OpenLLM-France/wikimedia huggingface dataset:
# Captain Wedderburn's courtship/Hey Johnnie Coup

ORIGINAL WORDS.
Coup sent a challenge frae Dunbar, Charlie, meet me an ye dare. And I'll learn you the art of war, If you I'll meet wi‘ me in the morning.
Hey Johnnie Coup are ye waking yet, Or are your drums a beating yet, If you were waking I would wait. To gang to the coals i‘ the morning.
When Charlie look'd the letter upon, He drew his sword the scabbard from. Come follow me my merry, merry men, And we'll meet Johnnie Coup i‘ the morning. Hey Johnnie Coup, &c.
Now Johnnie be as good as your word, Come let as try both fire and sword, ​And dinna rin away like a frighted bird, That's chas'd frae its nest in the morning. Hey Johnnie Coup, &c.
When Johnnie Coup he heard of this. He thought it wadna be amiss To hae a horse in readiness, To flie awa' i the morning. Hey Johnnie Coup, &c.
Fy now Johnnie get up and rin, The Highland bagpipes makes a din. It s best to s'eep in a hale skin, For ‘twill be a bluiddie morning, Hey Johnnie Coup, &c,
When Johnnie Coup to Dunbar came, They spier d a him wbere‘s a‘ your men; The deil confound me gin I ken, For I left them a' in the morning. Hey Johnnie Coup, &c.
Now, Johnnie troth ye wasna blate, To come wi the news o' your ain defeat And leave your men in sic a strait, So early in the morning. Hey Johnnie Coup, &c.
Ah faith co Johnnie I got a flag. With their claymores and philabegs, If I face them again, deil break my legs, So l wish you a good morning. Hey Johnnie Coup, &c.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# Captain Wedderburn's courtship to Lord Roslin's daughter

Captain Wedderburn’s Courtship
TO
Lord Roslin's Daughter
To which is added,
BESS of BEDLAM.
AND
PETTICOAT WOOING.
Entered according to Order.
* Lord Roslin's Daughter
* Bess of Bedlam
* Petticoat Wooing
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# Captain Wedderburn's courtship

CAPTAIN
Wedderburn’s COURTSHIP.
TO WHICH IS ADDED,
HEY JOHNNIE COUP.
GLASGOW;
PRINTED FOR THE BOOKSELLER
* Captain Wedderburn's Courtship
* Hey Johnnie Coup
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# Catholic Encyclopedia (1913)/Cavaliere Paris Bordone

From volume 2 of the work.
An eminent painter of the Venetian school, b. at Treviso, 1500 d. at Venice, 1570. A member of a noble family, he early showed an inclination for art and, after being given a good general education, was placed in the school of Titian with whom he studied for several years. He afterwards had Giorgione for his master. While feeling strongly the influence of both great painters, Bordone finally settled down to the style of Titian, whose manner he so successfully imitated that his works have sometimes been mistaken for Titian's. In portraiture he was most successful, ceding to none but to Titian in excellence. In his early career he painted at Venice, Vicenza, and Treviso. At the last place his most important work was in the church of San Vicenzo, where he painted in the six compartments of the dome "The Annunciation", "The Nativity", "The Adoration of the Shepherds", "The Crucifixion", "The Ascension", and "The Assumption of the Virgin". Bordone was invited to visit France, some say by Francis I, and others by Francis II, by whom he was knighted. He remained, according to the latter authority, after the death of that king, for several years at the court of Charles IX, before returning to Italy. He painted the portraits of the royal family and the principal figures of their courts, working notably for the Duke of Guise and the Cardinal de Lorraine.
The most famous work of Bordone is the large painting in the Academy at Venice, representing with great brilliancy of colour and effect "The Fisherman Presenting the Ring of St. Mark to the Doge". On his return to Venice from France, Bordone stopped at Augsburg, where he did some work in the Fugger Palace, and at Milan, where he painted in the chapel of St. Jerome. Among the principal works of Bordone in European galleries are: Louvre, "Vertumna and Pomona", "Portrait of a Man", and "Portraits (presumed) of Philip II, King of Spain, and his Preceptor"; National Gallery, London, "Daphnis and Chloe", and "Portrait of a Genoese Lady"; Berlin Museum, "Madonna and Saints", "The Chess Players", and "Man in Black"; Dresden Gallery, "Holy Family with St. Jerome and St. Elizabeth", and "Diana, Apollo and Marsyas"; Munich, Old Pinakotek, "Portrait of Man", and "Man Counting Jewels"; Vienna Gallery, seven works including "Venus and Adonis in an Arbour", and "A Young Lady at her Toilet", St. Petersburg Hermitage, "Madonna and Saints"; Brera, Milan, "Baptism of Christ"; Venice, Academy, "Presenting the Ring", and "The Tiburtine Sibyl"; Rome, Colonna Palace, "Holy Family"; Doria Palace, "Mars and Venus"; Padua Gallery, "Christ Taking Leave of His Mother"; Lovere, Tadini Collection, "Madonna and Two Saints"; Genoa, Brignole Palace, two portraits.
BRYAN, Dictionary of Painters and Engravers (London, and New York, 1903-5).
AUGUSTUS VAN CLEEF
# Catholic Encyclopedia (1913)/Caughnawaga

From volume 3 of the work.
Or SAULT ST. LOUIS.
An Iroquois reservation, situated on the south bank of the St. Lawrence, about ten miles above Montreal. Area, 12,327 acres. Population in 1905, 2,100; all Catholics, except five or six families. The language is the Mohawk dialect. The Sault (or Rapids) was an old seigniory, or concession, granted to the Jesuits in 1680. To P. Raffeix, S.J., is due the idea of thus grouping the Iroquois neophytes on the banks of the St. Lawrence, to guard them from the persecution and temptation to which they were subject amid the pagan influences of their own villages. In 1667 the missionary prevailed upon seven communities to take up their residence at Laprarie, opposite Montreal. Other Christian Iroquois, from different localities, soon came to join the settlement, and in 1670 there were twenty families. As the proximity of the whites was prejudicial to the Indians, the mission was transferred, in 1676, several miles higher up the river. This second site is memorable as the scene of the saintly life and death of Catherine Tegakwitha (d. 1680). In 1890 a granite monument was erected on the site, in memory of the humble Iroquois virgin. In 1689, to escape the threatened attacks of their pagan tribesmen, the Christian Iroquois sought refuge in Montreal, where they remained eight or nine months. When the danger had passed, they founded another settlement a mile or two above the last. In 1696 another migration took place to a fourth site. Here it was that P. Lafitau, S.J., discovered the famous "ginseng" plant, so valuable in the eyes of the Chinese. The discovery created a great sensation, and was for a time the source of a lucrative commerce. This fourth site still proving unsatisfactory, the settlement was moved to the present site of Caughnawaga in 1716. From 1667 to 1783 the mission was conducted by the Jesuits; from 1783 to 1903 by secular priests and Oblates. In 1903 it was again confided to the Jesuits. Among the more noted missionaries were Fathers Bruyas, S.J., Chauchetiere, S.J., Lafitau, S.J., Burtin, O.M.I., Marcoux, who composed an Iroquois dictionary and grammar, and Forbes who drew up complete genealogical tables of the settlement. The Indians are intelligent and industrious. Some are engaged in farming, others take rafts down the Lachine rapids. The industries are principally bead-work and the making of lacrosse rackets and snowshoes. Besides the presbytery, dating from 1716, and the church, built in 1719 and restored in 1845, there are in the village the ruins of a French fort of 1754, two schools, and a hospital. The government by chiefs was, in 1889, replaced by that of a mayor and council.
"Jesuit Relations" (Cleveland, 1901); CHAUCHETIERE, "La Vie de la B.C. Tegakouita" (Mante, 1887); SHEA, "History of Catholic Missions among the Indian Tribes of the U.S." (New York, 1854; new ed. 1899); DE ROCHEMONTEIX, "Les jesuites de la Nouvelle France au XVIIIe siecle" (Paris, 1906).
JOSEPH GRAS
# Catholic Encyclopedia (1913)/Caunus

From volume 3 of the work.
(Kaunos).
A titular see of Asia Minor. Kaunos was said to have been founded by Kaunos, son of Miletos and Kyane, on the southern coast of Caria, opposite Rhodes, and was known as Rhodian Peraea, at the foot of Mount Tarbelos. Its acropolis was called Imbros. It exported, chiefly to Rome, highly prized figs. It was the home of the painter Protogenes. The "Synecdemus" of Hierocles and most "Notitiae episcopatuum", as late as the twelfth or thirteenth century, place it in Lycia, as a suffragan of Myra. Four bishops are mentioned by Lequien (I, 981): Basil, who attended the council at Seleucia in 359; Antipater, at Chalcedon in 451; Nicolaus, who subscribed the letter to Emperor Leo in 458; Stephanus at Nicaea in 787. The interesting ruins of the city are half an hour from the modern village of Dalian, in the vilayet of Konia, on the right bank of a little brook, the ancient Kalbis. Among them are a theatre, a large rectangular building that was probably a temple, others of uncertain destination, a Byzantine church, and very curious rock-hewn tombs.
S. Pétridès.
# Catholic Encyclopedia (1913)/Cavaliere Giovanni Baglioni

From volume 2 of the work.
Known as the "Deaf Man of the Barozzo", a painter of distinction, b. in Rome, 1571; d. there 1644. His artistic work is, however, overshadowed by his biographies of his contemporaries. The literary work which furnishes his chief claim to fame is his "Lives of the Painters, Sculptors, and Architects" living in Rome, from 1573 to 1642 - from the pontificate of Gregory XIII to that of Urban VIII. He was a pupil of Francesco Morelli and during his life did a number of works of importance at Rome under Popes Sixtus V, Clement VIII, and Paul V, notably in the Vatican, in Saint Peter's, and in Saint John Lateran. Pope Paul V created him a Knight of the Order of Christ for his painting of Saint Peter raising Tabitha from the dead. This was in St. Peter's but is not now extant. For the church of Santa Maria dell' Orto he painted in the chapel of Our Lady with the Zuccheri scenes from the life of the Blessed Virgin. Among other works which he executed for this church is a "Saint Sebastian". An excellent example of Baglioni's work is "The Last Supper" at San Nicolo in Carcere. From his brush also there is a "Saint Stephen" in the Cathedral at Perugia, and in that of Loretto a "Saint Catherine".
BRYAN, Dictionary of Painters and Engravers (London, and New York 1903-05).
AUGUSTUS VAN CLEEF
# Catholic Encyclopedia (1913)/Nuestra Señora Del Pilar

From volume 12 of the work.
"Our Lady of the Pillar", a celebrated church and shrine, at Saragossa, Spain, containing a miraculous image of the Blessed Virgin, which is the object of very special devotion throughout the kingdom. The image, which is placed on a marble pillar, whence the name of the church, was crowned in 1905 with a crown designed by the Marquis of Griñi, and valued at 450,000 pesetas (£18,750, 1910). The present spacious church in Baroque style was begun in 1681. According to an ancient Spanish tradition, given in the Roman Breviary (for 12 October, Ad. mat., lect. vi), the original shrine was built by St. James the Apostle at the wish of the Blessed Virgin, who appeared to him as he was praying by the banks of the Ebro at Saragossa. There has been much discussion as the truth of the tradition. Mgr L. Duchesne denies, as did Baronius, the coming of St. James to Spain, and reproduces arguments founded on the writings of the Twelfth Ecumenical Council, discovered by Loaisa, but rejected as spurious by the Jesuit academician Fita and many others. Those who defend the tradition adduce the testimony of St. Jerome (PL XXIV, 373) and that of the Mozarabic Office. The oldest written testimony of devotion to the Blessed Virgin in Saragossa usually quoted is that of Pedro Librana (1155). Fita has published data of two Christian tombs at Saragossa, dating from Roman days, on which the Assumption of the Blessed Virgin is represented.
J. M. March.
# Catholic Encyclopedia (1913)/Conversi

From volume 4 of the work.
Lay brothers in a religious order. The term was originally applied to those who, in adult life, voluntarily renounced the world and entered a religious order to do penance and to lead a life of greater perfection. The renouncing of the world was known as the conversio a sæculo, which had as its object a reform or change of life, the conversio morum, hence conversi or the "converted". The conversi were thus distinguished from the oblati or those who, as children, were presented or offered (oblati) by their parents to the religious life and were placed in a monastery to receive proper religious instruction and to be educated in profane knowledge. In the eleventh century St. John Gualbert, founder of the Benedictine congregation known as the Vallisumbrosani, introduced for the first time a distinction between the fratres conversi, or lay brothers, and priests, or choir religious. For among the conversi there were not seldom those who were either entirely illiterate, or who in the world had led a life of public scandal, or had been notorious criminals, and while on the one hand it was unjust that such should be debarred from the means of doing penance in the cloister and from the other benefits of the religious life, they were at the same time hardly to be considered fit subjects for the reception of Sacred orders. They were thus received into the order for the purpose of engaging in manual labour and occasionally for directing the temporal affairs of the monastery. In modern canonical usage the term conversus is synonymous, or nearly so, with that of lay brother. What has been said of religious orders of men can, in general, be applied equally to those of women, though the distinction between conversæ, or lay sisters, and choir religious does not appear to have been introduced before the twelfth century. As a rule, the conversi wear a habit different from that of the choir religious; but the essential obligations of the vows and of the monastic life in general are alike for all. (See LAY BROTHER and OBLATI.)
KAULEN in Kirchenlex., s. v. For the large share of these conversi, or lay brothers, in the development of medieval agriculture, monastic administration, etc. see HOFFMANN, Das Konverseninstitut des Cisterzienserordens (Freiburg, Switzerland, 1905).
STEPHEN M. DONOVAN
# Catholic Encyclopedia (1913)/Copacavana

From volume 4 of the work.
(Also called COPACABANA)
A village of about four hundred people, Indians chiefly, on the shore of Lake Titicaca, province of Omasuyos, in northern Bolivia. It is the location of a famous sanctuary dedicated to Our Lady of Carmel, and of a convent of Franciscan Recollects. During the wars of independence it was despoiled of most of its rich ornaments and gifts, and ruthless plundering by faithless custodians in the course of political disturbances has further contributed to impoverish it. The edifices, originally very handsome, are in a state of sad neglect. It is a shrine for pilgrims from Bolivia and southern Peru, and on 6 August the feast of its patron saint is frequented by thousands. Before 1534 Copacavana was an outpost of Inca occupation and perhaps the only one on Bolivian soil of any prominence. The Incas held it as the key to the very ancient shrine and oracle on the Island of Titicaca, which they had adopted as a place of worship, yielding to the veneration in which it stood among the Aymara from time almost immemorial. There were at Copacavana minor shrines, in which the ceremonial of the Incas was observed with that of the original inhabitants. When the Spaniards first visited the Islands of Titicaca and Loati, in 1534 and 1538, the primitive cults were abandoned and the Dominicans made Copacavana the centre of their missions. Secular priests then replaced them at the instigation of the Viceroy Francisco de Toledo, and finally the mission and its annexes were entrusted to the Augustinians in 1589.
In 1582 an Indian from Copacavana, struck by the sight of the statues of the Blessed Virgin which he saw in some of the churches at La Paz, tried to make one himself, and after many failures, succeeded in producing one of fair workmanship for an untrained native, and it was placed at Copacavana as the statue of the tutelar protectress of the community. Many miracles have been attributed to it, and its fame has spread far beyond the limits of its surroundings. It is kept in a special chapel, where the Indians are untiring in their devotions. The jewels with which it is adorned are perhaps the only ones in the church that have not been replaced by modern imitations. During the uprising of the Indians in 1781, while the church itself was desecrated, the "Camarin", as the chapel is called, remained untouched and exempt from spoliation. Copacavana is the scene of often repulsively boisterous Indian celebrations. On the 2d of February and 6th of August, Church festivals furnish the pretext for Indian dances that the clergy have not yet been able entirely to reform. The mixture of the old Pagan with the Christian is interesting, although a source of mortification to the Bolivian clergy, who are as yet unable to modify it. Copacavana is surrounded by pre-Columbian ruins of considerable interest.
AD. F. BANDELIER
# Catholic Encyclopedia (1913)/Mabinogion

From volume 9 of the work.
A collection of medieval Welsh tales in prose. The word is a derivation of the mab, "son", mabinog, "a student in the bardic case", mabinogi (pl. mabinogion), "a tale belonging to the mabinog's repertoire". The Mabinogion are found in the "Red Book of Hergest", a large fourteenth-century manuscript kept at Jesus College, Oxford. The stories were probably drawn up in their present shape towards the end of the twelfth century, but the legends themselves are of much greater antiquity, some belonging even to the more distant past of Celtic paganism and to the period of Gaelo-Breton unity. Only four of the tales in the collections are properly called Mabinogion, but the name is commonly given to the others as well. The "Four Branches of the Mabinogi" (i.e. the Mabinogion strictly so called), consisting of "Pwyll", "Branwen", "Manawyddan", and "Math", belong to the earliest Welsh cycle and have preserved though in a late a degraded form, a large amount of the mythology of the British Celts. In the "Four Branches" there is no mention of Arthur. Besides these four tales, the Mabinogion includes two from romantic British history, two more interesting ones ("Rhonabwy's Dream" and "Kulhwch and Olwen"), "Taliesin", and, finally, three tales: "Owen and Lunet", "Gereint and Enid", "Peredur ab Evrawc", which, though clearly of Anglo-Norman origin and showing a marked kinship with certain medieval French tales, were undoubtedly worked on a Celtic background. It was formerly believed that the Mabinogion were nothing more than children's stories, but it is now known that they were intended for a more serious purpose and were written by some professional man of letters, whose name we do not know, who pieced them together out of already existing material. They are admirable examples of story-telling and are of the greatest interest to the student or romantic literature and Celtic mythology.
The Welsh text has been printed in a diplomatic edition, "The Red Book of Hergest", by J. Rhys and J. Gwenogfryn Evans (Oxford, 1887), also in the three-volume edition (with English translation) by Lady Charlotte Guest (Llandovery, 1849); the translation alone appeared in an edition of 1879. Lady Guest's translation has been re-edited with valuable notes by Alfred Nutt (London, 1902). This is the most convenient translation; the fullest translation is in French by J. Loth, "Cours de littérature celtique", vols. III and IV (Paris, 1889). The study by I.B. John, "Popular Studies in Mythology, Romance and Folklore", no. 11, 1901, is an excellent introduction to the subject.
JOSEPH DUNN
# Catholic Encyclopedia (1913)/Macri

From volume 9 of the work.
​Macri (or Macras?), a titular see in Mauretania Sitifiensis. This town figures only in the "Notitia Africæ" and the "Itinerarium Antonini". It flourished for a long period, and Arabian authors often mention it in eulogistic terms. It was situated on the Oued-Magra which still bears its name, near the Djebel Magra, in the plain of Bou Megueur, south-west of Setif (Algeria). In 411 Macri had a Donatist bishop, Maximus, who attended the Carthage Conference. In 479 Huneric banished a great many Catholics from this town and from many other regions of the desert. In 484 Emeritus, Bishop of Macri, was one of the members present at the Carthage Assembly; like the others, he was banished by Huneric.
Toulotte, Géographie de l'Afrique chrétienne: Mauretanie (Montreuil-sur-mer, 1894). p. 212.
S. Pétridès.
# Catholic Encyclopedia (1913)/Mactaris

From volume 9 of the work.
A titular see of the Byzantine Empire. This town is not spoken of by any ancient geographers; the "Notitia Africæ" mentions it among the towns of the Byzantine Empire. It is now the village of Mactar, headquarters of the civil administration between Kairouan and the Kef, in Tunisia, situated 950 metres above the sea-level, in a well-watered region. Punic civilization long flourished here, as is attested by several interesting inscriptions. It was counted a Roman town until the year 170 at least, having become a colony during the last years of Marcus Aurelius, under the name of Ælia Aurelia Mactaris, as we see from other Latin inscriptions. In the vicinity of Mactaris a number of enormous dolmens may be seen. The remains of the Roman city are very important; among them are two triumphal arches, an amphitheatre, public baths, a temple, an aqueduct, tombs, etc. The ruins of a basilica have furnished several Christian epitaphs, among others those of two bishops. There has also been found an altar covering the remains of two martyrs, one of whom was named Felix. Six bishops are known, from 255 to the sixth century, among them Victor, a contemporary of Cassiodorus, who tells us that this Victor revised the books of Cassian.
TOULOTTE, Géographie de l'Afrique chrétienne, Byzacène et Tripolitaine (Montreuil-sur-Mer 1894), 127-133.
S. Pétridès.
# Catholic Encyclopedia (1913)/Mace

From volume 9 of the work.
(1) A short, richly ornamented staff, often made of silver, the upper part furnished with a knob or other head-piece and decorated with a coat of arms, usually borne before eminent ecclesiastical corporations, magistrates, and academic bodies as a mark and symbol of jurisdiction.
(2) More properly, the club-shaped beaten silver stick (mazza) carried by papal mazzieri (mace-bearers), Swiss Guards (vergers), in papal chapels, at the consecration of bishops, and by the cursores apostolici (papal messengers). When in use the mace is carried on the right shoulder, with its head upwards. Formerly cardinals had mace-bearers. Mazzieri, once called servientes armorum, or halberdiers, were the bodyguard of the pope, and mazze (clavae, virgae) date back at least to the twelfth century (virgarii in chapter 40 of the Ordo of Cencius).
Joseph Braun