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

From volume 4 of the work.
A titular see of Northern Africa. The city was founded early in the seventh century B.C. by a Dorian colony from Thera and named after a spring, Kyre, which the Greeks consecrated to Apollo; it stood on the boundary of the Green Mountains (Djebel Akhaar), ten miles from its port, Apollonia (Marsa Sousa). It was the chief town of the Lydian region between Egypt and Carthage (Cyrenaica, now vilayet of Benghazi), kept up commercial relations with all the Greek cities, and reached the height of its prosperity under its own kings in the fifth century B. C. Soon after 460 it became a republic; after the death of Alexander it passed to the Ptolemies and fell into decay. Apion bequeathed it to the Romans, but it kept its self-government. In 74 B.C. Cyrene became a Roman colony. There were many Jews in the region, with their own synagogue at Jerusalem (Mat., xxvii, 32; Acts, ii, 10; vi, 9, xi, 20, sq.), who rebelled, A.D. 73, against Vespasian and in 115 against Trajan.
Cyrene is the birthplace of the philosophers Aristippus, Callimachus, Carneades, Eratosthenes and Synesius; the latter, a convert to Christianity, died Bishop of Ptolemais. Lequien (II, 621) mentions six bishops of Cyrene, and according to Byzantine legend the first was St. Lucius (Acts, xiii, 1); St. Theodorus suffered martyrdom under Diocletian; about 370 Philo dared to consecrate by himself a bishop for Hydra, and was succeeded by his own nephew, Philo; Rufus sided with Dioscorus at the Robber Synod (Latrocinium) of Ephesus in 449; Leontius lived about 600. Lequien (III, 1151) mentions also six Latin bishops, from 1477 to 1557. The Latin titular see was suppressed by a papal decree of 1894. The old city, ruined by the Arab invasion in the seventh century, is not inhabited, but its site is still called Qrennah (Cyrene). Its necropolis is one of the largest and best preserved in the world, and the tombs, mostly rock-hewn, are of Dorian style.
SMITH AND PORCHER, Discoveries at Cyrene (London, 1864); THRIGE, Res Cyrenensium (Copenhagen, 1828); ROSSBERG, Quæstiones de rebus Cyrenarum prov. rom.; STUDNICZKA, Kyrene (Leipzig, 1890); BORSARI, Geografia. . . della Tripolitana, Cirenaica e Fezzan (Turin, 1888); SMITH, Dict. of Greek and Roman Geog. (London, 1878), I, 734-36.
S. Pétridès.
# Catholic Encyclopedia (1913)/Cyril Sieni

From volume 13 of the work.
(Better known as CYRIL OF BARCELONA).
Missionary bishop, b. in Catalonia, date of birth unknown; d. after 1799, place and exact date equally uncertain. He was a member of the Capuchin Order, and in 1772 was sent to New Orleans as vicar-general by the Bishop of Santiago, Jose de Echeverria, within whose jurisdiction Louisiana then was. Ecclesiastical and religious conditions were at that time very unsatisfactory. The mission was in charge of some Capuchins who were not always models of ecclesiastical virtue; their superior, Dagobert, reputed to be ignorant and corrupt, had aroused against Cyril the opposition both of Unzaga, the civil governor, and the people. In the hope that a responsible episcopal authority would remove these obstacles, Father Cyril was made titular Bishop of Tricali, and auxiliary of Santiago. His delegated ecclesiastical authority extended over the seventeen parishes and twenty-one priests found in the territory now included in the States of Louisiana, Alabama, Florida, and those bordering on the western bank of the Mississippi as far as the Missouri. In 1772 he sent to St. Louis, then a hamlet of about two hundred inhabitants, its second pastor, Father Valentine. He also sent resident pastors (1781) to Pensacola and St. Augustine in Florida. During his administration, several Irish clergymen were sent to Bishop Sieni by Charles III of Spain, to minister to the religious needs of the English-speaking Catholics; to each of them the king assigned an annual salary of 350 dollars, besides paying their passage.
In 1786 Sieni issued a pastoral letter concerning the proper observance of Sunday as a day of rest and prayer. In 1788 New Orleans was swept by a great conflagration, on which occasion the brick church of the city perished (it was rebuilt in 1794). In spite of his zeal, religion made little progress: on the one hand he failed to restore ecclesiastical discipline, and on the other displeased both Charles III and Bishop Trespalacios of Havana, to whose care the mission was committed since 1787. Finally a royal order (1793) banished him to his native province. In 1799 he was still in Havana on his way to Spain. Irreligious writers of his own day, followed by some modern historians, depict him in harsh colours. He probably committed more than one administrative error, but he was esteemed a holy and simple-minded ecclesiastic.
BACHILLER Y MORALES, A puntes (Havana, 1859); GAYARRE, A History of Louisiana (New Orleans, 1890); SHEA, Life and Times of the Most Rev. John Carroll (New York, 1888); FORTIER, A History of Louisiana (New Orleans, s.d.).
A. Françon.
# Catholic Encyclopedia (1913)/Cyrrhus

From volume 4 of the work.
A titular see of Syria. The city of the same name was the capital of the extensive district of Cyrrhestica, between the plain of Antioch and Commagene. The origin of the city is unknown; according to a false tradition, it was said in the sixth century to have been founded by Cyrus, King of Persia; this, however, was only a play upon the name. It became at an early date a suffragan of Hierapolis in Provincia Euphratensis. Eight bishops are known before 536 (Lequien, II, 929; E.W. Brooks, The Sixth Book of the Select Letters of Severus, II, 341). The first was present at Nicæa in 325. The most celebrated is Theodoret (423-58), a prolific writer, well known for his rôle in the history of Nestorianism and Eutychianism. (His works are in Migne, P.G., LXXX-LXXXIV.) He tells us that his small diocese (about forty miles square) contained 800 churches, which supposes a very dense population.
At Cyrrhus a magnificent basilica held the relics of SS. Cosmas and Damian, who had suffered martyrdom in the vicinity about 283, and whose bodies had been transported to the city, whence it was also called Hagioupolis. Many holy personages, moreover, chiefly hermits, had been or were then living in this territory, among them SS. Acepsimas, Zeumatius, Zebinas, Polychronius, Maron (the famous patron of the Maronite Church), Eusebius, Thalassius, Maris, James the Wonder-worker, and others. Theodoret devoted an entire work to the illustration of their virtues and miracles. The city was embellished and fortified by Justinian. At the same time it became an independent metropolis, subject directly to Antioch. The patriarch, Michael the Syrian, names thirteen Jacobite bishops of Cyrrhus from the ninth to the eleventh century (Revue de l'Orient chrétien, 1901, p. 194). Only two Latin titulars are quoted by Lequien (III, 1195). The site of the city is marked by the ruins at Khoros, nine miles northwest of Kilis, in the vilayet of Aleppo; these ruins stand near the river Afrin Marsyas, a tributary of the Orontes, which had been banked up by the aforesaid Theodoret.
TILLEMONT, Mémoires, XV, 217-239.
S. VAILHÉ
# Catholic Encyclopedia (1913)/Clemens non Papa

From volume 4 of the work.
(Jacques Clement).
Representative of the Flemish or Netherland School of music of the sixteenth century; d. 1558. All that is known with reasonable certainty of his life is that he preceded Nicolas Gombert (1495-1570) as choirmaster at the court of Charles V. An indication of his fame is his nickname non Papa, given to distinguish him from the contemporaneous Pope Clement VII (1523-34). While his style is always noble and fluent, he shows the fault of his time and school of elaborating contrapuntal forms at the expense of a clear and distinct declamation of the text. Clemens was, nevertheless, one of the chief forerunners of Palestrina and Orlandus Lassus, who alone were able to overshadow him. Some of his more important works are: ten masses, one for six, five for five, and four for four voices, published by Petrus, Phalesius at Louvain (1555-80), a large number of motets, and four volumes of "Souter Liedekens", that is psalms set to familiar Netherland melodies, published by Tylmann Susato at Antwerp (1556-57). Ambros, Gesch. der Musik (Leipzig, 1881); Riemann, Handbuch der Musikgeschichte (Leipzig, 1907).
JOSEPH OTTEN
# Catholic Encyclopedia (1913)/Cleophas

From volume 4 of the work.
According to the Catholic English versions the name of two persons mentioned in the New Testament. In Greek, however, the names are different, one being Cleopas, abbreviated form of Cleopatros, and the other Clopas. The first one, Cleopas, was one of the two disciples to whom the risen Lord appeared at Emmaus (Luke, xxiv, 18). We have no reliable data concerning him; his name is entered in the martyrology on the 25th of September. (See Acta Sanctorum, Sept., VII, 5 sqq.) The second, Clopas, is mentioned in St. John, xix, 25, where a Mary is called Maria he tou Klopa, which is generally translated by "Mary the wife of Clopas". This name, Clopas, is thought by many to be the Greek transliteration of an Aramaic Alphaeus. This view is based on the identification of Mary, the mother of James etc. (Mark, xv, 40) with Mary, the wife of Clopas, and the consequent identity of Alphaeus, father of James (Mark, iii, 18), with Clopas. Etymologically, however, the identification of the two names offers serious difficulties: (1) Although the letter Heth is occasionally rendered in Greek by Kappa at the end and in the middle of words, it is very seldom so in the beginning, where the aspirate is better protected; examples of this, however, are given by Levy (Sem. Fremdwörter in Griech.); but (2) even if this difficulty was met, Clopas would suppose an Aramaic Halophai, not Halpai. (3) The Syriac versions have rendered the Greek Clopas with a Qoph, not with a Heth, as they would have done naturally had they been conscious of the identity of Clopas and Halpai; Alphaeus is rendered with Heth (occasionally Aleph). For these reasons, others see in Clopas a substitute for Cleopas, with the contraction of eo into w. In Greek, it is true, eo is not contracted into w, but a Semite, borrowing a name did not necessarily follow the rules of Greek contraction. In fact, in Mishnic Hebrew the name Cleopatra is rendered by Clopatra, and hence the Greek Cleopas might be rendered by Clopas. See also, Chabot, "Journ. Asiat.", X, 327 (1897). Even if, etymologically, the two names are different they may have been borne by one name, and the question of the identity of Alphaeus and Clopas is still open. If the two persons are distinct, then we know nothing of Clopas beyond the fact recorded in St. John; if, on the contrary, they are identified, Clopas' personality is or may be closely connected with the history of the brethren of the Lord and of James the Less. (See Brethren of the Lord; James The Less.)
Schegg, Jakobus der Bruder des Hern (Munich, 1883); Nicoll, Alphaeus and Klopas in The Expositor (1885), 79 sqq; Wetzel, Alphaeus u. Klopas in Theolog. Stud. u. Krit. (1883), 620 sq.; Jaquier in Vig, Dict. de la Bib., s.v. Alphee; also commentaries on John xix, 25.
R. BUTIN
# Catholic Encyclopedia (1913)/Clerestory

From volume 4 of the work.
A term formerly applied to any window or traceried opening in a church, e. g. in an aisle, tower, cloister, or screen, but now restricted to the windows in an aisled nave, or to the range of wall in which the high windows are set. Sometimes these windows are very small, being mere quatrefoils or spherical triangles. In Large buildings, however, they are important features both of beauty and utility. The clerestory is especially used in churches where the division into nave and side aisles permits the introduction of light into the body of the church from above the aisle roofs. According to Fergusson's theory, the interior of Greek temples was lighted by a clerestory, similar internally to that found in the great Egyptian temples, but externally requiring such a change of arrangement as was necessary to adapt it to a sloping instead of a flat roof. This seems to have been effected by countersinking into the roof, so as to make three ridges in those parts where the light was admitted, though the regular shape of the roof was retained between these openings. Thus, neither the ridge nor the continuity of the lines of the roof was interfered with. This theory is borne out by all the remains of Greek temples that now exist, and by all the descriptions that have been handed down from antiquity. Simpson, however, regards the theory as extremely improbable.
FLETCHER AND FLETCHER, A History of Architecture (London, New York, 1896), 690; GWILT, Encyc. of Arch. (London, 1881), 1648; PARKER, Glossary of Arch. (Oxford, 1850), I. 104; STURGIS, Dict. of Arch. and Building (London, 1904); FERGUSSON, A History of Architecture in all Countries (New York); SIMPSON, A history of Architectural Development (New York, 1905).
THOMAS H. POOLE.
# Catholic Encyclopedia (1913)/Clean and Unclean

From volume 4 of the work.
Clean and Unclean—The distinction between legal and ceremonial, as opposed to moral, cleanness and uncleanness which stands out so prominently in Mosaic legislation (q. v.).
# Catholic Encyclopedia (1913)/Clementine Deymann

From volume 4 of the work.
Born at Klein-Stavern, Oldenburg, Germany, 24 June, 1844; died at Phoenix, Arizona, U. S. A., 4 December, 1896. He came to America with his parents in 1863, studied at Teutopolis, Illinois, received the habit of St. Francis and the name Clementine at the same place, 8 December, 1867, finished his theological studies, and was ordained priest at St. Louis, Missouri, 19 May, 1872. Father Clementine was stationed as professor at the college of Teutopolis until July, 1879, when he was transferred to Joliet, to act as chaplain of the State prison. At Joliet he was also spiritual director of the School Sisters of St. Francis. In August, 1880, he was appointed superior and pastor of the German parish of Joliet, and in July, 1882, he received a like position at Chillicothe, Missouri. In 1885 and in 1891 Father Clementine was elected definitor of the Franciscan province of the Sacred Heart; in 1886 he was made superior of the boys' orphanage at Watsonville, California. He was appointed 22 July, 1896, the first commissary for the newly erected Franciscan commissariat of the Pacific Coast, but died shortly after receiving this office and was buried at Santa Barbara. Father Clementine was a very industrious man, who in his spare time translated a number of useful works, some of which have been published. Among these are: "The Seraphic Octave", or "Retreat" (1883); "Life of St. Francisco Solano"; "Life of Blessed Crescentia Hoess"; "May Devotions" (1884). His original writings are: "Manual for the Sisters of the Third Order" (1884); "St. Francis Manual" (1884). He also wrote for several periodicals, and left in manuscript translations from the Spanish of the lives of Father Junipero Serra and Father Antonio Margil.
ENGLEHARDT, The Franciscans in California (1897); Archives of the Province and Commissariat of the Sacred Heart.
Zephyrin Engelhardt.
# Catholic Encyclopedia (1913)/Clement Schrader

From volume 13 of the work.
Jesuit theologian, b. at Itzum, in Hanover, Nov., 1820; d. at Poitiers 23 Feb., 1875. He studied at the German College at Rome (1840-48) and entered the Society of Jesus on 17 May, 1848. For a time he filled the post of prefect of studies in the German College; subsequently he lectured in the Roman College on dogmatic theology, and later on joined the theological faculty of Vienna. In 1867 he became a member of the theological commission appointed to prepare the preliminaries for the Vatican Council. On his refusal to take the oath of fidelity to the Constitution of 1867 he was, not long after the council had been prorogued, deprived of his professorship by the Austrian Government. The remainder of his life was devoted to the teaching of theology in the Catholic University of Poitiers where he succumbed to an attack of pneumonia. Schrader's thorough grasp of scholastic theology is evidenced by the many works that bear his name. Chief among these are: "De Deo Creante", "De triplici Ordine"; eight series of these, dealing with various theological questions, e.g. predestination, actual grace, faith, human society; "De unitate Romana" (according to Hurter, by far his ablest work). He assisted Passaglia in several of his works, notably in the latter's monumental treatise on the Immaculate Conception. He was also actively engaged in the conduct of a periodical published at Vienna (1864-67), and entitled "Der Papst und die modernen Ideen". The Syllabus of Pius IX is given in a German translation and a number of counter propositions added with a view to bringing out in clearer light the exact significance of the errors condemned in the Syllabus.
HURTER, Nomenclator, III, 1245; SOMMERVOGEL, Bibl. de la C. de J., 912.
J. A. Cahill.
# Catholic Encyclopedia (1913)/Sydney Hodgson

From volume 7 of the work.
A lawman and martyr; date and place of birth unknown; d. at Tyburn, 10 Dec., 1591. He was a convert to the Church. In 1591, while Father Edmund Jennings was saying Mass at the house of Mr. Swithin Wells in London, the pursuivant Topcliffe and his assistants broke into the house just at the moment of consecration. On this account alone, their entrance into the room was obstructed by some of the male members of the congregation, including Sydney Hodgson, until the conclusion of the Mass; these gentlemen then surrendered themselves. Hodgson and the others were brought to trial on 4 Dec., the charge against him being merely that of receiving and relieving priests, and of being reconciled to the Church of Rome. He was offered his life if he would give some sort of a promise of occasional conformity to the Established Church, but as he preferred to die for his religion, he was condemned and executed.
GILLOW, Bibl. Dict. Eng. Cath. s. v.; CHALLONER, Memoirs (Edinburgh, 1878), I, 180, 190; DODD-TlERNEY, Church History, II, 260; MORRIS, Troubles, 3rd series.
C. F. Wemyss Brown.
# Catholic Encyclopedia (1913)/Sylvester Mazzolini

From volume 10 of the work.
(MOZOLINI, also PRIERIAS)
Theologian, b. at Priero, Piedmont, 1460; d. at Rome, 1523-sometimes confounded with Sylvester Ferrariensis (d. 1526). At the age of fifteen he entered the Order of St. Dominic. Passing brilliantly through a course of studies he taught theology at Bologna, Pavia (by invitation of the senate of Venice), and in Rome, whither he was called by Julius II in 1511. In 1515 he was appointed Master of the Sacred Palace, filling that office until his death. His writings cover a vast range, including treatises on the planets, the power of the demons, history, homiletics, the works of St. Thomas Aquinas, the primacy of the popes. He is credited with being the first theologian who by his writings attacked publicly the subversive errors of Martin Luther. John Tetzel's productions against the arch-reformer are called by Echard scattered pages (folia volitantia), and Mazzolini stands forth as the first champion of Roman Pontiffs against Luther. The heresiarch replied to Mazzolini's arguments; the latter published rejoinders, and there was a regular controversy between the innovator and the defender of the ancient Faith. The necessity of promptness in attack and defence will account for defects of style in some of his writings. His principal works are: "De juridica et irrefragabili veritate Romanæ Ecclesiæ Romanique Pontificis" (Rome, 1520); "Epitoma responsionis ad Lutherum" (Perugia, 1519); "Errata et argumenta M. Lutheri" (Rome, 1520); "Summa Summarum, quæ Sylvestrina dicitur" (Rome, 1516), reprinted forty times; an alphabetical encyclopedia of theological questions; "Rosa aurea" (Bologna, 1510) an exposition of the Gospels of the year; "In theoricas planetarum" (Venice, 1513).
QUÉTIF-ECHARD, SS. Ord. Præd. II, 55; TOURON, Hommes illust. de l'Ordre de S. Dominique, III, 716; MICHALSKI, De Sylv. Prieratis … vita et scripta (Munster, 1892).
D.J. KENNEDY
# Catholic Encyclopedia (1913)/Sylvester Norris

From volume 11 of the work.
(Alias SMITH, NEWTON).
Controversial writer and English missionary priest; b. 1570 or 1572 in Somersetshire; d. 16 March, 1630. After receiving minor orders at Reims in 1590, he went to the English College, Rome, where he completed his studies and was ordained priest. In May, 1596, he was sent on the English mission, and his energetic character is revealed by the fact that he was one of the appellant clergy in 1600. In the prosecutions following upon the Gunpowder Plot, he was committed to Bridewell Gaol. From his prison he addressed a letter to the Earl of Salisbury, dated 1 Dee., 1605, in which he protests his innocence, and in proof of his loyalty promises to repair to Rome, and labor that the pope shall bind all the Catholics of England to be just, true, and loyal subjects, and that hostages shall be sent "for the afferminge of those things". He was thereupon banished along with forty-six other priests (1606), went to Rome, and entered the Society of Jesus. He was for some time employed in the Jesuit colleges on the Continent, but in 1611 returned to the English mission, and in 1621 was made superior of the Hampshire district, where he died.
He wrote: "An Antidote, or Treatise of Thirty Controversies; With a large Discourse of the Church" (1622); "An Appendix to the Antidote" (1621); "The Pseudo-Scripturist" (1623); "A true report of the Private Colloquy between M. Smith, alias Norrice, and M. Walker" (1624); "The Christian Vow"; "Discourse proving that a man who believeth in the Trinity, the Incarnation, etc., and yet believeth not all other inferior Articles, cannot be saved" (1625).
SOMMERVOGEL. Bibl. de la C. de J., V (1808 09); FOLEY, Records of the English Province, S.J., VI, 184; III, 301; OLIVER, Collections towards Illustrating the Biography of S.J., s. v., GILLOW, Bibl. Dict. Eng. Cath., V, s. v.
James Bridge.