OpenLLM-France/wikimedia huggingface dataset:
# Chandra Shekhar/Part 3/Chapter 4

CHAPTER IV
she weeps.
he glorious moon was then smiling upon the world. On both sides of the flowing Bhagirathi, there were wide expanses of sands, which in the radiance of the moonlight wore a brighter and a more charming silvery beauty; the blue water of the Ganges were flashed with a brighter blue, in the brilliancy of that light. So was the sky over-head, with its sparkling jewels, and the trees on the bank, with their evergreen mantles. There was blue all around. In such moments, the thought of the vastness of the universe agitates the mind. The flow of the river knows no end; it has no limit so far as the eye can see—like the human fate it disappears in the misty womb of the unknown. The river was unlimited, so were the sands around, the trees on the banks, and the sky above, with its numberless starry garlands. In the face of such vastness, what man on earth can count himself as a unit of this stupendous and wonderful creation of God? Where would the pride of man be in ​the presence of such an all-pervading majesty, which was, in that solemn moment, manifested even in a particle of sand, lying on the river shore?
At a place by the river shore, there lay fastened a row of boats, one of which was a big Budgrow. On it, there were sentinels on watch. The two guards, stood firm and motionless, with their guns on their shoulders, like two statues of stone. Within the boat, beautiful varieties of costly chairs, sofas, pictures and statues and many other furnitures were glittering in the soft light of a valuable lamp, made of highly perfect glass. There were some Englishmen within the cabin. Two of them were playing at chess, one was drinking wine in poring over a book, and the other was playing on a musical instrument.
All on a sudden, they got startled at the fearful wail of lamentation, which rose from the river shore, disturbing the stillness of night.
"What's that?" inquired Amyatt, as he offered a check to his opponent's king.
"Some one, perhaps, has been checkmated," replied Johnson wittily.
The wails grew more fearful. The sound ​itself was not hideous or horrible, but in the night, in that wide lonely river shore, it resounded like a dreadful cry.
Amyatt gave up playing, and rose up. He came out of the cabin, and began to look around. He saw nobody. He noticed that there was no burning-place near by, and the sound was coming from the middle of the sandy bank. Amyatt then alighted from the boat and followed up the sound. After he had advanced a little, he saw some one sitting alone on the sands. He drew nearer, and found that a woman was crying aloud. He did not know Hindi Well, but nevertheless asked the woman, "Who are you? Why are you crying here?" The woman could not understand his wonderful Hindi, and continued to cry aloud, as before.
Amyatt not having received any reply to his repeated queries, made a sign to her to follow him. The woman rose up at the hint. Amyatt moved on, and she followed him, crying all the way as before. She was no other than wicked Shaibalini herself.
# Catholic Encyclopedia (1913)/Proselyte

From volume 12 of the work.
(proselytos, stranger or newcomer; Vulgate, advena).
The English term "proselyte" occurs only in the New Testament where it signifies a convert to the Jewish religion (Matthew 23:15; Acts 2:11; 6:5; etc.), though the same Greek word is commonly used in the Septuagint to designate a foreign sojourner in Palestine. Thus the term seems to have passed from an original local and chiefly political sense, in which it was used as early as 300 B. C., to a technical and religious meaning in the Judaism of the New Testament epoch. Besides the proselytes in the strict sense who underwent the rite of circumcision and conformed to the precepts of the Jewish Law, there was another class often referred to in the Acts as "fearers of God" (Acts 10:2, 22; 13:16, 26), "worshippers of God" (Acts 16:14), "servers of God" (Acts 13:43; 17:4, 17). These were sympathetic adherents attracted by the Monotheism and higher ideals of the Jewish religion. St. Paul addressed himself especially to them in his missionary journeys, and from them he formed the beginning of many of his Churches.
James F. Driscoll.
# Catholic Encyclopedia (1913)/Prospero Fagnani

From volume 5 of the work.
Canonist, b. in Italy, place and date of birth uncertain; d. in 1678. Some writers place his birth in 1598, others in 1587 or in 1588. It is certain that he studied at Perugia. At the age of twenty he was a doctor of civil and canon law; at twenty-two, secretary of the Congregation of the Council. He held this office for fifteen years. He fulfilled the same functions in several other Roman Congregations. It is not certain that he ever lectured on canon law at the Roman University (Sapienza). He became blind at the age of forty-four. This affliction did not prevent him from devoting himself to canonical studies and from writing a commentary of the Decretals of Gregory IX, which gained for him the title of "Doctor Caecus Oculatissimus", i.e. the blind yet most far-sighted doctor. This commentary includes interpretations of the texts of the most difficult of the Decretals of Gregory IX. It is distinguished by the clearness with which the most complex and disputed questions of canon law are explained. The work is also of great value for the purpose of ascertaining the practice of the Roman Congregations, especially that of the Congregation of the Council, of which the author quotes numerous decisions. Bededict XIV gave this work the highest praise, and its authority is still continually appealed to in the Roman Congregations. It is divided, like the Decretals of Gregory IX, into five books. The first edition was published at Rome, in 1661, under the title of "Jus canonicum seu commentaria absolutissima in quinque libros Decretalium". It has been reprinted several times. Fagnani is reproached with excessive rigour in his commentary on the chapter of the Decretals "Ne innitaris" (Book I, De constitutionibus), in which he combats the doctrine of probabilism. St. Alphonsus calls him "magnus rigoristarum princeps", the great prince of the rigorists (Homo apostolicus, Tract. I, no. 63; Theologia Moralis, IV, no. 669).
A. VAN HOVE
# Catholic Encyclopedia (1913)/Prospero Alpini

From volume 1 of the work.
​Alpini, Prospero, physician and botanist, b. at Marostica, in the Kepublic of Venice, 23 November, 1553; d. at Padua, 6 February, 1617. He studied medicine at Padua from 1574 to 1578, taking his degree as doctor in the latter year. After two years spent at Campo San Pietro, he was appointed physician to the Venetian Counsul in Egypt (1580), which gave him a much desired opportunity of pursuing his chosen study of botany under conditions more favourable than he could find in Italy, and of which he took the fullest possible advantage. On his return to Venice, in 1586, he became physician to Andre Doria, Prince of Melfi, and was looked upon in Genoa, where he resided, as the first physician of his age. He returned to Padua in 1593, where he filled the chair of botany for many years. He wrote a number of medical and botanical works in Latin, the most important being "De plantis Ægypti liber" (Venice, 1592). It is said that his earlier work, "De Medicinia Ægyptiorum" (Venice, 1591) contains the first mention, by a European writer, of the coffee plant.
Francis W. Grey.
# Catholic Encyclopedia (1913)/Dolphin

From volume 5 of the work.
(Lat. delphinus).
The use of the dolphin as a Christian symbol is connected with the general ideas underlying the more general use of the fish. The particular idea is that of swiftness and celerity symbolizing the desire with which Christians, who are thus represented as being sharers in the nature of Christ the true Fish, should seek after the knowledge of Christ. Hence the representation is generally of two dolphins tending towards the sacred monogram or some other emblem of Christ. In other cases the particular idea is that of love and tenderness. Aringhi (Roma Subterr., II, 327) gives an example of a dolphin with a heart, and other instances have some such motto as PIGNUS AMORIS HABES (i.e. thou hast a pledge of love). It is sometimes used as an emblem of merely conjugal love on funeral monuments. With an anchor the dolphin occurs frequently on early Christian rings, representing the attachment of the Christian to Christ crucified. Speaking generally, the dolphin is the symbol of the individual Christian, rather than of Christ Himself, though in some instances the dolphin with the anchor seems to be intended as a representation of Christ upon the Cross.
ARTHUR S. BARNES
# Catholic Encyclopedia (1913)/Doliche

From volume 5 of the work.
A titular see of Commagene (Augusto-Euphratesia). It was a small city on the road from Germanicia to Zeugma (Ptolemy, V, 15, 10; Itiner. Anton., 184, 189, 191, 194; Tab. Peuting.), famous for its temple of Zeus Dolichenus; it struck its own coins from Marcus Aurelius to Caracalla. The ruins stand at Tell Dülük, three miles northwest of Aintab, in the vilayet of Aleppo. Doliche was at an early date an episcopal see suffragan of Hierapolis (Mabboug, Membidj). Lequien (Or. Christ., II, 937) mentions eight Greek bishops: Archelaus, present at Nicaea in 325, and at Antioch in 341; Olympius at Sardica in 344; Cyrion at Seleucia in 359; Maris at Constantinople in 381; Abibus, a Nestorian, in 431, deposed in 434; Athanasius, his successor; Timothy, a correspondent of Theodoret, present at Antioch in 444 and at Chalcedon in 451; Philoxenus, a nephew of the celebrated Philoxenus of Hierapolis, deposed as a Severian in 518, reinstated in 533 (Brooks, The sixth Book of the Select Letters of Severus, London, 1904, II, 89, 90, 345-350, 352). The see figures in the first "Notitia Episcopatuum" ed. Parthey, about 840. At a later time Doliche took the place of Hierapolis as metropolis (Vailhé, in Echos d'Orient, X, 94 sqq. and 367 sqq.). For a list of fourteen Jacobite Bishops of Doliche (eighth to ninth century), see "Revue de l'Orient chrétien", VI, 195.
S. Pétridès.
# Catholic Encyclopedia (1913)/St. Ita

From volume 8 of the work.
Saint Ita, called the "Brigid of Munster"; b. in the present County of Waterford, about 475; d. 15 January, 570. She became a nun, settling down at Cluain Credhail, a place-name that has ever since been known as Killeedy—that is, "Church of St. Ita"—in County Limerick. Her austerities are told by St. Cuimin of Down, and numerous miracles are recorded of her. She was also endowed with the gift of prophecy and was held in great veneration by a large number of contemporary saints, men as well as women. When she felt her end approaching she sent for her community of nuns, and invoked the blessing of heaven on the clergy and laity of the district around Killeedy. Not alone was St. Ita a saint, but she was the foster-mother of many saints, including St. Brendan the Voyager, St. Pulcherius (Mochoemog), and St. Cummian Fada. At the request of Bishop Butler of Limerick, Pope Pius IX granted a special Office and Mass for the feast of St. Ita, which is kept on 15 January.
W. H. Grattan-Flood.
# Catholic Encyclopedia (1913)/St. Ives

From volume 8 of the work.
(St. Yves)
St. Ives, born at Kermartin, near Tréguier, Brittany, 17 October, 1253; died at Louannee, 19 May, 1303, was the son of Helori, lord of Kermartin, and Azo du Kenquis. In 1267 Ives was sent to the University of Paris, where he graduated in civil law. He went to Orléans in 1277 to study canon law. On his return to Brittany having received minor orders he was appointed "official", or ecclesiastical judge, of the archdeanery of Rennes (1280); meanwhile he studied Scripture, and there are strong reasons for holding that he joined the Franciscan Tertiaries sometime later at Guingamp. He was soon invited by the Bishop of Tréguier to become his "official", and accepted the offer (1284). He displayed great zeal and rectitude in the discharge of his duty and did not hesitate to resist the unjust taxation of the king, which he considered an encroachment on the rights of the Church; by his charity he gained the title of advocate and patron of the poor. Having been ordained he was appointed to the parish of Tredrez in 1285 and eight years later to Louannee, where he died. He was buried in Tréguier, and was canonized in 1347 by Clement VI, his feast being kept on 19 May. He is the patron of lawyers, though not, it is said, their model, for - "Sanctus Ivo erat Brito, Advocatus et non latro, Res miranda populo."
Acta SS., May, V, 248; Life by DE LA HAYE (Morlaix, 1623); and by NORBERT (Paris, 1892); DANIEL, Monuments originaux (St-Brieux, 1887); Analecta Bolland., II, 324-40; VIII, 201-3; XVII, 259.
A. A. MacErlean.
# Catholic Encyclopedia (1913)/St. Isidore the Labourer

From volume 8 of the work.
A Spanish daylabourer; b. near Madrid, about the year 1070; d. 15 May, 1130, at the same place. He was in the service of a certain Juan de Vargas on a farm in the vicinity of Madrid. Every morning before going to work he was accustomed to hear a Mass at one of the churches in Madrid. One day his fellow-labourers complained to their master that Isidore was always late for work in the morning. Upon investigation, so runs the legend, the master found Isidore at prayer, while an angel was doing the ploughing for him. On another occasion his master saw an angel ploughing on either side of him, so that Isidore's work was equal to that of three of his fellow-labourers. Isidore is also said to have brought back to life the deceased daughter of his master and to have caused a fountain of fresh water to burst from the dry earth in order to quench the thirst of his master. He was married to Maria Torribia, a canonized saint, who is venerated in Spain as Maria della Cabeza, from the fact that her head (Spanish, cabeza) is often carried in procession especially in time of drought. They had one son, who died in his youth. On one occasion this son fell into a deep well and at the prayers of his parents the water of the well is said to have risen miraculously to the level of the ground, bringing the child with it, alive and well. Hereupon the parents made a vow of continence and lived in separate houses. Forty years after Isidore's death, his body was transferred from the cemetery to the church of St. Andrew. He is said to have appeared to Alfonso of Castile, and to have shown him the hidden path by which he surprised the Moors and gained the victory of Las Nevas de Tolosa, in 1212. When King Philip III of Spain was cured of a deadly disease by touching the relics of the saint, the king replaced the old reliquary by a costly silver one. He was canonized by Gregory XV, along with Sts. Ignatius, Francis Xavier, Teresa, and Philip Neri, on 12 March, 1622. St. Isidore is widely venerated as the patron of peasants and day-labourers. The cities of Madrid, Leon, Saragossa, and Seville also, honour him as their patron. His feast is celebrated on 15 May.
His Life, as first written in 1265 by John, a deacon of the church of St. Andrew, at Madrid, and supplemented by him in 1275, is printed in Acta S.S., May, III, 515-23. It served as the basis for LOPE DE VEGA's religious poem San Isidro (1599). Acta SS., loc. cit., 512-559; BUTLER, Lives of the Saints, 10 May; BARING-GOUID, Lives of the saints, 10 May; TAMAYO Martyrologium Hispanicum, III (Lyons, 1655), 191-98; QUARTINO, Vita di, S. Isidoro agricola (Turin, 1882).
MICHAEL OTT
# Catholic Encyclopedia (1913)/St. Jarlath

From volume 8 of the work.
Patron of the Archdiocese of Tuam, born in Connaught about 445; died 26 December, (al., 11 Feb.), about 540. Having studied under St. Benen (Benignus), he founded a college at Cloonfush, near Tuam, which soon attracted scholars from all parts of Ireland. The fame of Cloonfush is sufficiently attested by two of its pupils, St. Brendan of Ardfert, and St. Colman of Cloyne. But, great teacher as he was, he went, through humility, to avail himself of the instruction of St. Enda at Arran about 495. He removed to Tuam about the second decade of sixth century. St. Jarlath is included in the second order of Irish saints, and on that account he must have lived to the year 540. The "Felire" of Aengus tells us that he was noted for his fasting, watching, and mortification. Three hundred times by day and three hundred times by night did this saint bend the knee in prayer, and he was also endowed with the gift of prophecy. His feast is kept on 6 June, being the date of the translation of his relics to a church specially built in his honour, adjoining the cathedral of Tuam. His remains were encased in a silver shrine, whence the church—built in the thirteenth century—was called Teampul na scrín, that is the church of the shrine, a perpetual vicarage united to the prebend of Kilmainemore in 1415.
W. H. Grattan-Flood.
# Catholic Encyclopedia (1913)/The Catholic Club of New York

From volume 3 of the work.
A social organization described by its constitution as a club which "shall consist of Catholic gentlemen who are governed by a spirit of devotion to the Church and fidelity to the Holy Father". Its objects, as defined by the constitution, "shall be to advance Catholic interests, to promote the moral improvement of its members, to foster among them a true Catholic spirit, to encourage the study of Catholic history, literature, science and art, and for these purposes to maintain a library, and by frequent social intercourse to bind themselves more closely in the pursuit of these and kindred ends". The club sprang from the Xavier Alumni Sodality, which was organized in 1863, in connection with the College of St. Francis Xavier, New York, with the object of encouraging Christian piety among the educated Catholic men of the city, and for many years directed by the Rev. P.F. Dealy, S.J. In March, 1871, the Xavier Union was organized by members of the Sodality to promote other desirable ends not embraced in the scope of a purely religious organization, and to unite the members more intimately in social intercouse. The club was formally opened 13 March, 1871, with a membership of about 150, and Joseph Thoron was elected its first president, on 28 March of the same year. In 1872 Archbishop McCloskey took the club under his formal protection, and the organization has ever since enjoyed the active patronage of the archbishops of New York, and has co-operated with them in promoting Catholic interests. On 1 January, 1888, the name was changed from the Xavier Union to the Catholic Club of the City of New York. Its growth was soon such that a building was erected for it on a site purchased at No. 120 Central Park South, for $115,000. Here a building, 75 by 200 feet, was erected at a cost of $225,000, of which formal possession was taken in 1892. From this period the club grew with great rapidity until the normal resident membership numbers about 1000 the non-resident over 500, and, in addition, there is a considerable army and navy membership consisting of officers of these arms of the service. The club is governed by a board of officers and managers, and has a spiritual director appointed by the Archbishop. A Committee on Catholic Interests has special charge of all matters within the scope indicated in which Catholic lay activity or co-operation with the arch-bishop may seem necessary. The library contains over 35,000 volumes. Many lectures are given during the season and the club co-operates with leading educational and charitable Catholic enterprises.
JOHN JEROME ROONEY
Trancribed by Joseph P. Thomas
# Catholic Encyclopedia (1913)/Volume 3/Contributors

List of Contributors to the Third Volume

## Page 1

| ABRAHAM, LADISLAUS, LL.D , MEMBER OF THE ACADEMY OF SCIENCE AT KRAKOW, PROFESSOR OF CANON LAW, ROYAL UNIVERSITY, LEMBERG, GALICIA, AUSTRIA. AIKEN, CHARLES F., S.T.D , PROFESSOR OF Apologetics Catholic University of America, Washington ALLARIA, ANTHONY, C.R L., S.T.D , LECTOR OF PHILOSOPHY AND THEOLOGY, ABBOT OF SAN TEODORO, GENOA. ALOYSIO, MOTHER MARY, ACADEMY OF THE HOLY FAMILY, BALTIC, CONNECTICUT ALSTON, G. CYPRIAN, O.S B., DOWNSIDE ABBEY, BATH, ENGLAND. AMADO, RAMON RUIZ, S.J., LL.D., Ph.L., MADRID. ARENDZEN, J. P., Ph.D , S.T.D , B.A., PROFESSOR OF HOLY SCRIPTURE, ST. EDMUND'S COLLEGE, WARE, ENGLAND AUCLAIR, ELIE J., B.A., S.T.D., J.C.D., PROFESSOR, LAVAL UNIVERSITY, MONTREAL AVELING, FRANCIS, S.T.D , WESTMINSTER, LONDON. BALESTRI, GIUSEPPE, O.S.A., PROFESSOR EMERITUS OF SACRED SCRIPTURE, COLLEGE OF ST. MONICA, ROME. BANDELIER, A.D. F., HISPANIC SOCIETY OF AMERICA, NEW YORK. BARRET, T B , S.J , PROFESSOR OF MORAL THEOLOGY, WOODSTOCK COLLEGE, MARYLAND WASHINGTON. BARRY, WILLIAM, CANON, S.T.D, LEAMINGTON, ENGLAND. BATTANDIER, ALBERT, S.T.D., J.C.D., ROME. BAUMGARTEN, RT. REV. MGR. PAUL MARIA, J.U.D., S.T.D., DOMESTIC PRELATE, ROME. BECHTEL, F., S.J., PROFESSOR OF HEBREW AND SACRED SCRIPTURE, ST. Louis UNIVERSITY, ST Louis. BENIGNI, U., PROFESSOR OF ECCLESIASTICAL History, PONT. COLLEGIO URBANO DI PROPAGANDA, ROME. BERTRIN, GEORGES, LITT.D., FELLOW OF THE UNIVERSITY, PROFESSOR OF FRENCH LITERATURE, INSTITUT CATHOLIQUE, PARIS. | BESSON, JULES, S.J., PROFESSOR of CANON LAW, University OF TOULOUSE, DIRECTOR, "Nouvelle REVUE THEOLOGIQUE" OF TOURNAI, TOULOUSE, FRANCE. BIRKHAEUSER, J. A., RACINE, WISCONSIN. BIRT, HENRY NORBERT, O.S.B., LONDON. BOOTHMAN, C. T, KINGSTOWN, IRELAND. BOUDINHON, AUGUST MARIE, D.D., D.C.L., DIRECTOR, " CANONISTE CONTEMPORAIN", PROFESSOR OF CANON LAW, INSTITUT CATHOLIQUE, PARIS. BOURSCHEIDT, PETER J., SECRETARY OF CENTRAL VEREIN (1899-1007), MEMBER OF EXECUTIVE BOARD, PEORIA, ILLINOIS BROCK, H. M., S.J., PROFESSOR OF PHYSICS, HOLY CROSS COLLEGE, WORCESTER, MASSACHUSETTS. BROSNAHAN, TIMOTHY, S.J., PROFESSOR OF PSYCHOLOGY AND ETHICS, WOODSTOCK COLLEGE, MARYLAND. BROWNSON, HENRY FRANCIS, LL.D., DETROIT, MICHIGAN. BURKE, EDMUND, A.B., INSTRUCTOR IN LATIN, COLLEGE OF THE CITY OF NEW YORK. BURTON, EDWIN, S.T.D., F.R. HIST. S., ST. EDMUND'S COLLEGE, WARE, ENGLAND. BURTSELL, R.L. Ph.D., S.T.D., RONDOUT, NEW YORK. BUTIN, R., S.M., S.T.D., Ph.D., Marist College, Washington. Butler, RICHARD URBAN, O.S.B., DOWNSIDE ABBEY, BATH, ENGLAND. CAMM, BEDE, O.S.B., B.A. (OXON.), BIRMINGHAM, ENGLAND. CAMPBELL, T. J., S.J, ASSOCIATE EDITOR, "THE MESSENGER", NEW YORK. CAPES, FLORENCE MARY, LONDON. CHAPMAN, JOHN, O.S.B., B.A. (OXON.), PRIOR OF ST. THOMAS'S ABBEY, ERDINGTON, BIRMINGHAM, ENGLAND. CHATTE, P. M., CAPE HAITIEN. CLEARY, HENRY W., EDITOR, "NEW ZEALAND TABLET", DUNEDIN, NEW ZEALAND. |
# Century Magazine/Volume 55

* Issue 1 (November 1897)
* Issue 2 (December 1897)
* Issue 3 (January 1898)
* Issue 4 (February 1898)
* Issue 5 (March 1898)
* Issue 6 (April 1898)