OpenLLM-France/wikimedia huggingface dataset:
# Catholic Encyclopedia (1913)/Bl. Angela of Foligno

From volume 1 of the work.
Umbrian penitent and mystical writer. She was born at Foligno in Umbria, in 1248, of a rich family; died 4 January, 1309. Married at an early age, she loved the world and its pleasures and, worse still, forgetful of her dignity and duties as wife and mother, fell into sin and led a disorderly life. But God, having in His mercy inspired her with a deep sorrow for her sins, led her little by little to the height of perfection and to the understanding of the deepest mysteries. Angela has herself recorded the history of her conversion in her admirable "Book of Visions and Instructions", which contains seventy chapters, and which was written from Angela's dictation by her Franciscan confessor, Father Arnold of Foligno. Some time after her conversion Angela had placed herself under the direction of Father Arnold and taken the habit of the Third Order of St. Francis. In the course of time the fame of her sanctity gathered around her a number of Tertiaries, men and women, who strove under her direction to advance in holiness. Later she established at Foligno a community of sisters, who to the Rule of the Third Order added the three vows of religion, without, however, binding themselves to enclosure, so that they might devote their time to works of charity. Angela at last passed away, surrounded by her spiritual children. Her remains repose in the church of St. Francis at Foligno. Numerous miracles were worked at her tomb, and Innocent XII approved the immemorial veneration paid to her. Her feast is kept in the Order on the 30th of March. Bl. Angela's high authority as a spiritual teacher may be gathered from the fact that Bollandus, among other testimonials, quotes Maximilian Sandaeus, of the Society of Jesus, who calls her the "Mistress of Theologians", whose whole doctrine has been drawn out of the Book of Life, Jesus Christ, Our Lord.
The life of Blessed Angela has been written by Mariano of Florence and Marx of Lisbon in their chronicles; also by Jacobilll, Vite de' Santi e Beati dell' Umbria, and Wadding, Annales Minorum. These writers have principally derived their information from her Book of Visions and Instructions. The editio princeps of this book, known as the Theology of the Cross (Paris, 1598) remains the chief source for her life and teaching. B. Angelæ de Fulgineo Visionum et Instructionum Liber (reprinted Cologne, 1601) was reedited by Bollandus, Acta Sanctorum, I, Jan., 186-234; by Lammertz with German tr. (Cologne, 1851); and Faloci Pulignani (Foligno, 1899); the English translation by Cruikshank (Derby, 1872) has been lately re-issued (New York, 1903). See also Lives of the Saints and Blessed of the Three Orders of St. Francis (Taunton, 1887), I, 536-554.
PASCHAL ROBINSON
# Catholic Encyclopedia (1913)/Tlos

From volume 14 of the work.
A titular see in Lycia, suffragan of Myra. Tlos was one of the six cities forming the Lycian confederacy and is said to have been founded by the hero Tlos, son of Tremilus. It is mentioned by Strabo (XIV, 665); Pliny (V, 28); Ptolemy (V, 3, 5); Stephanus Byzant. (s. v.); Hierocles (684, 16). It had its own coinage. It is to-day the village of Yaka vilayet of Antalya; this village is beautifully situated in the midst of the ancient acropolis, 984 feet above the Xanthus valley, surrounded by precipices, whose sides form inaccessible walls. On the northern side these rocks are broken by hundreds of tombs, some of which bear inscriptions mentioning the people and the "gerousia" or municipal council. Among its monuments the principal is the theatre. Until the thirteenth century this see is mentioned by the "Notitiae episcopatuum" as a suffragan of Myra. Le Quien (Oriens christ., I, 979) gives a list of five known bishops: Andreas, at Chalcedon, 451 (signed in 458 the letter of the Lycian bishops to Emperor Leo); Eustathius at Constantinople, under the patriarch Menas, 536 (also known by Novella 115 of Justinian); John, at the Council of Trullo, 692; Constantine, at Nice, 787; Constantine, at Constantinople, 879.
FELLOWS, Asia Minor, 237 sqq.; IDEM, Lycia, 132 sqq.; TEXIER, Asia mineure, 672; SMITH, Dict. of Gr. and Rom. Geogr. s.v.
S. Pétridès.
# Catholic Encyclopedia (1913)/Titopolis

From volume 14 of the work.
(TITIOPOLIS)
Titular see, suffragan of Seleucia Trachaea in Isauria. Le Quien (Oriens christ., II, 1023) mentions three of its bishops: Artemius at the Council of Constantinople in 381; Mompraeus at the Council of Chalcedon in 451; Domitus at the Trullan Council in 692. The see is mentioned in the sixth century "Notitia episcopatuum" of Antioch (Echos d'Orient, X, 145). About 732 the ecclesiastical Province of Isauria was annexed to the Patriarchate of Constantinople and henceforth Titiopolis figures in the "Notitia episcopatuum" of that Church, as it does also about 900 in that of Leo the Wise (Gelzer, "Ungedruckte . . . Texte der Notitiae episcopatuum", 557), and about 940 in that of Constantine Porphyrogenitus ("Georgii Cyprii Descriptio orbis romani", ed. Gelzer, 76). The town is mentioned by "Hieroclis Synecdemus", ed. Burckhardt, 37, by George of Cyprus, 42, and by Constantine Porphyrogenitus "De them.", 36, as one of the cities of the Isaurian Decapolis. Its exact site is unknown.
RAMSAY, Asia Minor (London, 1890), 370.
S. VAILHÉ
# Catholic Encyclopedia (1913)/Tius

From volume 14 of the work.
(TIUM)
Titular see, suffragan of Claudiopolis in Honorias. According to Strabo (542, 545) the town was not remarkable save as the birthplace of Philetaerus, founder of the royal dynasty of Pergamus. The coins give Dionysius as the founder; in fact it was the site of a temple of Dionysius and one of Jupiter. Le Quien (Oriens christ., I, 575) mentions among its bishops: Apragmonius at the Council of Ephesus in 431; Andrew in 518; Eugenius in 536; Longinus at the Sixth General Council in 681; Michael at the Seventh General Council in 787; Constantine at the Eighth General Council in 869 and author of an account of the transfer of the relics of St. Euphemia of Chalcedon (Acta SS., Sept., V, 274-83). This see figures in all the "Notitiae episcopatuum". Novel xxix of Justinian locates the town in Paphlagonia. George Pachymerus (I, 312) mentions Tium among the Byzantine towns which escaped the ravages of the Seljuks in 1269. The modern village of Filias stands on the ruins of ancient Tium, which included that remains of ramparts and sculptures. The village is in the caza of Hamidye and the vilayet of Castamouni, not far from the mpouth of the Filias-Tchai, the Billaeus.
SMITH, Dict. of Gr. and Rom. Geog., s. v.; BOUTKOWSKI, Recherches historiques sur la ville de Tium (Paris, 1864); MULLER, ed. DIDOT, Notes on Geographi Graeci minores, I, 385; CUINET, La Turquie d'Asie, IV (Paris, 1894), 537.
S. VAILHÉ
# Catholic Encyclopedia (1913)/Titus

From volume 14 of the work.
Roman Emperor 79-81, b. 30 Dec., 41; d. 13 Sept., 81; son of the Emperor Vespasian, and from the year 70 Cæsar and coregent; he was highly educated and a brilliant poet and orator in both Latin and Greek. He won military fame in the war in the years 69-70, against the revolted Jews. In April, 70, he appeared before the walls of Jerusalem, and conquered and destroyed the city after a siege of five months. He wished to preserve the Temple, but in the struggle with the Jews who rushed out of it a soldier threw a brand into the building. The siege and taking of the city were accompanied by barbarous cruelties. The next year Titus celebrated his victory by a triumph; to increase the fame of the Flavian dynasty the inscription on the triumphal arch represented the overthrow of the helpless people as an heroic achievement. The historical significance of the destruction of the Jewish state is that the Jews have since then been scattered among foreign nations. As ruler Titus was by no means popular; he shared in the voluptuousness of the Rome of that era, and was responsible for the acts of violence which occurred during the administration of his father. Consequently an evil reign was expected. However, in the short period of his independent authority, Titus agreeably disappointed these anticipations. His noble benevolence was exhibited in the saying that the day was lost in which he had done no one a kindness; he gained the honourable title of "amor et deliciæ generis humani" (the darling and admiration of the human race). During his reign Italy suffered from two severe calamities. On 24 Aug., 79, the celebrated eruption of Vesuvius buried the cities of Pompeii, Herculaneum, and Stabiæ, and some months later a fearful conflagration did great damage at Rome. On both occasions Titus showed a fine humanitarianism. His actions were not free from ostentation and seeking after effect. He died from the effects of his luxurious life.
SCHILLER, Geschichte der römischen Kaiserzeit, I (Gotha, 1883), 518-20; DOMASZEWSKI, Geschichte der römischen Kaiser, II (Leipzig, 1909), 128-57; MERIVALE, History of the Romans under the Empire (London, 1850-62), lx.
Klemens Löffler.
# Catholic Encyclopedia (1913)/Titus, Bishop of Bostra

From volume 14 of the work.
Born about 362-371. Sozomen (Hist. eccl., III, xiv) names Titus among the great men of the time of Constantius; he also tells (op. cit., V, xv) of a mean trick played upon Titus by Julian the Apostate. It was expected that the re-establishment of paganism would occasion riots in Bostra as it had elsewhere. Julian wrote to Titus that he would hold him and the clergy responsible for any outbreak. Titus replied that though the Christians were equal in number to the pagans they would obey him and keep quiet. Julian then wrote to the Bostrians urging them to expel Titus because he had calumniated them by attributing their quiet conduct not to their own good dispositions but to his influence. According to Socrates (op. cit., III, xxv) Titus was one of the bishops who signed the Synodal Letter, addressed to Jovian by the Council held at Antioch (363), in which the Nicene Creed was accepted, not, however, without a clause "intended somewhat to weaken and semiarianize the expression homoousios" (Hefele, "Councils", II, p. 283; ANTIOCH.-Synods of Antioch). St. Jerome (Ep. lxx) names Titus among writers whose secular erudition is as marvellous as their knowledge of Scripture; in his "De vir. ill.", cii, he speaks of his "mighty" (fortes) books against the Manichaean and nonnulla alia. He places his death under Valens. Of the nonnulla alia only fragments of exegetical writings have survived. These show that Titus followed the Antiochene School of Scripture exegesis in keeping to the literal as opposed to the allegorical interpretation. The "Contra Manichæos" is the most important work of the kind that has come down to us, and its historical value is very great because of the number of quotations it contains from Manichaean writers. In one passage Titus seems to favour Origen's view that the pains of the damned are not eternal (on this point see especially Ceillier, "Histoire générale des auteurs sacrés et ecclésiastiques", VI p. 54, who seems disposed to acquit him of this error). The work consists of four books of which the fourth and the greater part of the third are only extant in a Syriac translation.
The Greek and Syriac texts of the Contra Manich. were published by LAGARDE (Berlin, 1859). Earlier editions of the Greek text suffer from an insertion from a work of Serapion owing to the misplacement of a leaf in the original codex. For Contra Manich. and other writings attributed to TITUS see MIGNE and GALLANDI. The genuine exegetical fragments of this commentary were published by SICKENBERGER in Texte u. Untersuchen, VI, i (new series). BARDENHEWER-SHARAN, Patrology (St. Louis, 1908), 270-1.
F.J. BACCHUS
# Catholic Encyclopedia (1913)/Twelve Apostles of Erin

From volume 1 of the work.
By this designation are meant twelve holy Irishmen of the sixth century who went to study at the School of Clonard in Meath. About the year 520 St. Finian founded his famous school at Cluain-Eraird (Eraird's Meadow), now Clonard, and thither flocked saints and learned men from all parts of Ireland. In his Irish life it is said that the average number of scholars under instruction at Clonard was 3,000, and a stanza of the hymn for Lauds in the office of St. Finian runs as follows:
   Trium virorum millium, Sorte fit doctor humilis; Verbi his fudit fluvium Ut fons emanans rivulis.
The Twelve Apostles of Erin, who came to study at the feet of St. Finian, at Clonard, on the banks of the Boyne and Kinnegad Rivers, are said to have been St. Ciaran of Saighir (Seir-Kieran) and St. Ciaran of Clonmacnois; St. Brendan of Birr and St. Brendan of Clonfert; St. Columba of Tir-da-glasí (Terryglass) and St. Columba of Iona; St. Mobhí of Glasnevin; St. Ruadhan of Lorrha; St. Senan of Iniscathay (Scattery Island); St. Ninnidh the Saintly of Loch Erne; St. Lasserian mac Nadfraech, and St. Canice of Aghaboe. Though there were many other holy men educated at Clonard who could claim to be veritable apostles, the above twelve are regarded by old Irish writers as "The Twelve Apostles of Erin". They are not unworthy of the title, for all were indeed apostles, whose studies were founded on the Sacred Scriptures as expounded by St. Finian. In the hymn from St. Finian's office we read:
   Regressus in Clonardiam Ad cathedram lecturae, Apponit diligentiam Ad studium scripturae.
The great founder of Clonard died 12 December 549, according to the "Annals of Ulster", but the Four Masters give the year as 548, whilst Colgan makes the date 563. His patronal feast is observed on 12 December.
W. H. Grattan-Flood.
# Catholic Encyclopedia (1913)/Twiketal of Croyland

From volume 15 of the work.
(THURCYTEL, TURKETUL).
Died July, 975. He was a cleric of royal descent, who is said to have acted as chancellor to Kings Athelstan (d. 940), Edmund (d. 946), and Edred (d. 955), but as this statement rests on the authority of the pseudo-Ingulf, it must be received with caution. Leaving the world in 946 he became a monk of Croyland Abbey, which had been devastated by the Danes and lay in a ruinous and destitute state. He endowed it with six of his own manors, and, being elected abbot, restored the house to a flourishing condition. He was a friend both of St. Dunstan and St. Ethelwold of Winchester, and like them a reformer. The real authority for his life is Ordericus Vitalis; for no reliance can be placed on the long and fictitious account in the fourteenth-century forgery which is published under the name of Ingulf of Croyland (q.v.).
Edwin Burton.
# Catholic Encyclopedia (1913)/Turpin

From volume 15 of the work.
Archbishop of Reims, date of birth uncertain; d. 2 Sept., 800. He was a monk of St. Denis when, about 753, he was called to the See of Reims. With eleven other bishops of France he attended the Council of Rome in which Pope Stephen III condemned the antipope Constantine to perpetual confinement. He enriched the library of his cathedral by having numerous works copied, and obtained from Charlemagne several privileges for his diocese. Legends grew up around his life, so that by degrees he becomes an epic character who figures in numerous chansons de geste, especially in the "Chanson de Roland". Furthermore, a chronicle known as the "Historia Karoli Magni et Rotholandi" has been attributed to him; but that he was not the author is proved by the use in the chronicle of the word "Lotharingia" which did not exist prior to 855, the mention of the musical chant written on four lines, a custom which does not date back further than 1022, and finally the silence of all the writers of the ninth and tenth centuries regarding this so-called book of Turpin's. The first to mention him is Raoul de Tortaine, a monk of Fleury, who wrote from 1096 to 1145. At the same time Calistus II regarded the book as authentic, and its diffusion revived the fervour of the pilgrimages to St. James of Compostella. In it is related an apparition of St. James to Charlemagne; the saint orders the emperor to follow with his army the direction of the Milky Way, which was thenceforth called the "Path of St. James". Gaston Paris considers that the first five chapters of the chronicle attributed to Turpin were written about the middle of the eleventh century by a monk of Compostella, and that the remainder were written between 1109 and 1119 by a monk of St. André de Vienne. This second part has a real literary importance, for the monk who wrote it derived his inspiration from the chansons de geste and the epic traditions; hence there may be seen in this compilation a very ancient form of these traditions. The chronicle was translated into Latin and French as early as 1206 by the cleric Jehan, in the service of Renaud de Dammartin, Count of Boulogne. Editions according to various MSS. have been issued at Paris by Castets (1880) and at Lund by Wulff (1881).
GASTON PARIS, De pseudo Turpino (Paris, 1865); AURACHER, Der altfranz-sische Pseudo-Turpin der Arsenalhandschrift in Romanische Forschungen, V (1889-90); FISQUET, La France potificale: Reims (Paris, 1864).
GEORGES GOYAU
# Catholic Encyclopedia (1913)/Telesphorus of Cosenza

From volume 14 of the work.
(THEOPHORUS, THEOLOPHORUS).
A name assumed by one of the pseudo-prophets during the time of the Great Schism. He gave out that he was born at Cosenza and lived as a hermit near the site of the ancient Thebes., His book of predictions on the schism was the most popular of the numerous prophetic treatises that were spread broadcast by the many self-constituted prophets of that period. More than twenty manuscripts of it are still extant, and it first appeared in print with various interpolations: "Liber de magnis tribulationibus in proximo futuris, etc." (Venice, 1516). The work was originally compiled about 1386 from the writings of Joachim of Flora, John of Roquetaillande, the "Cyrillic Prophecy", and other apocalyptic treatises whose authors are mentioned in the dedicatory preface addressed to Antoniotto Adorno, the Doge of Venice. Its chief prophecies are: the schism will end in 1393 at Perugia, where the antipope and his followers will be punished; a short period of peace will follow, whereupon the Emperor Frederick III with three antipopes will inaugurate a cruel persecution of the clergy, who will be deprived of all their temporalities; King Charles of France will be imprisoned, but miraculously liberated; the "Angelic Pastor" will ascend the papal throne; under his pontificate, the clergy will voluntarily renounce their temporal possessions and a general council will legislate that the income of the clergy is limited to what is necessary for a decent livelihood; the "Angelic Pastor" will take from the German electors the right to elected the emperor, he will crown the French King Charles emperor, and restore the Church to its original poverty and service of God; finally, the pope and the emperor will undertake a crusade, regain the Holy Land, and bring the Jews, Greeks, and infidels back to Christ. A refutation of these prophecies, written by the German theologian Henry of Langenstein, is printed in Pez. "Thesaurus Anecdotorum Noviss," I, II, (Augsburg, 1721-9), 507-64.
KAMPERS, Kaiserprophetien u. Kaisersagen (Munich, 1896), 235 sq.; PASTOR, Gesch. Der Papste., tr. ANTROBUS, I (London, 1891), 152-5.
MICHAEL OTT
# Catholic Encyclopedia (1913)/Telmessus

From volume 14 of the work.
Titular see in Lycia, suffragan of Myra. Telmessus (or incorrectly Telmissis) was a flourishing city west of Lycia, on a bay of the same name (also called Glaucus sinus). It was famed for its school of diviners, consulted among others by Croesus, prior to declaring war against Cyrus, and by Alexander, when he came to the town after the siege of Halicarnassus. It must not be confounded with a city of the same name in Caria. Telmessus was also called Anastasiopolis in honour of the emperors of that name. Its ruins are located at Makri (1500 inhabitants, half of them Greek), the capital of a caza in the vilayet of Smyrna, and situated upon a rather important harbour. The acropolis is still in existence surrounded by walls erected by the Knights of Rhodes and the Genoese. The ruins include the remains of a theatre and a curious tomb cut in the rock. Makri derives its names from the Macra of the ancients - the Isla Longa of the medieval Italians, which lay at the entrance to the gulf. Le Quien (Oriens Christ., I, 971) mentions two bishops of Telmessus: Hilary (370) and Zenodotus, at the Council of Chalcedon (451). The latter is called "Bishop of the Metropolis of Telmessaei and the Isle of Macra". The "Notitiae episcopatuum" mentions Telmessus among the suffragans of Myra until the tenth century, when it is no longer called Macra; in 1316 mention is made of the See of "Macra and Lybysium". Lybysium or Levissi is about four miles south-west of Makri, and has 3000 inhabitants, nearly all Greeks.
SMITH, Dict. of Greek and Roman Geogr. S.V.; TEXIER, Asie mineure (Paris, 1862), 667-670; CUINET, La Turquie d'Asie (Paris, 1891-4), 333, III, 676 seq.; TOMASCHEK, Zur historischen Topographie von Kleinasien im Mittelalter (Vienna, 1891), 44.
S. Pétridès.
# Catholic Encyclopedia (1913)/Tell el-Amarna Tablets

From volume 14 of the work.
The Tell el-Amarna Tablets are a collection of some 350 clay tablets found in 1887 amid the ruins of the ancient Egyptian city of Akhetaton (modern Tell el-Amarna) about midway between Memphis and Thebes. 200 of them are now in Berlin, 82 in the British Museum, 50 in Cairo, 22 in Oxford; only a few are private property. They are written in the Babylonian language and cuneiform characters and date from the fifteenth century B.C. They consist mostly of letters and State records sent to Kings Amenhotep III and Amenhotep IV of Egypt, by rulers of Western Asia (Babylonia, Assyria, Mittani) and provincial governors of Amurru (Northern Syria) and Canaan (Palestine). All these documents throw considerable light on the conditions of Western Asia from about 1500 to 1300 B.C.; they contain precious information concerning the history, geography, religion, and language of the predecessors of the Hebrews in Palestine, and, in many cases, illustrate and confirm what we already know from the Old Testament.
The best work on the Tell el-Amarna tablets (transcription, German translation, glossary, and notes) is that of KNUDTZON, Die El Amarna Tafeln in Hinrich's Vorderasiatische Bibliothek, II (Leipzig, 1907-9). The Berlin and Cairo tablets were edited by ABEL and WINCKLER, Die Thontafelfund von El Amarna (1889-90), and those in the British Museum by BEZOLD, The Tell-el-Amarna Tablets in the B. M. (London, 1892). For all tablets known in 1896 see also: WINCKLER, Die Thontafeln von Tell-el-Amarna (transcription, German translation, and glossary); SCHRADER, Keilinschriftliche Bibliothek (Berlin, 1896); English translation by METCALF (Berlin and New York, 1896); CONDER, The Tell-el-Amarna Tablets (2nd ed., London, 1894); NIEBUHR, The Tell-el-Amarna Period; Relations of Egypt and Western Asia in the 15th century B.C. according to the Tell-el-Amarna tablets (The Ancient East), (London, 1901); FLANDERS PETRIE, Tell el-Amarna (London, 1894); IDEM, A Hist. of Ancient Egypt, II (4th ed., London, 1904); JEREMIAS, Das Alte Testament im Lichte des Alten Orients. (Leipzig, 1906); WEBER, Die Literatur der babylonier u. Assyurer (Leipzig, 1907); DHORME, Le Pays Bibliques au temps d'el Amarna in Revue Biblique (1908-9).
A. A. Vaschalde.