large churches. The most beautiful examples of rose windows are to be found in the Ile de France and the adjoining provinces, Picardy and Champagne. The earliest important examples are the west rose of the Cathedral of Mantes (c. 1200); the west rose of Notre Dame of Paris (c. 1220), the most beautiful of all, and those of Laon and Chartres. In al these cases the rose was put under a circular arch. The next important step was to put it under a pointed arch, as was done in the beautiful rose windows of the Cathedral of Reims, 1230, as well in the transepts as in the later roses of the facade. Thereupon the rose was inscribed in square, with pierced spandrils as in the transepts of Notre Dame of Paris (1257). The last step was to place the rose in the tier of lower windows, in which case it became the centre of a vast window composition, covering the whole end of the transepts, as in Rouen Cathedral.
In England the use of the rose window was usually confined to the transepts, although roses of great span were constructed in Byland Abbey and in the east front of Old St. Paul's, London. In Germany it was more frequently used as well in the Romanesque as in the Gothic period; a fine example is in the facade of the Cathedral of Strassburg. In Italy it was particularly used by the Lombard architects, as in San Zeno, Verona, and in the Cathedral of Modena, and in the Tuscan Gothic churches like the Cathedrals of Siena and Orvieto. These rose were always filled with stained glasses of great beauty, adding not a little to the picturesque effect of the interior of the cathedral.
G. Kriehn.
# Catholic Encyclopedia (1913)/Ruben

From volume 13 of the work.
(REUBEN.)
A proper name which designates in the Bible: (1) a patriarch; (II) a tribe of Israel.
I. THE PATRIARCH
Ruben, Jacob's eldest son (Genesis 46:8; 49:3) by Lia, was born in Mesopotamia, and called Ruben ("see ye, a son") as an allusion to Lia's distress because of Jacob's previous dislike of her: "The Lord saw my affliction: now my husband will love me" (Genesis 29:32). Ruben was deprived of his birthright in punishment of an incest which he committed in Chanaan (Genesis 35:22; 49:4). It was at his suggestion that instead of killing Joseph, his brothers threw the latter into a pit, whence Ruben vainly hoped to rescue him (Genesis 37:18-24; 29-30; 42:22). When Jacob refused to allow Benjamin to go to Egypt with his brothers, Ruben offered two of his sons as a pledge that Benjamin would be brought back (Genesis 42:37). To these few biblical data concerning Jacob's firstborn, numerous and worthless Haggadic details are added in rabbinical and apocryphal literature.
II. THE TRIBE OF ISRAEL
Situated east of Jordan, and sharing with the tribe of Gad, the original territory of the Amorrhite king, Sehon, between the Arnon and the Jeboc and as far east as Jaser, the border of the Ammonites. The respective lot of Ruben and Gad cannot be given with perfect accuracy, although on the basis of Josue 13:15-23, Ruben's territorial possessions are usually described as on the east of the Dead Sea and Jordan, between Gad on the north and Moab on the south. Among the prominent towns of the Rubenites were Baalmaon, Bethphogor, Cariathaim, Dibon, Hesebon, Jassa, Medaba, and Sabama. During the journey through the wilderness, the tribe of Ruben counted over 40,000 men (Numbers 1:21; 26:7) and marched with Gad and Simeon on the south side of Israel. To the same period are referred the rebellion of the Rubenite chiefs, Dathan and Abiron, against Moses, and its signal punishment (Numbers 16; Deuteronomy 11:6). After contributing to the conquest of Western Palestine and sharing in the various incidents connected with the erection of a great altar, the descendants of Ruben settled in a district favourable to pastoral pursuits (Numbers 32; Josue 22). Together with the Gadites, they held aloof from the war against Sisara (Judges 5), were smitten by Hazael (IV Kings 10:32-3), and carried into captivity by Teglathphalasar (734 B.C.). The Rubenites were pre-eminently a pastoral race, little fitted to resist invasion, and several of their cities fell into the hands of Moab long before the tribes east of Jordan were carried captive by the Assyrians (cf. Isaias 15; ).
FRANCIS E. GIGOT