OpenLLM-France/wikimedia huggingface dataset:
# Catholic Encyclopedia (1913)/Francisco Burgoa

From volume 3 of the work.
Born at Oaxaca about 1600; d. at Teopozotlan in 1681. He entered the Dominican Order 2 August, 1629, and soon became master in theology. The voluminous books written by him on the past of his native Mexican State, Oaxaca, are very rare. They are valuable, though not absolutely reliable on several topics. He was curate of several Indian parishes and his knowledge of the Indian languages, the Zapotec and Mixteco, is stated to have been very thorough. In 1649 he became Provincial of the Province of San Hipólito and took part in the chapter general of his order at Rome, 1656. Returning to Mexico with the title of vicar-general, a member of the Inquisition of Spain, and Commissary and Inspector of Libraries of New Spain (Mexico), he again became Provincial of Oaxaca in 1662. He was interested in several ecclesiastical foundations and improvements, and highly respected at the time of his death. The two historical and geographical works through which he is best known are the "Palestra histórica, ó Historia de la Provincia de San Hipólito de Oaxaca, de la Orden de Predicadores" (Mexico, 1670), and the "Descripción geográfica de la Am´rica setentrional" etc. (Mexico, 1674). He published a number of sermons and also wrote "Itinerario de Oaxaca á Roma y de Roma a Oaxaca", which is still in manuscript.
Pinelo, Epitome de la biblioteca oriental y occidental (Madrid, 1737); Antonio, Bibliotheca hispana nova (Madrid, 1733-38); Eguiara, Biblioteca mexicana (Mexico, 1755); Beristain, Biblioteca hispano-americana etc. (Amecameca, 1883); Brasseur de Bourbourg, Bibl. mexico-guatemalienne (Paris, 1871).
AD. F. BANDELIER
# Catholic Encyclopedia (1913)/Francisco Cabral

From volume 3 of the work.
Portugese missionary in Japan, born in the castle of Govillou, Diocese of Guarda, Portugal, 1529; died at Goa, 1609. In 1554 he entered the Society of Jesus, and after his studies went to Japan, where he laboured strenuously to propogate the Christian religion. There he enjoyed the friendship of princes and kings, many of whom, together with their subjects, were won over to the Faith by his zealous labours. He filled very important places in the government of his order, being superior of Japan for twelve years, master of novices, and rector of the College of San Pablo of Goa, and finally visitor to India. He died at the age of eighty-one with a great repute for prudence and holiness.
Varones Ilustres de la Compañía de Jesús (2nd ed., Bilbao, 1887), I, 655-63.
EDWARD P. SPILLANE
# Catholic Encyclopedia (1913)/Francisco Dumetz

From volume 5 of the work.
Date of birth unknown; died 14 Jan., 1811. He was a native of Mallorca (Majorca), Spain, where he entered the Franciscan Order. In May, 1770, he went to Mexico with forty-eight other Franciscans to join the famous Franciscan missionary college of San Fernando in the City of Mexico. On volunteering for the Indian missions, he was sent to California in October, 1770. Sailing from San Bias, Jalisco, with ten friars in January, 1771, he reached Monterey in May and was assigned to Mission San Diego. In May, 1772, he was transferred to Mission San Carlos, and in May, 1782, was appointed for Mission San Buenaventura, where he continued his unostentatious labours for the Indians until August, 1797, when he was directed to found Mission San Fernando. Father Dumetz remained there from its founding on 8 September to the end of 1805, except during 1803 and 1804 when apparently he resided at San Gabriel. From January, 1806, to the time of his death, Father Dumetz was stationed at San Gabriel. His remains were buried in the mission church on 15 January. Dumetz was the last of the pioneer friars who did so much for California, where he toiled without interruption for forty years.
Palou, Noticias (San Francisco, 1874), 1; IDEM, Vida del Fray Junipero Serra (Mexico, 1787), Records of Missions, San Carlos San Buenaventura, San Fernando, San Gabriel; ENGEL HARDT, The Franciscans in California (Harbor Springs, Mich., 1897).
Zephyrin Engelhardt.
# Catholic Encyclopedia (1913)/Francisco Bravo

From volume 2 of the work.
As far as known, author of the first book on medicine printed in America. His "Opera Medicinalia etc. (Authore Francisco Brauo Orsunensi doctore Mexicano medico)" was published at Mexico, 1570. Three years before, Dr. Pedrarias de Benavides had published his "Secretos de Chirurgia", at Valladolid in Spain, and while the latter work is invaluable for the knowledge of Indian medicinal practices, and is the earliest book on these topics known to have been published, the work of Dr. Bravo has the merit of being the first medical treatise printed in America. The first regular physician who came to Mexico appears to have been a Dr. Olivarez, although surgeon-barbers and other "healers and curers" are mentioned as having already practiced with Cortez. Strict medical regulations were established by the municipal council of the city of Mexico in 1527, and extended to the apothecaries in 1529. Although the faculty of medicine at the University of Mexico was not founded until 1578, two "Doctors in Medicine" were received at that institution as earty 1553. Dr. Benavides was a native of Toro in Spain and came to Honduras about the year 1550. Thence he went to Mexico and returned to Spain, after having directed for eight years the hospital "del Amor de Dios" in the city of Mexico. Of Dr. Bravo it is only known that he was a native of Ossuna, and began to practice at Sevilla in 1553. He carme to Mexico between that year and 1570. The date and place of his death are not known
AD. F. BANDELIER
# Catholic Encyclopedia (1913)/Francisco Cepeda

From volume 3 of the work.
(Also called ZEPEDA and ZEPEDAS)
Born in the province of La Mancha, 1532; died at Guatemala, 1602. He became a Dominican at the convent of Ocaña, and was sent to Chiapas in Mexico. He was a very active missionary among the Indians, and when the differing modes of instructing them became an obstacle to their conversion, Cepeda was sent to Mexico to simplify the Indian grammars printed there, and obtain a standard for the guidance of the missionaries. In consequence of that journey, the "Artes de los idiomas Chiapanecos, Zoque, Tzendal y Chinanteco" (probably the work of several authors) was published in 1560 under his name. The book has disappeared, but its former existence is well established, by Remesal at first, and by subsequent authors. It is the first book printed in America in four languages (five with the Spanish). The title is given variously, but the above is the correct one. Cepeda became Provincial of the Dominicans in Guatemala, 1593, and Commissary of the Inquisition.
REMESAL, Historia general de las Indias occidentales &ca. (Madrid, 1619); LEON Y PINELO, Epítome (Madrid, 1737, &ca.); ANTONIO, Bibliotheca Hispana nova (1737-1738); BERISTAIN, Biblioteca &ca. (Amecameca, 1883); YCAZBALCETA, Bibliografia (1886); PIMENTEL, Cuadro descriptivo &ca. (Mexico, 1862).
AD. F. BANDELIER.
# Catholic Encyclopedia (1913)/Christian Iconography

From volume 7 of the work.
Iconography, Christian, is the science of the description, history, and interpretation of the traditional representations of God, the saints, and other sacred subjects in art. Almost from the beginning the Church has employed the arts as potent means of instruction and edification. In the first centuries the walls of the catacombs were decorated with paintings and mosaics (see Roman Catacombs), and in all later times churches have lent their walls, ceilings, and windows, as well as their altars, furniture, and liturgical vessels and books, to be adorned with scenes from the Old and the New Testament, from the lives and legends of the saints, and even from old mythologies, modified, of course, and harmonized with Christian teaching. (For the details of Christian iconography see the articles, Diptych; Ivories; Metal; Mosaics; Religious Painting; Reliquaries; Sculpture; Windows in Church Architecture; Wood-Carving.)
The object of iconography is to give the history of these various representations, to note their prevalence or absence at some particular time or in some particular place, to compare those of different lands and different periods, to explain the personal or historical, and to interpret the symbolical. Studied thus, they have an important historical and dogmatic interest, as they attest the unity of ecclesiastical tradition and the faith of the age in which they were produced.
Special articles dealing with subjects of Christian iconograph, besides those already mentioned, are Anchor; Dove; Early Symbols of the Eucharist; Symbolism of the Fish; Lamb; Nimbus. See also Ecclesiastical Art.
# Catholic Encyclopedia (1913)/Christian Art

From volume 3 of the work.
"Christian art" is a term which, while it always applies to the fine arts and their creations only, is nevertheless used in more than one meaning which we must distinguish in this encyclopedia. Most frequently we designate by Christian art, the fine arts in as much as we find them in the service of the Church, i.e. in so far as they serve either to construct or to embellish houses of worship, the homes of the consecrated servants of God, monasteries, convents, the last resting-places of the faithful, etc., or in as much as they beautify the rites and ceremonies of the Church. In this sense, Christian art is also called ecclesiastical art, and we find it convenient to treat this subject under the title ECCLESIASTICAL ART. But Christian art is sometimes also used to denote the fine arts and their creations, in as much as they are in harmony with Christian ideals and principles. In this regard Christian art will be treated under the several special headings into which its divisions naturally fall. (See PAINTING; MUSIC; SCULPTURE etc.)
# Catholic Encyclopedia (1913)/Christian Kruik van Adrichem

From volume 1 of the work.
​Adrichem, Christian Kruik van (Christianus Crucius Adrichomius), Catholic priest and theological writer, b. at Delft, 13 February, 1533; d. at Cologne, 20 June, 1585. He was ordained in 1566, and was Director of the Convent of St. Barbara in Delft till expelled by the storm of the Reformation. His works are: "Vita Jesu Christi" (Antwerp, 1578); "Theatrum Terræ Sanctæ et Biblicarum Historiarum" (Cologne, 1590). This last work gives a description of Palestine, of the antiquities of Jerusalem, and a chronology from Adam till the death of John the Apostle, a.d. 109.
Van Heussen and Van Rijn, Kerkelijke historie en Outheden der 10 vereen. provinc., III, 713; Beschryving der Stadt Delft, 1729, 704 sqq.; Thum in Kirchenlex.
A. J. Maas.
# Catholic Encyclopedia (1913)/Gil Vicente

From volume 15 of the work.
Portuguese dramatist, b. about 1470; he was living in 1536. He took up the study of law but abandoned it for literature. As a lyric poet he is represented by some humorous poems in the "Cancioneiro" of Garcia de Resende. He owes his fame to his plays, and with good reason he is styled the father of the Portuguese drama. He wrote in all no fewer than 42 pieces, of which 10 are in Spanish, 14 in Portuguese, and the rest in mingled Spanish and Portuguese. It had already become the fashion for the leading Portuguese authors to write in Spanish as well as in their native tongue, and this fashion was to continue throughout the Renaissance. Many of Vicente's plays were composed for the purpose of celebrating religious and national festivals; others commemorate events in the life of the royal family; still others are quite popular in their tone and were intended by him to serve the ends of entertainment only. The first of his plays was the "Visitacao" (in Spanish), which celebrates the birth of John III, King of Portugal (1502). He recited it himself in the chamber of the Spanish mother of John III. It is known that ladies and gentlemen of the Court, as well as the poet himself, played parts in his dramas when they were produced in the palace. Like the classic dramas of Spain, they are regularly in verse, and they contain lyrics of his own with melodies composed also by him, as well as other popular lyrics and melodies introduced for particular effect. For the sake of convenience the plays may be grouped under the headings of autos (the more peculiarly religious pieces), comedias and tragi- comedias, and farces. The 17 autos are usually called his "Obras de devocao". They reveal an influence of the contemporaneous Spanish dramatist, Juan del Encina, while contemporaneous Spaniards, like Lucas Fernandez and Torres Naharro, may possibly have inspired his profane compositions. But he was never a servile imitator; the life of the time is reflected again and again by him in an original and interesting manner, and, in spite of uncouthness of form, his little dramas remain very readable. Of course, only a genuinely devout Catholic could have written his "Obras de devocao". The first edition of his works was published at Lisbon in 1561-2.
Eds. of the Obras de Gil Vicente (Hamburg, 1834, and Lisbon, 1852), a good critical ed. is needed; MICHAELIS DE VASCONCELLOS in GREBER, Grundriss der romanischen Philologie, II, ii, 270 sqq.; MENENDEZ Y PELAYO, Antologia de poetas liricos castellanos, VII (Madrid, 1898), clxiii; SANCHES DE BAENA, Gil Vicente (Marinha Grande, 1894); BRAGA, Eschola de Gil Vicente, etc. (Oporto, 1898); IDEM; Gil Vicente e as origens de theatro nacional (Oporto, 1898); BRAGA is always to be used with caution.
J.D.M. FORD
# Catholic Encyclopedia (1913)/Gilbert Foliot

From volume 6 of the work.
Bishop of London, b. early in the twelfth century of an Anglo-Norman family and connected with the earls of Hereford; d. at London in 1186. He became a monk at Cluny in France, where he rose to the rank of prior; then he was abbot at Abbeville, and later at Gloucester. He became Bishop of Hereford in 1147. As abbot and bishop he took an important part in ecclesiastical and national affairs, was a supporter of Empress Matilda and a confidental adviser of Theobald, Archbishop of Canterbury. In 1163 he was transferred to the Bishopric of London, though such a translation was very exceptional at the time; but he received the support of Becket and the special consent of Alexander III. Foliot was a man of learning and eloquence and a good administrator. The austerity of his life was almost too widely know. However, in the great struggle for the rights of the church between Henry II and St. Thomas of Canterbury he definitely took the king's side. In the stormy scenes at Clarendon and Northampton and during the prolonged negotiations of the years of St. Thomas's exile, his name is foremost among the opponents of his archbishop; and he was one of the prelates who, by their remonstrances against a renewed excommunication in 1170, brought about indirectly St. Thomass martyrdom. It may be true that Gilbert was opposed to Becket's personality and methods more than to his aims, but Henry II would have been more than a match for a diplomatic bishop. A king who combined to such an extent intelligence and passion could have been checked only by a wave of popular enthusiasm. (See THOMAS BECKET, SAINT).
Gilbert Foliot's name appears on nearly every page of the Becket controversy and reference must be made to the bibliography of St. Thomas. The treatment of Foliot's character is particularly full in LHUILLIER, St Thomas de Canterbery, 2 vols. (Paris, 1891); see also PERRY in Dict. Nat. Biog., XIX, 358 sqq.
F. F. Urquhart.
# Catholic Encyclopedia (1913)/Gilbert Génebrard

From volume 6 of the work.
A learned Benedictine exegete and Orientalist, b. 12 December, 1535, at Riom, in the department of Puy-de-Dôme; d. 16 Feb., 1597, at Semur, department of Côte-d'Or. In his early youth he entered the Cluniac monastery of Mausac near Riom, later continued his studies at the monastery of Saint-Allyre in Clermont, and completed them at the College de Navarre in Paris, where he obtained the doctorate in theology in 1562. A year later he was appointed professor of Hebrew and exegesis at the Collège Royal and at the same time held the office of prior at Saint-Denis de La Chartre in Paris. He was one of the most learned professors at the university and through his numerous and erudite exegetical works became famous throughout Europe. Among his scholars at the Collège Royal was St. Francis de Sales, who in his later life considered it an honour to have had Génebrard as professor (Traite de l'Amour de Dieu, XI, 11). About 1578 he went to Rome where he was honourably received by Sixtus V and stood in close relation to Allen, Baronius, Bosio, and other ecclesiastical celebrities. Upon his return, in 1588, he became one of the chief supporters of the Holy League in France. On 10 May, 1591 he was appointed Archbishop of Aix by Gregory XIII, but accepted this dignity only after the express command of the pope. He was consecrated by Archbishop Beaton of Glasgow on 10 April, 1592. As archbishop he remained a zealous leaguer, even after Henry IV became reconciled with the Church in July, 1593. The new king, however, became daily more popular and gained over to his side most of the Catholics. Génebrard saw that further opposition would be useless and, on 15 Nov., 1593, sent his submission to the king ("Revue des questions historiques", Paris, 1866, I 616, note). This, however, did not prevent the Provencal Parliament from banishing him on 26 Sept. 1596. For a short time he stayed at Avignon, but being allowed by the king to return, he retired to the priory of Semur, which he held in commendam. Génebrard translated many rabbinic writings into Latin, wrote one of the best commentaries on the Psalms: "Psalmi Davidis vulgatâ editione, calendario hebraeo, syro, graeco, latino, hymnis, argumentis, et commentariis, etc. instructi" (Paris, 1577); is the author of "De Sanctâ Trinitate" (Paris, 1569); "Joel Propheta cum chaldæâ paraphrasi et commentariis", etc. (Paris, 1563); "Chronographiae libri IV" (Paris 1580), and numerous other works. He also edited the works of Origen (Paris, 1574).
MICHAEL OTT
# Catholic Encyclopedia (1913)/Giles de Coninck

From volume 4 of the work.
(Also called Regius).
Jesuit theologian, b. 20 Dec., 1571, at Bailleul in French Flanders; d. 31 May, 1633, at Louvain. At the age of twenty-one he entered the Society of Jesus. During his course of studies at Louvain he had Lessius among his professors, and became the worthy successor of his illustrious teacher in the chair of scholastic theology, which he held for eighteen years. St. Alphonsus considers Coninck a moral theologian of distinction. Though de Lugo impugned his views on many questions, he is acknowledged to have rendered considerable services to moral theology. His style is concise, clear, and direct: on several points his writings are exhaustive. Coninck's principal works are:
Hurter, Nomenclator (Innsbruck, 1892), I, 361; Müllendorff in Kirchenlex., III, 947; Sommervogel, Bibliothèque de la c. de J., II, 1369 sq.
A.J. MAAS
# Catholic Encyclopedia (1913)/Gilles-François de Beauvais

From volume 2 of the work.
Jesuit writer and preacher, born at Mans, France, 7 July, 1693; died probably at Paris about 1773. He entered the Society of Jesus 16 August, 1709, and taught belles-lettres, rhetoric, and philosophy. After ordination he was assigned to preach and give the Advent course at Court in 1744, during which year he published his "Life of Ven, Ignatius Azevedo, S.J." and in 1746 that of Ven. John de Britto, S.J., the latter of which has been translated into English by Father Faber of the Oratory (Richardson, London, 1851). He wrote a number of other works of devotion and for spiritual reading.
Sommervogel, Bibl. de la c. de J., IX, 1080-82.
MARK J. MCNEAL
# Catholic Encyclopedia (1913)/Gilles-Marie Oppenordt

From volume 11 of the work.
(Oppenord)
Born in Paris, 1672; died there, 1742; a celebrated rococo artist, known as "the French Borromini". As a boy he was sent to Rome as a royal pensioner, where, for eight years he studied, principally under Bernini and Borromini. The way had been paved in France for this style, for in the latter days of Louis XIV a change had appeared in the architectural productions of the Baroque style. The endowment of the Renaissance was adapted to the taste of Louis XV's time. It was called the Style of the Regency, the salon et boudoir style. Oppenordt, in connection with Robert de Cotte, developed the voluptuous rocaille border and shell ornamentation founded on the Italian Grotesque. The high alter of St. Germain des Prés and that of Saint-Sulpice (1704) gained for him the favour of the regent. He was entrusted with the restoration and decoration of the Château Villers Cotterets, for the reception of the king after his anointing at Reims. In the Palais Royal and the Hotel du Grand Prieur de France he proved himself an elegant decorator. In 1721 the continuation of the work on Saint-Sulpice was transferred to him. He had already (in 1710) built the chapel of St. John the Baptist in the cathedral of Amiens and earlier the Dominican novitiate church in Paris. He possessed unusual talent as a draughtsman. In his"Dessins, couronnements et amortissements convenables pour dessus de porte" etc., Huquières gives many of Oppenordt's designs.
Oppenord, L'Art décoratif du 18 siècle (Paris, 1888); Guilmard, Les maîtres ornemanistes(Paris, 1881); Destailleur, Recueil d'estampes (Paris, 1863-); Idem, Notices sur quelques artistes français (Paris, 1863); Lance, Dictionnaire des architectes français (Paris, 1873).
G. GIETMANN
# Catholic Encyclopedia (1913)/Gerard Manley Hopkins

From volume 16 of the work.
Jesuit and poet, born at Stratford, near London, 28 July, 1844; died at Dublin, 8 June, 1889.
His early education was received at Cholmondeley School, Highgate, where he gave evidence of fine intellectual endowments, scholarly tastes, and poetical gifts above the ordinary. The numerous conversions from Anglicanism to the Catholic Church in the middle of the nineteenth century together with the spirit of the Oxford Movement were not without their effect on the young student, and in October, 1866, he was received into the Church. In the following year he entered Balliol College, Oxford, having been prepared for his classical course by Walter Pater. Very soon his religious vocation manifested itself and he left the university, going to the Birmingham Oratory, where he spent a short time with Father Newman. In 1868 he entered the Society of Jesus. After ordination he was sent to Liverpool where his work lay among the poor of the slums of that city. His next post was that of preacher in London, after which he was stationed at St. Aloysius' Church, Oxford, where the Baron and Baroness de Paravicini have erected a memorial to him. In 1884 he was elected fellow of of the Royal University of Ireland and appointed classical examiner at Dublin, where he died of a contagious fever.
While still at school he had written verses of distinctive merit but in his ardour as a novice he destroyed his poems, a single fragment surviving, and he wrote no more for nearly ten years. The poetry which he subsequently wrote at various periods until the year of his death is of a very high quality. It resembles the poetry of Crashaw in its exuberance of language, its lyric qualities, and its daring metaphors. The poems have never been collected, but many of them have been published in various anthologies such as Beeching's "Lyra Sacra" and Miles' "Poets and Poetry of the Century".
BRÉGY, The Poets' Chantry (London, 1912), 70-88. [Note: Hopkins' collected poems were published first by Robert Bridges in 1918, and in an enlarged second edition in 1930. Volumes of his correspondence appeared in 1935 and 1938, his Notebooks and Papers in 1937.]
Blanche M. Kelly.