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

From volume 3 of the work.
An eminent painter, usually known as "The Fleming" and called Denis, a native of Antwerp and a student at Bologna, born about the year 1640; died 1619. The Antwerp "Record of Artists" or "Liggeren" (1556-57), gives his name as Caluwaert. He first studied under Christiaen van Queecborne, but early left his olden country for Bologna, becoming a pupil first with Prospero Fontana, in 1570, and afterwards with Lorenzo Sabbatini, whom he accompanied to Rome in 1572 and remained there for two years assisting his master in his paintings in the Vatican. On his return to Bologna he settled there permanently, establishing a celebrated school from which sprang among other notable artists, Albani, Guido, and Domenichino. The rival school in Bologna was that of the Carracci, but Calvaert was so respected in the city that on his decease Ludovico Carracci attended his funeral in the Servite church and brought with him all his pupils.
Calvaert was a profound student of architecture, anatomy, and history, exceedingly accurate in perspective and graceful in design. His colouring is full and rich, his execution suave and accurate and, although there is something of an awkward stillness in the movements of his figures and an academic mannerism in his grouping, yet in composition he was far ahead of his rivals and in colouring undoubtedly their superior. As an instructor few excelled him. His principal works are to be seen at Bologna, Florence, St. Petersburg, Parma, and Caen, and many of his pictures have been engraved. His life was one of great devotion to his art and his faith, and he was greatly respected in Bologna.
GEORGE CHARLES WILLIAMSON
# Catholic Encyclopedia (1913)/Dioscorus

From volume 5 of the work.
Antipope, b. at Alexandria, date unknown; d. 14 October, 530. Originally a deacon of the Church of Alexandria he was adopted into the ranks of the Roman clergy, and by his commanding abilities soon acquired considerable influence in the Church of Rome. Under Pope Symmachus he was sent to Ravenna on an important mission to Theodoric the Goth, and later, under Pope Hormisdas, served with great distinction as papal apocrisiarius, or legate, to the court of Justinian at Constantinople. During the pontificate of Felix IV he became the recognized head of the Byzantine party -- a party in Rome which opposed the growing influence and power of a rival faction, the Gothic, to which the pope inclined.
To prevent a possible contest for the papacy, Pope Felix IV, shortly before his death, had taken the unprecedented step of appointed his own successor in the person of the aged Archdeacon Boniface, his trusted friend and adviser. When, however on the death of Felix (Sept. 530) Boniface II succeeded him, the great majority of the Roman priests -- sixty out of sixty-seven -- refused to accept the new pope and elected in his stead the Greek Dioscorus in the basilica of Constantine (the Lateran) and Boniface in the aula (hall) of the Lateran Palace, know as basilica Julii. Fortunately for the Roman Church, the schism which followed was but of short duration, for in less than a month (14 Oct., 530) Dioscorus died and the presbyters who had elected him wisely submitted to Boniface. In December, 530, Boniface convened a synod at Rome and issued a decree anathematizing Dioscorus as an intruder. He at the same time (it is not known by what means) secured the signatures of the sixty presbyters to his late rival's condemnation, and caused the caused the document to be deposited in the archives of the church. The anathema against Diocorus was however, subsequently removed, and the document burned by Pope Agapetus I (535).
Liber Pontificalis, ed. DUCHESNE (Paris, 1886), I, 281 sq.; JAFFE, Regesta Romanorum Pontificum (2nd ed., Leipzig, 1885), I, 111-12 In 1883 Amelli discovered the documents bearing on the election of 530, in the chapter library of Novara, and published them with his comments in Scuola Cattolica (Milan), XXI,fascic. 123; CREAGH in Amer. Eccl. Rev., XXVIII (Jan., 1903), 41-50; Theologische Quartalschrift (1903), 91 sq.; GRISAR, Gesch. Roms und der Papste (Freiburg im Br., 1901), I, 494 sq.; WURM, Papstwahl (Cologne, 1902), 12 sq.
THOMAS OESTREICH
# Catholic Encyclopedia (1913)/Discalced

From volume 5 of the work.
(Lat. dis, without, and calceus, shoe).
A term applied to those religious congregations of men and women, the members of which go entirely unshod or wear sandals, with or without other covering for the feet. These congregations are often distinguished of this account from other branches of the same order. The custom of going unshod was introduced into the West by St. Francis of Assissi for men and St. Clare for women. After the various modificiations of the Rule of St. Francis, the Observantines adhered to the primitative custom of going unshod, and in this they were followed by the Minims and Capuchins. The Discalced Franciscans or Alcantarines, who prior to 1897 formed a distinct branch of the Franciscan Order went without footwear of any kind. The followers of St. Clare at first went barefoot, but later came to wear sandals and even shoes. The Colettines and Capuchin Sisters returned to the use of sandals. Sandals were also adopted by the Camaldolese monks of the Congregation of Monte Corona (1522), the Maronite Catholic monks, the Poor Hermits of St. Jerome of the Congregation of Bl. Peter of Pisa, the Augustinians of Thomas of Jesus (1532), the Barefooted Servites (1593), the Discalced Carmelites (1568), the Feuillants (Cistercians, 1575), Trinitarians (1594), Mercedarians (1604), and the Passionists. (See FRIARS MINOR)
STEPHEN M. DONOVAN
# Catholic Encyclopedia (1913)/Markos Musuros

From volume 10 of the work.
A learned Greek humanist, born 1470 at Retimo, Crete; died 1517 at Rome. The son of a rich merchant, he went, when quite young, to Italy, where he studied Greek at Florence, under the celebrated John Lascaris, whom he afterwards almost equalled in classical scholarship. In 1503 he became professor of Greek at Padua, where he taught with great success. Later at Venice, he lectured on Greek, at the expense of the republic, and became a member of the Aldine Academy of Hellenists. Musuros rendered valuable assistance to Aldus Manutius in the preparation of the earliest printed editions of the Greek authors, and his handwriting formed the model of Aldus's Greek type. He contributed greatly in giving to the Aldine editions the accuracy that made them famous, while his reputation as a teacher was such that pupils came from all countries to hear him lecture. Erasmus, who had attended his lectures at Padua, testifies to his wonderful knowledge of Latin. To his profound scholarship the editions of Aristophanes, Plato, Pindar, Hesychinus, Athenæus, and Pausanias owed their critical correctness. In 1499 he edited the first Latin and Greek lexicon, "Etymologicum Magnum", printed by Zacharias Callierges of Crete. In 1516 he was invited by Leo X to Rome, where he lectured in the pope's gymnasium and established a Greek printing-press. In recognition of the beautiful Greek poem prefixed to the editio princeps of Plato, Pope Leo appointed him Bishop of Malvasia (Monemvasia) in the Morea, but Musuros died before starting for his distant diocese. Besides numerous editions of different authors he wrote several Greek epigrams which with the elegy on Plato published in the Aldine edition (Venice, 1513) are about his only extant writings.
SANDYS, History of Classical Scholarship, II (Cambridge, 1908); LEGRAND, Bibliographie hellénique, I (Paris, 1885); DIDOT, Alde Manuce (Paris, 1875).
EDMUND BURKE.
# Catholic Encyclopedia (1913)/Maronia

From volume 9 of the work.
A titular see in the province of Rhodopis, suffragan of Trajanopolis. The town is an ancient one, said to have been founded by Maron, who was supposed to be the son of Dionysus (Euripides, "Cyclops", V, 100, 141) or companion of Osiris (Diodorus Siculus, I, 20). The probable origin of this legend is the fact that Maronia was noted for its Dionysiac worship, perhaps because of the famous wine grown in the neighbourhood and which was celebrated even in Homer's day (Odyssey IX, 196; Nonnus I, 12, XVII, 6; XIX, 11 etc.). It is mentioned in Herodotus (Vll, 109), and referred to by Pliny under the name Ortagurea (Hist. Nat., IV, 11). The town derived some of its importance from its commanding position on the Thracian Sea, and from the colony from Chios which settled there about 560 B.C. It was taken by Philip V, King of Macedonia (200 B..C.), but straightaway set free at the command of the Romans (Livy, XXXI, 16; XXXIX, 24; Polybius, XXII, 6, 13, XXIII, 11, 13). By the Romans it was given to Attalus, King of Pergamos, but the gift was revoked and the town retained its freedom (Polybius, XXX, 3). Lequien (Oriens Christ. I, 2295-1198) mentions many of its Greek bishops, but none of them was remarkable in any way. Eubel (Hierarchia Catholica medii aevi, I, 341; II, 205) mentions two titular Latin bishops in 1317 and 1449. Originally suffragan of Trajanopolis, Maronia, about 640, became an autocephalous archdiocese, and was raised to metropolitan rank in the thirteenth century under Andronicus II. In our own times, Maronia continues to be a Greek metropolitan see, but its titular resides at Gumuldjina, the chief town of the sandjak. The ancient town on the sea coast has been abandoned, and the name is now given to a village of 2000 inhabitants about three-quarters of an hour inland.
Bulletin de correspondance hellenique (Paris, V, 87-95; CHRISTODOULOU, La Thrace et Quarante-Eglises, 1897 (this work is written in Greek); MELIRRHTOS, Historical and geographical description of the Diocese of Maronia (in Greek), 1871.
S. VAILHÉ
# Catholic Encyclopedia (1913)/Marquard Herrgott

From volume 7 of the work.
A Benedictine historian and diplomat; born at Freiburg in the Breisgau, 9 October, 1694; died at Krozingen near Freiburg, 9 October, 1762. After studying humanities at Freiburg and Strasburg, he became tutor in a private family at the latter place and accompanied his two pupils to Paris, where he remained two years. Upon his return to Germany he entered the Benedictine Abbey of St. Blasien in the Black Forest, made his vows on 17 Nov., 1715, and was sent to Rome to study theology. After being ordained priest on 17 Dec., 1718, he returned to St. Blasien. In 1721 he went to the Abbey of St. Gall to study Oriental languages, but was soon recalled in order to accompany his abbot to Vienna, where he devoted himself for a few months to the study of history. Shortly after, he was sent to the Abbey of Saint-Germain-des-Prés to continue his historical studies under the direction of the learned Maurist Benedictines. The first fruit of these studies was a valuable work on old monastic customs, "Vetus disciplina monastica" (Paris, 1726). Shortly after the publication of this work, Herrgott returned to St. Blasien, gathered material for a history of the Diocese of Constance and wrote a history of St. Blasien, which is preserved in manuscript at St. Paul's Abbey in Carinthia. In 1728 he was sent to the imperial Court of Vienna as diplomatic representative of the Estates of Breisgau, which then belonged to Austria, and filled this position very creditably over twenty years. While at Vienna he made a thorough study of the history of the imperial house of Hapsburg and, after eight years of diligent researches, published the first three volumes of his valuable work on the Austrian Imperial family "Genealogia diplomatica Augusta Gentis Habsburgicæ" (Vienna, 1737). The continuation of this work he published under the title "Monumenta Augustæ Domus Austriacæ", vol. I (Vienna, 1750), vol. II (Freiburg, 1753), vol. III (Freiburg, 1760), second edition (St. Blasien, 1773). As reward for his labours he had been appointed imperial councillor and historiographer in 1737. In 1749 he gave offence to the imperial Court by courageously defending the rights of the Church and the privileges of the Estates, and, in consequence, was forced to resign his office. His abbot appointed him provost of Krozingen and governor of Staufen and Kirchhofen, which were dependencies of the Abbey of St. Blasien.
Scriptores Ordinis S. Benedicti qui 1750-1880 fuerunt in Imperio Austriaco-Hungarico (Vienna, 1881), 184-7; WEGELE in Allgemeine Deutsche Biographie, s. v.; KOENIG in Kirchenlex, s. v.
MICHAEL OTT.
# Catholic Encyclopedia (1913)/Marquette University

From volume 15 of the work.
Marquette University of Milwaukee, Wisconsin, is an outgrowth of Marquette College, which was opened in 1881, although it had been planned by Right Rev. John Martin Henni as far back as 1850. In 1848, while in Europe, the bishop met the Chevalier J.G. de Boeye, of Antwerp, who gave him $16,000 to help to found an institution under the care of the Jesuits. The foundation was to be made in the bishop's diocese, in the far North-West, a country first visited by the missionaries Allouez and Marquette. In 1855 Rev. P.J. de Smet, S.J., and Rev. F.X. de Coen, S.J., arrived at Milwauke, commissioned by the Provincial of Missouri to co-operate with the bishop in his plans for the proposed institution. St. Gall's parish was placed under the care of the Jesuit Fathers. Two years later, Rev. Stanislaus P. Lalumiere, S.J., commenced the St. Aloysius Academy, which was soon abandoned. It was resuscitated in 1864, under the name of St. Gall's Academy, under the management of Rev. J. T. Kuhlman, S.J. This school existed until 1872, when it was also abandoned. The project of establishing a college had not been relinquished, and in 1864 a charter was obtained by a special act of the legislature. Marquette College was dedicated, 15 Aug., 1881. The degree of bachelor of arts was conferred for the first time in 1887, and when in 1906 Marquette celebrated its silver jubilee, the college had conferred the degree upon 186 students, Master of Arts on 38, and Bachelor of Science upon one.
In 1907, owing to the munificence of the late Robert A. Johnson, of Milwaukee, who built and donated the structure on Grand Avenue, between Eleventh and Twelfth Streets, Marquette College was enabled to enlarge its usefulness. The charter was amended by the legislature, and the college became a university. That year it affiliated temporarily with the Milwaukee Medical College, which comprised a school of medicine, a school of dentistry, and one of pharmacy. In 1908 the Milwaukee Law School became the Marquette University College of Law. In the same year the College of Applied Sciences and Engineering was opened. In 1910 the Robert A. Johnson College of Economics was organized. It consists of two schools; one of business administration, and another of journalism. In 1911 the Marquette Conservatory of Music was established.
J.E. COPUS
# Catholic Encyclopedia (1913)/Markus Hansiz

From volume 7 of the work.
Historian, b. at Volkermarkt, Carinthia, Austria, 25 April, 1683; d. at Vienna, 5 September, 1766. He was only fifteen when he entered the Society of Jesus at Eberndorf. He was ordained a priest in 1708 and became on the completion of his studies professor of humanities at Vienna. From 1713 to 1717 he taught philosophy at Graz, and from 1717 devoted himself entirely to the study of history. His interest in the "Anglia Sacra" of Wharton, the "Gallia Christiana" of Sainte-Marthe, Ughelli's "Italia Sacra", and other similar treatises, together with the advice of the scholarly librarian, Bernardo Gentilotti, determined him to execute a comprehensive "Germania Sacra". For this purpose he examined numerous libraries and archives, and published (1727-1729) histories of the Church of Lorch and of the Sees of Passau and Salzburg: "Germaniae Sacrae tomus primus: Metropolis Laureacensis cum episcopatu Pataviensi chronologice proposita" (Augsburg, 1727), and an "Archiepiscopatus Salisburgensis chronologice propositus" (Vienna, 1729). This work took him to Rome, where he profited by his intercourse with Muratori and Maffei.
Despite the composition of divers short treatises, chiefly canonical and dogmatic, he did not lose sight of his main purpose, but gathered assiduously his materials for his history of the Dioceses of Ratisbon, Vienna, Neustadt, Seckau, Gurk, Lavant, and for the secular history of Carinthia. lt is true that the only result of his industry published by him on these subjects was a preliminary inquiry into the earliest periods of the See of Ratisbon: "Germaniae sacrae tomus tortius. De episcopatu Ratisbonensi" (Vienna, 1754). His copious notes are preserved in the Hofbibliothek at Vienna. Contrary to the Salzburg tradition he maintained in his second volume, that St. Rupert first founded this see about the close of the seventh century; this aroused oppositlon. The third volume also involved him in controversy with the canons of St. Emmeram, from which he emerged with honour. With advancing age he ceased personal researches, but induced his younger brethren in the Society, at Graz, and Klagenfurt, to take up and carry on his labours. With the same end in view he communicated, only a short time before his death, with the learned prince abbot, Gerbert of St. Blasien, the result being that the Benedictine Fathers, Emil Usserman, Ambrosius Eichhorn, and Trudpert Neugart, took charge of the work for the Dioceses of Wurzburg, Chur, and Constance. Hansiz was a genuine historian; he combined with great learning and thoroughness of method a discerning mind and an uncompromising love of truth, and he possessed the gift of an attractive style.
PLETZ, Wiener Theologische Zeitschrit (1834, I, 13, sq., 161 sq.; Allg. Deutsche Biographie, X (1879), 541 sq.; Hurter, Nomenclator.
PATRICIUS SCHLAGER
# Catholic Encyclopedia (1913)/Marquette League

From volume 9 of the work.
A society founded in New York, in May, 1904, by Rev. H.G. Ganss, of Lancaster, Pa., with a directorate of twenty-five members chosen at first from the councils of the St. Vincent de Paul Society, as a layman's movement to co-operate with the ecclesiastical authorities in helping to preserve the Faith among the Catholic Indians of the United States and convert those still living in paganism; to assist in the support of the mission schools; to supply funds for establishing new missions, building chapels and maintaining trained catechists; and to endeavour in every legitimate way to improve the condition, spiritual and material, of the American Indian. During the first six years of the League's existence (to 1910) it established mission chapels at Holy Rosary and St. Francis missions, South Dakota; for the Moquis Indians of Northern Arizona; for the Winnebagoes of Nebraska; and two chapels on the Fort Berthold Reservation, North Dakota. Several catechists were kept in the mission field, and many gifts of clothing and money were sent each year to the mission schools and almost daily offerings for Masses to the missionary priests, together with vestments and chalices for the different chapels built by the League. The League works in harmony with the Bureau of Catholic Indian Missions, Washington, and its work extends into almost every state in the union. The League is governed by a president and a board of directors, consisting of twenty-five men of New York and Brooklyn, membership in a St. Vincent de Paul Society being no longer a necessary qualification. The principal office is in New York, with organizations in Brooklyn, Washington, Philadelphia, and Worcester.
Annual Reports, Morque League; Catholic News (New York), files; Indian Sentinel (Washington), files.
THOMAS F. MEEHAN
# Catholic Encyclopedia (1913)/Mark of Lisbon

From volume 9 of the work.
(Properly MARCOS DA SILVA).
Friar minor, historian, and Bishop of Oporto in Portugal, b. at Lisbon (date of birth uncertain); d. in 1591. While visiting the principal convents of the Franciscan Order in Spain, Italy, and France, at the instance of the minister general, Fr. Andrea Alvarez, he succeeded in collecting a number of original documents bearing upon the history of the order. Previous to this in 1532 the minister general, Father Paul Pisotti, had instructed all the provincials of the order to collect all documents they could find pertaining to the fifteenth century, for the purpose of continuing the "Conformities" of Bartholomew of Pisa. A great part of the material thus brought together was given to Mark of Lisbon; with the aid of which, and of the Chronicle of Marianus of Florence and what he had himself collected, he compiled in Portuguese his well-known "Chronicle of the Friars Minor", published at Lisbon in 1556-68. This work has gone through several editions; and has been translated into Italian, French, and Spanish, and partly into English. The Italian translation by Horatio Diola, bearing the title "Croniche degli Ordini instituti dal P.S. Francesco" (Venice, 1606) is perhaps the best known of these and the one most often quoted, because it is the most accessible. The work is taken up almost completely with biographies of illustrious men of the order, the title being thus somewhat misleading. It is of great historical value, especially since the original sources to which the author had access, have entirely disappeared. It is worth recording that to Mark of Lisbon we are indebted for the first edition of a grammar of the Bicol language in the Philippine Islands.
WADDING, Scriptores Ordinis Minorum (Rome, 1907), 167; ROBINSON, A Short Introduction to Franciscan Literature (New York, 1907), 17, 42; LE MONNIER, History of St. Francis (London, 1894), 17-18.
STEPHEN M. DONOVAN
# Chandra Shekhar/Part 3/Chapter 7

CHAPTER VII
ramcharan released.
hen Pratap made his escape, Ramcharan effected his release very easily. He was not living as a prisoner. Nobody knew that it was his shots which had wounded Foster and killed the sentry, on the night Shaibalini was rescued from Foster’s Budgerow. Amyatt had taken him to be a common servant and was quite willing to let him off while he was leaving Monghyr. He told Ramcharan at that time, "Your master is a great rogue—we will punish him severely; but we have nothing to do with you—you may go wherever you like." At this Ramcharan saluted Amyatt, and said with folded hands, "I am a rustic peasant—I don't know manners—pray don't take offence at my words—do you bear any relation to me?"
Some one in the boat explained to Amyatt what Ramcharan had said. Thereupon Amyatt asked,
"Why—what makes you say so?"
​Ramcharan. If it is not so, how is it that you are joking with me?
Amyatt. What joke do you mean?
Ramcharan. Is it not a joke to ask me to go away anywhere I like, after breaking my leg? It shows that I have married in your family—I am a Hindu milkman's son, I shall lose my caste if I marry an Englishman's sister.
Notwithstanding the explanation of the interpreter, Amyatt could not make a head or tail of what Ramcharan had said. He thought within himself that it was a kind of Indian flattery. He concluded that as 'natives' in flattering Englishmen, called them "Father," "Mother," or "Brother," so Ramcharan was addressing him as his brother-in-law only to please him. He was rather not displeased with Ramcharan, and asked,
"What do you want?"
"Pray, order to set right my broken leg," replied Ramcharan with a fine cunningness.
"All right, you better stay with us for some time—I will give you some medicine," said Amyatt with a smile.
That was exactly what Ramcharan wanted. Pratap was then being taken away as a prisoner, ​and it was Ramcharan's earnest desire to be with him. For this reason, he of his own accord had accofnpanied Amyatt. He, however, had not to live as a prisoner.
On the very night, Pratap made his escape, Ramcharan alighted from the boat without speaking to anybody, and stealthily left the place. He abused, in an inaudible voice, the English people, to his heart's content, as he went away. His leg had become all right again.