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

From volume 14 of the work.
The collective designation for a group of tribes constituting the Tacanan linguistic stock in different dialects, occupying the upper valleys of the Beni and Madre de Dios Rivers, on the eastern slope of the Andes, Department of Beni, north-western Bolivia. The group includes: the Tacana proper, the Isiamo, the Cavina, and the Aten or Leco, all missionized by the Franciscan Fathers of the College of Ocopa, Peru, about the end of the eighteenth century; the still uncivilized Toromona and Araume and several others; and the more remote Sapibocona of the Moxos mission farther to the south. In 1832 the five Tacana missions contained 5304 Christian Indians, while the wild Toromona were estimated at 1000 more. In 1852 the traveller Weddell spent some time at the mission of Guanay and has given us a good description of the Indians as he found them. In 1883 Heath reports them as greatly reduced, the 1000 Cavina of 1832 having dwindled to 70 souls. Like their neighbours, the Mozetena and Yurucare, the Tacana are noted for their light complexion, fine features, and tall stature, averaging over five and a half feet. Of their language, which is extremely guttural and jerky in pronunciation, we have vocabularies by Heath and Weddell, besides a small devotional publication. In their primitive condition they subsisted, and still do, by agriculture, hunting, and fishing, went naked except for feather decorations on dance occasions, and lived in small communities subject to petty chiefs. Some of their tribes were reputed cannibals. The civilized Tacana wear as their principal garment a sleeveless shirt or chemise, keeping the head and feet bare. They are expert at weaving and the making of straw hats, but are not industrious beyond their immediate needs.
ARMENTIA, Diario del Viaje al Madre de Dios (La Paz, 1890); BRINTON, American Race (New York, 1891); HEATH in Kansas City Review of Science, VI (Kansas City, 1883); MARKHAM, Tribes in the Valley of the Amazon in Jour. Anthrop. Institute, XXIV (London, 1895); D'ORBIGNY, L'Home Américain (2 vols., Paris, 1839); WEDDELL, Voyage dans le Nord de la Bolivie (Paris and London, 1853).
JAMES MOONEY
# Catholic Encyclopedia (1913)/Tacapæ

From volume 14 of the work.
Titular see of Tripolitana in northern Africa. The official list of titular sees of the Roman Curia calls this see Tacapæ; the ancient milestones bear the name Tacapas, Tacapa, Tacapes; the Greek name was probably Tacape. It is mentioned in numerous ancient geographical documents, but nothing is known of its history. It was located in the interior of Syrtis Minor in a fertile country, was provided with several roads, and was the commercial centre of the region. At first attached to Byzantium, in the third century it became a Roman colony and formed a part of Tripolitana. It is now Gabes, chief town of a civil control and the seat of a military commandery which comprises all the southern part of Tunis. It has 1200 inhabitants of whom 400 are French and live in an oasis due to the waters of Wady Gabes, with the two neighbouring villages of Djara (3000 inhabitants) and Menzel (300 inhabitants). Three of its bishops are known: Dulcitius, legate of the bishops of Tripolitanta to the Council of Carthage (403) and present at the Conference of Carthage in 411; Servilius, exiled by Huneric in 484; Caius or Gallus, legate of the bishops of his province to the Council of Carthage in 525. The see still survived under Justinian who fortified the town.
SMITH, Dict. of Greek and Roman Geogr., s.v.; MULLER, Notes to Ptolemy, ed. DIDOT, I, 626; TOULOTTE, Geographie de L'Afrique chretienne: Byzacene et Tripolitaine (Montreuil, 1894), 261; DIEHL, L'Afrique byzantine (Paris, 1896), passim.
S. Pétridès.
# Catholic Encyclopedia (1913)/Tabbora

From volume 14 of the work.
A titular see in Africa Proconsularis, suffragan of Carthage. Tabbora or Talbora has been identified with two groups of ruins rather close to each other, now called Tembra, west of Bijga (ancient Bisica) in the valley of Wady Siliana, Tunis. Two bishops are known: Marinus, present at the Conference of Carthage (411), where his rival was Victor, also rival of the Bishop of Bisica; and Constantine, who signed the letter from the bishops of the province to Paul, Patriarch of Constantinople, against the Monothelites (646).
TOULOTTE, Géog. de l'Afrique Chrétienne: Proconsulaire (Paris, 1892), 257.
S. Pétridès.
# Catholic Encyclopedia (1913)/Tabernacle Societies

From volume 14 of the work.
The Association of Perpetual Adoration of the Blessed Sacrament and of work for poor churches was founded at Brussels in 1848 by Anne de Meeûs. By 1851 it had the approval of the bishops of Belgium. Within a few years a number of its members formed themselves into a religious congregation, that of the Sisters of Perpetual Adoration, Mdlle de Meeûs becoming the first superior general. In 1853 the society became an archconfraternity for Belgium, but quickly spread to the nearby countries where it met similar needs and received similar privileges, and in 1863 Pius IX granted the mother-society at Brussels the right to affiliate confraternities throughout the world, except in the city of Rome. This last restriction was removed with the mother-house of the Sisters of Perpetual Adoration was transferred to Rome, which then became the centre of the association. An archconfraternity with the same name and purpose already existing in Rome, but founded subsequent to that of Brussels, was merged with the latter. The statutes of the archconfraternity were approved by the Congregation of Bishops and Regulars, 12 January, 1880, and Leo XIII by a Brief of 21 June, 1881, approved its transfer to Rome and right to affiliate; and by a Brief of 30 July, 1895, granted it the title of Prima Primaria.
The members pledge themselves to spend an hour each month in adoration before the Blessed Sacrament and to pay yearly dues into a fund for the benefit of poor churches. The contributions are used to purchase materials for vestments which are made by women members of the society and given to poor churches. A great work is thus done and many churches have been benefited in Belgium, Germany, Austria, England, the United States, and the mission fields. The eleventh Eucharistic Congress was held in Brussels in 1898 in the church in which the society was founded, and on that occasion a glowing tribute was paid to its work. In Belgium alone it has nearly 200,000 members. Special mention should be made of the association as it is maintained in convents of Religious of the Sacred Heart. It was founded in the houses of the United States by Rev. Mother Hardey, then assistant superior general of the Society, on the occasion of her visit in 1874. She established it in connexion with the Sodality of the Children of Mary, and its marvellous growth and work for poor churches are attested by the annual reports issued by each house. Paris is the centre of the Archconfraternity of Perpetual Adoration and work for Tabernacles, founded there in the Church of St. Thomas Aquinas in 1846 and with affiliations in the dioceses of France and Algiers. It was approved by Pius IX in 1856 and made a confraternity in 1858.
BERINGER, Les Indulgences, II (Paris, 1905), 130, 133; RUGGIERI, L'oeuvre de l'Adoration perpetuelle et des eglises pauvres (Brussels, 1881); MARY ALOYSIA HARDEY, religious of the Sacred Heart (New York, 1910).
Blanche M. Kelly.
# Catholic Encyclopedia (1913)/Tabernacle Society

From volume 14 of the work.
Notre Dame Convent, Philadelphia; a society of persons affiliated with the Association of Perpetual Adoration and Work for Churches in Rome. The Philadelphia organization was begun by five graduates of the convent in 1866, who formed the first Sodality of the Children of Mary in that city, affiliated with the Roman Sodality, who resolved to do some work for the altar. On 1 Oct., 1878, Archbishop Wood had the society affiliated to the Association of Perpetual Adoration and Work for Poor Churches in Brussels. This association was transferred to Rome in 1879 and the Philadelphia organization was aggregated to it 8 Oct., 1881. There are now 22 societies in the United States thus aggregated with the arch-association. The Philadelphia Association is authorized to affiliate parishes, and these share in all the benefits. From the beginning until the present the Philadelphia Society has enrolled over 10,000 members. It now has over 1800 active members in and around the city, and many more throughout the country in affiliated parishes. It has the approbation of 92 archbishops and bishops. It has helped about 4600 parishes and missions in every part of the United States, and many foreign countries. It expends about $4000 a year for materials which are made up by the members without compensation. About 100 sacred vessels are given away each year, and these are all donated, generally as memorials of the dead or for some favour received. The association publishes its "Annals" three times a year: the January number contains the report for the previous year.
Manual of Tabernacle Soc., and Annals of Association of Perpetual Adoration and Work for Poor Churches (Notre Dame Convent, Philadelphia).
James P. Turner.
# Catholic Encyclopedia (1913)/Tadama

From volume 14 of the work.
Tadama, a titular see in Mauretania Cæsariensis, of which nothing, is known. Its bishop David is mentioned among the bishops of Mauretania Cæsariensis in the "Notitiæ episcopatuum" of 482. He is also the hundredth and fifth on the list of the bishops of that province who went in 484 to the Conference of Carthage and were subsequently exiled by Huneric. His name is followed by the word probatus, showing that he died in exile for the Faith.
TOULOTTE, Géographie de l'Afrique chrétienne: Maurétanies (Montreuil, 1894), 149.
S. Pétridès.
# Catholic Encyclopedia (1913)/Ven. Louise de Marillac Le Gras

From volume 9 of the work.
Le Gras, Louise de Marillac, Venerable, foundress of the Sisters of Charity of St. Vincent de Paul, b. at Paris, 12 August, 1591, daughter of Louis de Marillac, Lord of Ferrières, and Marguerite Le Camus; d. there, 15 March, 1660. Her mother having died soon after the birth of Louise, the education of the latter devolved upon her father, a man of blameless life. In her earlier years she was confided to the care of her aunt, a religious at Poissy. Afterwards she studied under a preceptress, devoting much time to the cultivation of the arts. Her father's serious disposition was reflected in the daughter's taste for philosophy and kindred subjects. When about sixteen years old, Louise developed a strong desire to enter the Capuchinesses (Daughter of the Passion). Her spiritual director dissuaded her, however, and her father having died, it became necessary to decide her vocation. Interpreting her director's advice, she accepted the hand of Antoine Le Gras, a young secretary under Maria de' Medici. A son was born of this marriage on 13 October, 1613, and to his education Mlle Le Gras devoted herself during the years of his childhood. Of works of charity she never wearied. In 1619 she became acquainted with St. Francis de Sales, who was then in Paris, and Mgr. Le Campus, Bishop of Belley, became her spiritual adviser. Troubled by the thought that she had rejected a call to the religious state, she vowed in 1623 not remarry should her husband die before her.
M. Le Gras died on 21 December, 1625, after a long illness. In the meantime his wife had made the acquaintance of a priest known as M. Vincent (St. Vincent de Paul), who had been appointed superior of the Visitation Monastery by St. Francis of Sales. She placed herself under his direction, probably early in 1625. His influence led her to associate herself with his work among the poor of Paris, and especially in the extension of the Confrérie de la Charité, an association which he had founded for the relief of the sick poor. It was this labour which decided her life's work, the founding of the Sisters of Charity. The history of the evolution of this institute, which Mlle Le Gras plays so prominent a part, has been given elsewhere (see Charity, Sister of); it suffices here to say that, with formal ecclesiastical and state recognition, Mlle Le Gras' life-work received its assurance of success. Her death occurred in 1660, a few month before the death of St. Vincent, with whose labours she had been so closely united. The process of her beatification has been inaugurated at Rome.
Baunard, La Vénérable Louise de Marillac (Paris, 1904); Life of Mademoiselle Le Gras (New York, 1884); Archives of the Congregation of the Mission (Paris).
Joseph S. Glass.
# Catholic Encyclopedia (1913)/Ven. Louis of Casoria

From volume 9 of the work.
Friar Minor and founder of the Frati Bigi; b. at Casoria, near Naples, 11 March, 1814; d. at Pausilippo, 30 March, 1885. His name in the world was Archangelo Palmentiere. On 1 July, 1832, he entered the Order of Friars Minor, and shortly after the completion of the year's novitiate was appointed to teach philosophy and mathematics in the Franciscan convent of San Pietro in Naples. Following the advice of his superiors, he instituted a branch of the Third Order at San Pietro from the members of which he formed later a religious institute, commonly known as the Frati Bigi on account of the grayish or ashen colour of their habits. Louis instituted likewise a congregation of religious women, known as the Suore Bigie, whom he placed under the protection of St. Elizabeth of Hungary. About the year 1852 he opened a school for the education of African boys and girls redeemed from slavery. Ten years before his death he was attacked with a serious and painful illness, from which he never completely recovered. The numerous works of charity in Naples, Rome, Assisi, and Florence which owe their origin to Louis of Casoria, as well as the fame for sanctity which he enjoyed even during his lifetime, account for the veneration in which he was held by all classes, high and low alike. The cause of his beatification was introduced in Rome in 1907.
Acta Ordinis Minorum (May, 1907), 156-158; The Catholic World (November, 1895), 155-166; Voce di Sant' Antonio (July, 1907), 23-26.
STEPHEN M. DONOVAN
# Catholic Encyclopedia (1913)/Ven. Luis de Lapuente

From volume 9 of the work.
Lapuente (also, D'Aponte, de Ponte, Dupont) Luis de, Venerable born at Valladolid, 11 November, 1554; died there, 16 February 1624. Having entered the Society of Jesus, he studied under the celebrated Suarez, and professed philosophy at Salamanca. Endowed with exceptional talents for government and the formation of young religious, he was forced by impaired health to retire from offices which he had filled with distinction and general satisfaction. The years that followed were devoted to literary composition. Though not reckoned among Spanish classics, his works are so replete with practical spirituality that they claim for him a place among the most eminent masters of asceticism. Ordaind priest in 1580, he became the spiritual director of the celebrated Marina de Escobar, in which office he continued till his death. In 1599 he devoted himself with great charity to the care of the plague-stricken in Villagarcia. Of remarkable innocence of life, he not only avoided all grievous sin, but bound himself by vow, some years before his death, to avoid as far as human weakness permitted even venial faults. Besides a mystical commentary in Latin on the Canticle of Canticles, he wrote in Spanish: " Life of Father Baltasar Alvarez"; "Life of Marina de Escobar"; "Spiritual Directory for Confession, Communion and the Sacrifice of the Mass"; "The Christian Life" (4 vols.), and "Meditations on the Mysteries of Our Holy Faith", by which he is best known to English readers. This last work has been translated into ten languages, including Arabic. A few years after his death, the Sacred Congregation of Rites admitted the cause of his beatification and canonization.
Cordara, Hist. S. J. VI, ix; Nieremberg, Varones Ilustres, IX.
Henry J. Swift.
# Catholic Encyclopedia (1913)/Ven. Mark Barkworth

From volume 2 of the work.
(Alias LAMBERT.)
Priest and martyr, born about 1572 in Lincolnshire; executed at Tyburn 27 February, 1601. He was educated at Oxford, and converted to the Faith at Douai in 1594, by Father George, a Flemish Jesuit. In 1596 Barkworth went to Rome and thence to Valladolid. On his way to Spain he is said to have had a vision of St. Benedict, who told him he would die a martyr, in the Benedictine habit. Admitted to the English College, 16 December, 1596, he was ordained priest in 1599, and set out for the English Mission together with Ven. Thomas Garnet. On his way he stayed at the Benedictine Abbey of Hyrache in Navarre, where his ardent wish to join the order was granted by his being made an Oblate with the privilege of making profession at the hour of death. After having escaped great peril at the hands of the heretics of La Rochelle, he was arrested on reaching England and thrown into Newgate, where he lay six months, and was then transferred to Bridewell. Here he wrote an appeal to Cecil, signed "George Barkworth". At his examinations he behaved with extraordinary fearlessness and frank gaiety. Having been condemned he was thrown into "Limbo", the horrible underground dungeon at Newgate, where he remained "very cheerful" till his death.
Barkworth suffered at Tyburn with Ven. Roger Filcock, S.J., and Ven. Anne Lyne. It was the first Tuesday in Lent, a bitterly cold day. He sang, on the way to Tyburn, the Paschal Anthem: "Hæc dies quam, fecit Dominus exultemus et lætemur in ea". On his arrival he kissed the robe of Mrs. Lyne, who was already dead, saying: "Ah, sister, thou hast got the start of us, but we will follow thee as quickly as we may"; and told the people: "I am come here to die, being a Catholic, a priest, and a religious man, belonging to the Order of St. Benedict; it was by this same order that England was converted". He was tall and burly of figure, gay and cheerful in disposition. He suffered in the Benedictine habit, under which he wore a hair-shirt. It was noticed that his knees were, like St. James', hardened by constant kneeling, and an apprentice in the crowd picking up his legs, after the quartering, called out to thers: "Which of you Gospellers can show such a knee?" Barkworth's devotion to the Benedictine Order led to his suffering much from the hands of the superiors of the Vallalodid College. These sufferings are probably much exaggerated, however, by the anti-Jesuit writers Watson, Barneby, and Bell.
CAMM, A Benedictine Martyr in England (London, 1897); CHALLONER, Memoirs (1750); W.C., A Reply to Father Persons' Libel (1603); WATSON, Decacordon of ten Quodlibet Questions (1602); KNOX, Douay Diaries (London, 1878).
Bede Camm.
# Catholic Encyclopedia (1913)/Ven. Mathew Flathers

From volume 6 of the work.
(Alias Major).
An English priest and martyr; b. probably c. 1580 at Weston, Yorkshire, England; d. at York, 21 March, 1607. He was educated at Douai, and ordained at Arras, 25 March, 1606. Three months later he was sent to English mission, but was discovered almost immediately by the emissaries of the Government, who, after the Gunpowder Plot, had redoubled their vigilance in hunting down the priests of the proscribed religion. He was brought to trial, under the statute of 27 Elizabeth, on the charge of receiving orders abroad, and condemned to death. By an act of unusual clemency, this sentence was commuted to banishment for life; but after a brief exile, the undaunted priest returned to England in order to fulfil his mission, and, after ministering for a short time to his oppressed coreligionists in Yorkshire was again apprehended. Brought to trial at York on the charge of being ordained abroad and exercising priestly functions in England, Flathers was offered his life on condition that he take the recently enacted Oath of Allegiance. On his refusal, he was condemned to death and taken to the common place of execution outside Micklegate Bar, York. The usual punishment of hanging, drawing, and quatering seems to have been carried out in a peculiarly brutal manner, and eyewitnesses relate how the tragic spectacle excited the commiseration of the crowds of Protestant spectators.
H.G. WINTERSGILL
# Catholic Encyclopedia (1913)/Guastallines

From volume 7 of the work.
Luigia Torelli, Countess of Guastalla (b. about 1500; d. 29 Oct., 1559 or 1569), widowed for the second time when she was twenty-five, resolved to devote her life to the service of God. The Principality of Guastalla, which she had inherited from her father, was laid claim to by another branch of the family, and the affair carried before Pope Clement VIII and Emperor Charles V, whereupon she settled the matter by disposing of her estates to Fernando Gonzaga, thereby also increasing her resources for the religious foundations she had in mind. In 1536 she entered the Angelicals (q.v.), a congregation which she had founded and richly endowed, taking the name in religion of Paola Maria; and later she established or assisted in the establishment of several other religious houses in various parts of Italy. With other Angelicals she accompanied the Barnabites on their missions, working among women, and converting numbers from lives of sin. When Paul III imposed the cloister on the Angelicals, whom their foundress had destined for works of active charity, particularly the care of the sick and orphans, she instituted another community, also at Milan, for whom she built a house between the Roman and the Tosa gate, known as the college of Guastalla. Like the Angelicals, they were under the direction of the Barnabites. The members, known as Daughters of Mary, dedicated themselves to the care of orphans of noble family, eighteen being provided for in the endowment. The orphans, appointed by prominent Milanese, who eventually became administrators of the institute, may remain for twelve years, after which they are free either to return to the world, or remain as religious, receiving in the former event a dowry of 2000 lire ($400). After the death of the foundress, Pope Urban VIII, at the instance of St. Charles Borromeo, enclosed the community. The sisters live as religious, attend choir, have their meals in common, observe definite hours for prayer, silence, and work, but take no solemn vows. Their garb is black, fashioned according to a more secular style than was that of the Angelicals and their veil is folded in a peculiar coronet form; each also wears a gold ring engraved with a hand holding a cross. Their charges dress in blue and are also popularly known as Guastallines.
HELYOT, Dict. des ordres rel., I (Paris, 1847), 219; HEIMBUCHER, Orden and Kongregationen (Paderborn, 1908); ROSSIGNOLI, Vita e virtu della contessa di Guastalla (Milan, 1686); WEITZ, Abbildungen sammt. geistl. Orden (Prague, 1821).
F.M. RUDGE