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

From volume 3 of the work.
Professor of mathematics and science, writer on mathematical and scientific subjects, and editor; born at Tourmai, Belgium, 1 February, 1829; died at Brussels, 4 March, 1889. He entered the Society of Jesus 8 September, 1844, applying himself to mathematical studies and contributing papers to the "Bulletins de l'academie royale de Belgique." After his ordination to the priesthood he spent six years, 1861 to 1867, teaching at Calcutta, and was the first editor of "The Indo-European Correspondence," 1865 to 1867.On his return to Europe he became professor of mathematics and astronomy at Louvain, but was soon appointed to the staff of "Etudes," the "Revue catholique," the "Annales de la société scientifique de Bruxelles" and the "Revue des questiones scientifiques." In 1875 he founded the Scientific Society of Brussels, of which he became secretary in 1877, and from that year until his death he was editor of "Annales" and the "Revue." Some of his essays were republished under the title, "Les confins de la science et de la philosophie" (second edition in 2 vols., Paris, 1881).
Revue des questiones scientifiques (Brussels, 1869), 25; Précis historiques (Brussels, 1889), 190; Sommervogel, Bibl. de la c. de J., s. v.
JOHN CORBETT
# Catholic Encyclopedia (1913)/Honoré Fabri

From volume 5 of the work.
(Lefèvre.)
Jesuit, theologian, b. about 1607 in the Department of Ain, France; d. at Rome, 8 March, 1688. He entered the Society of Jesus at Avignon, in 1626, and distinguished himself by a life of continuous mental work. He excelled especially in mathematics and physics, but he was also a formidable controversialist. For eight years he taught philosophy and for six years mathematics at the Jesuit college at Lyons, attracting many pupils by the fame of his learning. Called to Rome, he became the theologian of the court of the papal penitentiary in the Vatican basilica, a position he held for thirty years. His duties did not prevent him from writing a number of learned works on various subjects in keeping with the needs of his time. Sommervogel mentions thirty-one titles of published works in connection with Fabri's name; besides, there are fourteen of his productions in manuscript, now kept in the Library of Lyons.
The following are the more important of his publications: "Pithanophilus, seu dialogus vel opusculum de opinione probabili," etc. (Rome, 1659). This work was attacked by Stephanus Gradius, Prefect of the Vatican Library, in his "Disputatio de opinione probabili" (Rome, 1678; Mechlin, 1679). "Honorati Fabri, Societatis Jesu, apolgeticus doctrinæ moralis ejusdem Societatis (Lyons, 1670; Cologne, 1672). This treats, in eleven dialogues, of probablism, explaining its true nature, and refuting the charges of its opponents. The Cologne edition was considerably enlarged but did not meet with ecclesiastical approbation; it was placed on the Index of forbidden books soon after its appearance. "Una fides unius Ecclesiæ Romanæ contra indifferentes hujus sæculi tribus librus facili methodo asserto" (Dillingen, 1657). "Summula theologica in quâ quæstiones omnes alicujus momenti, quæ a Scholasticus agitari solent, breviter discutiuntur ac definiuntur" (Lyons, 1669). The principles on which this work constructs its theological conclusions are far different from those of Aristotle. "Euphiander seu vir ingeniosus", a little book, which may be useful to the student of literature (Lyons, 1669; Vienna, 1731; Budapest, 1749; Ofen, 1763). Most of Fabri's other works deal with philosophy, mathematics, physics, astronomy, and even zoology, In his treatise on man he claims to have discovered the circulation of the blood, prior to Harvey, but after having investigated this question, Father Bellynk arrives at the conclusion that, at best, Father Fabri may have made the discovery independently of Harvey (cf. Bellynk, Cours de Zoologie, 1864, p. 23).
Sommervogel, Bibl. de la C. de J. (Brussels and Paris, 1892), III, 511-521; Hurter, Nomenclator Literarius (Innsbruck 1893), tom. II, 598-600.
A.J. MAAS
# Catholic Encyclopedia (1913)/Horacio Carochi

From volume 3 of the work.
Born in Florence, c. 1586; died in Mexico in 1666. he entered the Society of Jesus and before he had concluded his philosophical studies he went to Mexico, where he studies the Indian languages, especially the Nahuatl and the Othomí, which he mastered fully. He was made secretary of the province and wrote "Arte de la Lengua mexicana con la declaración de todos sus adverbios, printed at Mexico in 1645"; "Vocabulario copioso de la Lengua mexicana"; "Gramática de la Lengua Otomæ"; "Vocabulario Otomí"; "Sermones en Lengua mexicana." His letters to the bishop of Puebla, Juan de Palafox, also deserve mention. Only the first named work has been printed. It is a much esteemed contribution to Mexican linguistics and a rare book.
SOTWELL, Bibliotheca Jesuitica (Rome, 1676); BERISTAIN, Biblioteca hispano-americana; LUDEWIG, Literature of Am. Aboriginal Language (1858).
AD. F. BANDELIER
# Catholic Encyclopedia (1913)/Fraternal Correction

From volume 4 of the work.
Fraternal correction is here taken to mean the admonishing of one's neighbor by a private individual with the purpose of reforming him or, if possible, preventing his sinful indulgence. This is clearly distinguishable from an official disciplining, whose mouthpiece is a judge or other like superior, whose object is the punishment of one found to be guilty, and whose motive is not so directly the individual advantage of the offender as the furtherance of the common good. That there is, upon occasion and with due regard to circumstances, an obligation to administer fraternal correction there can be no doubt. This is a conclusion not only deducible from the natural law binding us to love and to assist one another, but also explicitly contained in positive precept such as the inculcation of Christ: "If thy brother shall offend against thee, go, and rebuke him between thee and him alone. If he shall hear thee, thou shalt gain thy brother" (Matthew 18:15). Given a sufficiently grave condition of spiritual distress calling for succour in this way, this commandment may exact fulfilment under pain of mortal sin. This is reckoned to be so only when
Practically, however, individuals without any official capacity are seldom impeachable as having seriously transgressed the law in this matter because it is but rarely one finds the coalition of circumstances just enumerated. Of course the reproof is to be administered privately, i.e. directly to the delinquent and not in the presence of others. This is plainly the method appointed by Christ in the words just cited and only as a remedy for obduracy is any other contemplated by Him. Still there are occasions upon which one might lawfully proceed in a different way. For instance
The obligation of fraternal correction, so far as private persons go, does not obtain, generally speaking, for the case of one who violates a law through invincible ignorance. The obvious reason is that there is then no immunity for it is their duty to instruct their subordinates. Every one, however, whether having an official competency or not, is bound to give the admonition when the sin, committed though it be from ignorance, is hurtful to the offender or a third party or is the occasion of scandal.
JOSEPH F. DELANY
# Catholic Encyclopedia (1913)/Fray Alonzo Benavides

From volume 2 of the work.
(Benavidez)
Archbishop of Goa in the Portuguese Indies. Although a prelate of high rank, the life of Fray Alonzo de Benavides is very imperfectly known, He was born on the Island of San Miguel, professed in the Franciscan convent of Mexico in 1603, and, after acting as master of novices at the convent of Puebla, became Custos of the Missions of New Mexico, returned to Spain in 1630 and there was in communication with the Venerable María de Agreda. Upon his return to America he was made Archbishop of Goa. The date and place of his death are as yet unknown. Fray Alonzo de Benavides was indefatigable in his efforts to promote the welfare, temporal and spiritual, of New Mexico. He it was who, through the agency of Fray Esteban de Peréa, secured a reinforcement of missionaries for the utterly neglected province. In order to excite interest in those remote regions, he wrote and published two booklets, full of exaggerations in regard to the number of Indians, but otherwise of the highest value for the ethnography and ethnology of New Mexico. They must be judged as "encouraging guides", embodying at the same time much accurate and valuable information gathered from personal knowledge. His account of the numbers of people and villages may have been influenced by data taken from Espejo but such mistakes do not affect the value of his writings in general. He published "Relación de los grandes Tesoros espirituales y temporales descubiertos con el auxilio de Dios en el Nuevo Mexico", in 1630, and is best known through the "Memorial que Fray Juan de Santander de la orden de San Francisco &c. presenta á la Majestad Católica del Rey" (Madrid, 1630 translated into various languages and republished).
Memorial (Madird, 1630 ); Pinelo, Epitome (Madrid, 1738), II; Beristain, Biblioteca, etc. Mexico, 1816), II; Vetancourt, Teatro mexican (Mexico, 1698); especially Cronica de la Provincia del Santo Evangelio de Mexico; bandelier, Final Report, etc., I and II.
AD. F. BANDELIER
# Catholic Encyclopedia (1913)/Fray Antonio de la Calancha

From volume 3 of the work.
An erudite Augustinian monk, born 1584 at Chiquisaca (now Sucre) in Bolivia; died 1 March, 1654. Both his parents were of Spanish descent. He studied at Lima, where he entered the Order of St. Augustine, and was successively definitor, secretary of the province, and rector of the College of San Ildefonso. During the earthquake that made great ravages in Truxillo, 14 February, 1619, he was at the head of the convent of that city and afterwards became prior at Lima. His most important work is the "Corónica moralizada de la orden de N.S.P.S. Agustín en el Peru", the first volume of which appeared in 1638 and the second in 1653. Both have become very rare. They are bulky tomes written in a ponderous style, but replete with valuable information on the Indians of Peru and Bolivia. In regard to the natives of the Peruvian coast, it must be said that, while Calancha had ample opportunity to gather information on the spot, he still prefers to rest mostly on the authority of the Jesuits Arriaga and Terhuel, and in regard to the Lake Titicaca region he follows almost exlusively the Augustinian Ramos Gavilán. On primitive conditions Calancha discourses extensively, but not always in a critical spirit, following therein the conditions and tendencies of the age in which he lived. The book is indispensable for the study of the aborigines and antiquities of South America. His book was also published in Latin by Brullius in 1651. Of the other works of his, only two, one on the Conception of the Blessed Virgin, and the other on beavers (probably seals), were printed, the former in 1629, the latter in 1642.
ANTONIO, Bibliotheca hispana nova (Madrid, 1733-38); MENDIBURU, Dic. hist. biog. (Lima, 1876), II; LEóN Y PINELO, Epítome etca (1737-38); JIMÉNEZ DE LA ESPADA, Tres Relaciones peruanas (Madrid, 1880).
AD. F. BANDELIER
# Catholic Encyclopedia (1913)/Fray Francisco de Ayeta

From volume 2 of the work.
A Spanish Franciscan of the seventeenth century, and (while time and place of his birth and death are not known as yet, his memorable deeds having been overlooked and neglected until now) one of the most deserving and energetic characters of the end of that century in New Spain or Mexico. He became successively Visitor of the Province of the Holy Evangel of New Mexico, and its Procurator at Madrid; also Commissary of the Inquisition in New Spain. The decline in useful activity among the regular orders in Mexico, which began about the middle of the seventeenth century, being taken as a pretext by the secular authorities for despoiling the regulars of their missions, Ayeta became one of the most fervent defenders of the Franciscans, and he wielded a very aggressive pen. Three books are known to have been published by him, all without date and place; an "Apología del orden de San Francisco en América", which is supposed to have appeared about 1690; "Defensa de la provincia del Santa Evangelio de México sobre la retención de los curatos y doctrinas"; and "Ultimo recurso de la provincia de San José de Yucatan sobre despojo de parroquias". Ayeta investigated in person the most remote missions, especially those of New Mexico, and he was the first to warn the Spanish authorities of the storm then preparing among the Pueblo Indians. His report, from 1678, in which he exposed the defenceless condition of the New Mexican colony as against the wild Indians, and the dangerous impression which it had made upon the sedentary tribes, induced the authorities of New Spain to reinforce the garrison at Santa Fe, but it was too late. The Pueblos broke out on the tenth of August, 1680, and for fourteen years New Mexico was lost to Spain. Ayeta hurried to El Paso, and when the fugitives from the North reached that post, to the number of two thousand famished and attenuated persons, Ayeta was the first to tender them the needed relief in food and clothing. He was a man of superior mind and indomitable energy, entirely devoted to his task and to his order.
Betancourt, Cronica de la provincia del Santa Evangelio de Mexico (2d ed., Mexico, 1871); Beristain de Souza, Biblioteca Hispano-americana setentrional (Mexico, 1816), I; Sarinana Y Cuenca, Oracion funebre . . . . en las exequieas de veinte y uno religiosos de la observancia & ca. Que murieron a manos de los Indios apostatas del Nuevo Mexico (Mexico, 1681). This sermon is manifestly based upon the data furnished by Ayeta in a yet unpublished report on the priests who were murdered in 1680. - Bandelier, Histoire de la colonisation et des missions du Sonora, Chihuahua, Nouveau Mexique, et Arizona, jusq'a l'an 1700 (MSS. at the Vatican, 1888). See also Documentos para la historia de Mexico (third series, very rare); and Bandelier, Documentary History of the Zuni Tribe, in Journal Am. Arch., No. 1.
AD. F. BANDELIER
# Catholic Encyclopedia (1913)/Fray Francisco de Alvarado

From volume 1 of the work.
​Alvarado, Fray Francisco de, a native of Mexico, where he entered the Dominican order 25 July, 1574. He was vicar of Tamazulapa in 1593. Nothing more is known of him as yet, except that he wrote and published at Mexico, in 1593, a "Vocabulario en Lengua Misteca," one of the languages of the present state of Oaxaca. In the same year Fray Antonio de los Reyes, another Dominican, also published a grammar of that language, and at the same place. It is therefore impossible to determine to which of these works is due the honour of having been the first in and on the Mistecan idiom.
Davila Padilla, Historia de la Fundación y Discorso, etc. (Madrid, 1596); Leon y Pinelo, Epítome (1628); Antonio, Bibliot. Hispana Nova (Madrid, 1783); Béristain, Biblioteca hispano-americana (Mexico, 1816); Ycazbalceta, Bibliografia mexicana del Siglo XVI (Mexico, 1886); Ludewig, Literature of American Aboriginal Languages (London, 1858).
Ad. F. Bandelier.
# Catholic Encyclopedia (1913)/Peter Dens

From volume 4 of the work.
Theologian, b. at Boom, near Antwerp, Belgium, 12 September, 1690; d. at Mechlin, 15 February, 1775. He completed his earlier studies under the direction of the Fathers of the Oratory at Mechlin, and in 1711 became a master of arts of the University of Louvain, where he afterwards devoted himself to the study of theology. He lectured on this subject to the religious of the Afflighem Abbey (1717-1723), and after receiving the licentiate in theology at the University of Louvain (5 October, 1723), he was successively professor of theology at the seminary of Mechlin (until 1729), pastor of the metropolitan church there (1729-1737), president of the seminary (1735-1775), canon and Scholasticus (1737), then penitentiary (1751), and finally archpriest of the chapter (1754-1775). The work which he had undertaken of enlarging the seminary compelled him to relinquish the chair of theology which he had again occupied 1741-1747. He was always distinguished by his simplicity, solid piety, and love for the poor, and above all by his zeal for the moral and scientific training of the clergy. The organization of the concursus for the collation of the cures and the reform of the theological instruction in the Diocese of Mechlin were in great measure his work. He is not the author of the complete course of theological lectures entitled "Theologia ad usum seminariorum" which was published under his name in 1777, and is still published, though greatly modified, by the professors fo the seminary of Mechlin (Theologia ad usum seminarii Mechliniensis, olim sub nomine P. Dens edita); but he published a treatise on penance and on the virture of religion (Supplementum theologiae Laur. Neesen. De virtute religionis; Dictata de sacramento Poenitentiae. Mechlin, 1758), and several tracts against the Recollet John Tomson, in favour of the custom existing in some parishes of the Diocese of Mechlin, of asking and inscribing in a register the names of those who went to confession (Reponsio P. Dens ad dissertationem et apologiam Joannis Tomson. Mechlin, 1759), and against the Augustinian monk Maugis, professor at the University of Louvain (Collectio scriptorum quae separatim in lucem edita sunt circa quaestionem theologicam an sacerdos vel beneficiarius recitans horas canonicas in affectu peccati mortalis satisfaciat praecepto seu obligationi recitandi horas canonicas. Louvain, 1765).
Biographical notice in the first volume of the oldest editions of the Theologia ad usum seminariorum Journal historique et litteraire (Liege, 1839), VI, 243; DEWALQUE in Biographie nationale (Brussels, 1876), V 599; HURTER, Nomenclator literarius, III, 41; BAETEN Naamrollen betrekkelijk de kerkelijke geschiedenis van het aartsbisdom van Mechelen (Mechlin, 1881), I, 308.
A. VAN HOVE
# Catholic Encyclopedia (1913)/Peter Blomevenna

From volume 2 of the work.
(PETER A LEYDIS)
Carthusian, b. at Leyden, in Holland in 1466; d. 30 September, 1536. Owing to the avarice and cruelty of his parents and relatives, his early years were spent in poverty and hardship. But he led withal a singularly pure and devoted life. Entering the Carthusian Order, he distinguished himself by his absorption in heavenly things and his zeal for the glory of God. In 1506 he was elected prior of the Carthusian monastery of cologne, a post which he held until his death, twenty-nine years later. His long term of office enabled him to do much to promote strict religious observance both in his monastery and throughout the Rhenish province, of which he had been named visitor. Besides his active work among his brethren, he found time for the composition of several treatises which have a certain value as ascetic and controversial literature. In his "Enchiridion Sacerdotum" (1532) he enlarges upon the august mystery of the Holy Eucharist. His "De Bonitate Divinâ" is a valuable work for preachers of the word of God. In 1513 he translated into the Latin tongue the Franciscan De Herp's ascetic treatise "Directorium Aureum Contemplativorum", adding thereto explanatory notes. He also edited several volumes of Denis the Carthusian (Dionysius of Rickel) and wrote vigourously against the then nascent Protestant heresy. Among Blomevenna's controversial works are "Candela Evangelica" (1536); "Assertio Purgatorii" (1534); "De Auctoriate Ecclesiae" (1535; "De Vario Modo adorandi Deum, Sanctos et eorum Imagines' (1535).
HURTER, Nomenclator (Innsbruck, 1899), IV, 1149.
E. J. Devine.
# Catholic Encyclopedia (1913)/Peter Ambarach

From volume 1 of the work.
​Ambarach, Peter (also called Benedictus and Benedetti, these names being the equivalents of the Arabic ambarak "blessed"), a Maronite Orientalist, b. at Gusta, Syria, June, 1663; d. in Rome, 25 August, 1742. He was educated by the Jesuits in the Maronite college in Rome, 1672–85, and on his return to Syria in the latter year was ordained priest. Having been sent to Rome on business concerning the Maronite Church, he was requested by Cosmo III de Medici to organize an Oriental printing establishment at Florence, and then was given the chair of Hebrew at Pisa. In 1708 he entered the Society of Jesus. Shortly after this Clement XI appointed him a member of the commission charged to bring out a corrected edition of the Septuagint. His chief work is an edition of the Syriac works of St. Ephrem with Latin translation, of which, however, he had only published two volumes when death overtook him; the third was completed by Stephen Assemani.
Sommervogel, Bib. de la c. de Jésus (Paris, 1890), I, 1295.
F. Bechtel.
# Catholic Encyclopedia (1913)/Peter Cellensis

From volume 11 of the work.
(PETER DE LA CELLE).
Bishop of Chartres, b. of noble parentage in Champagne; d. at Chartres, 20 February, 1183. He was educated in the monastery of St. Martin-des-Champs at Paris, became a Benedictine, and in 1150 was made Abbot of La Celle near Troyes, whence his surname, Cellensis. In 1162 he was appointed Abbot of St. Rémy at Reims, and in 1181 he succeeded John of Salisbury as Bishop of Chartres. He was highly esteemed by men like John of Salesbury, Thomas à Becket, Archbishop Eskil, Eugene III, and especially Alexander III. His literary productions were edited by Janvier (Paris, 1671) and reprinted in P.L., CCII, 405-1146. They consist of 177 epistles, 95 sermons, and 4 treatises entitled: (1) "De panibus ad Joannem Sarisberiensem"; (2) "Mosaici tabernaculi mysticæ et moralis expositionis libri duo"; (3) "De conscientia"; (4) "De disciplina claustrali ad Henricum I, Campaniæ Comitem". His epistles, which are valuable from an historical standpoint, were edited separately by Sirmond (Paris, 1613). His sermons and treatises are extremely bombastic and allegorical.
GILLET, De Petro Cellensi, abbate Sancti Remigii Remensis et Camotensi episcopo dissertatio (Paris, 1881); GEOGES, Pierre de Celles, sa vie et ses oeuvres (Troyes, 1857); Hist. litt. de la France, XIV, 236-67; ZIEGELBAUER, Hist. rei literariæ O.S.B., III, 162-65; CEILLIER, Hist. gén. des auteurs sacrés, XIV (Paris, 1863), 680-13.
MICHAEL OTT