OpenLLM-France/wikimedia huggingface dataset:
# Catholic Encyclopedia (1913)/Sir Anthony Fitzherbert

From volume 6 of the work.
Judge, b. in 1470; d. 27 May, 1538. He was the sixth son of Ralph Fitzherbert of Norbury, Derbyshire, and Elizabeth Marshall. His brothers dying young, he succeeded his father as lord of the manor of Norbury, an estate granted to the family in 1125 and still in their hands. Wood states that he was educated at Oxford, but no evidence of this exists; nor is it known at which of the inns of court he received his legal training, though he is included in a list of Gray's Inn readers (Douthwaite, Gray's Inn, p. 46.) He was called to the degree of serjeant-at-law, 18 Nov., 1510, and six years later he was appointed king's serjeant. He had already published (in 1514) his great digest of the yearbooks which was the first systematic attempt to provide a summary of English law. It was known as "La Graunde Abridgement" and has often been reprinted, both entire and in epitomes, besides forming the foundation of all subsequent abridgments. He also brought out an edition of "Magna charta cum diversis aliis statutis" (1519). In 1522 he was made a judge of common pleas and was knighted; but his new honours did not check his literary activity and in the following year (1523) he published three works: one on law, "Diversité de courtz et leur jurisdictions" (tr. by Hughes in 1646); one on agriculture, "The Boke of Husbandire"; and one of law and agriculture combined, "The Boke of Surveyinge and Improvements". All three were frequently reprinted and though Sir Anthony's authorship of the "Boke of Husbandrie" was formerly questioned it is now regarded as established. Meanwhile his integrity and ability caused much business to be entrusted to him.
In 1524 Fitzherbert was sent on a royal commission to Ireland; Archbishop Warham appointed him by will sole arbitrator in the administration of his estate; and in 1529 when Wolsey fell, he was made a commissioner to hear chancery causes in place of the chancellor, and he subsequently signed the articles of impeachment against him. As one of the judges he unwillingly took part in the trials of the martyrs Fisher, More, and Haile, but he strongly disapproved of the king's ecclesiastical policy, particularly the suppression of the monasteries and he bound his children under oath never to accept or purchase any abbey lands. In 1534 he brought out "that exact work, exquisitely penned" (Coke, Reports X, Pref.), "La Novelle Natura Brevium", which remained one of the classical English law books until the end of the eighteenth century. His last works were the constantly reprinted "L'Office et Auctoryté des justices de peas" (1538), the first complete treatise on the subject, and "L'Office de Viconts Bailiffes, Escheators, Constables, Coroners". Sir Anthony was twice married, first to Dorothy Willoughby who died without issue, and secondly to Matilda Cotton by whom he had a large family. His descendants have always kept the Faith and still own his estate of Norbury as well as the family seat at Swynnerton.
EDWIN BURTON
# Catholic Encyclopedia (1913)/Sinis

From volume 14 of the work.
Sinis, a titular See in Armenia Secunda, suffragan of Melitene. The catalogue of titular bishoprics of the Roman Curia formerly contained a see of Sinita, in Armenia. When the list was revised in 1884, this name was replaced by Sinis, mentioned as belonging to Armenia Secunda, with Melitene, now Malatia, as its metropolis. Ptolemy, V. 7, 5, mentions a town called Siniscolon in Cappadocia at Melitene, near the Euphrates. Müller in his "Notes à Ptolemy" ed. Didot, I (Paris, 1901), 887, identifies this with Sinekli, a village near the Euphrates, "ab Argovan versus ortum hibernum", about nineteen miles north of Malatia in the vilayet of Mamouret ul-Aziz. But it seems certain that Siniscolon is a mis-reading for "Sinis Colonia", a form found in several Manuscripts. Ramsay, "Asia Minor", 71, 272, 314, reads Sinis for Pisonos in "Itinerar. Anton." and especially for Sinispora in the "Tabula Peutingeriana" (Sinis, Erpa), and places Sinis Colonia twenty-two Roman miles west of Melitene, on the road to Cæsarea. There is no mention of this town in the Greek "Notitiæ episcopatuum" among the suffragans of Melitene, and none of its bishops is known, so it seems never to have been a bishopric.
S. Pétridès.
# Catholic Encyclopedia (1913)/Sinope

From volume 14 of the work.
A titular see in Asia Minor, suffragan of Amasea in Helenopontus. It is a Greek colony, situated on a peninsula on the coast of Paphlagonia, of very early origin, some attributing its foundation to the Argonaut Autolycus, a companion of Hercules. Later it received a colony from Miletus which seems to have been expelled or conquered by the Cimmerians (Herodotus, IV, 12); but in 632 B.C. the Greeks succeeded again in capturing it. Henceforth Sinope enjoyed great prosperity and founded several colonies, among them being Cerasus, Cotyora, and Trapezus. The town took part in the Peloponnesian War, supporting Athens. Zenophon stopped there with his forces on the retreat of the Ten thousand (Anab. V, v, 3; Diodor,. Sicul., XIV, 30, 32; Ammien Marcel., XXII, 8). Fruitlessly besieged in 220 B.C. by Mithridates IV, King of Pontus, Sinope was taken by Pharnaces in 183 B.C., and became the capital and residence of the kings of Pontus. It was the birthplace of Mithridates the Great, who adorned it with magnificent monuments and constructed large arsenals there for his fleet. Lkucullus captured it and gave it back its autonomy. Caesar also established the Colonia Julia Caesarea there in 45 B.C. when his supremacy began. Sinope was also the birthplace of the cynic philosopher, Diogenes, Diphilus, the comic poet, and Aquila, the Jew, who translated the Old Testament into Greek in the second century A.D. A Christian community existed there in the first half of the second century, with a bishop, the father of the celebrated heretic Marcion, whom he expelled from his diocese. Among its other bishops may be mentioned St. Phocas, venerated on 22 September, with St. Phocas, the gardener of the same town, who is possibly to be identified with him; Prohaeresios, present at the Councils of Gangres and Philippopolis in 343 and 344; Antiochus at the Council of Chalcedon, 451; Sergius at the Sixth Ecumenical Council, 681; Zeno, who was exiled in 712 for opposing Monothelitism; Gregory, present at the Seventh Council in 787, beheaded in 793 for revolting against the emperor, etc. A little before 1315 the Bishop of Sinope, driven out of his see by the Turks, received in compensation the metropoles of Sida and Sylaeos (Miklosich and Muller, "Acta patriarchatus Constantinopolitani", I, 34); the diocese must have been suppressed upon his death, as it is not mentioned in the "Notitiae episcopatuum" of the fifteenth century. In 1401 a Greek merchant who visited Sinope found everything in disorder as a result of the Turkish inroads (Wächter, "Der Verfall des Griechentums in Kleinasien im XIV. Jahrhundert", 20); however, the town, which had belonged to the Empire of Trapezus from 1204 was not captured till 1470 by Manomet II. In November, 1853, the Turkish fleet was destroyed by the Russians in the port of Sinope. Sinope is now the chief town of a sanjak of the vilayet of Castamouni, containing 15,000 inhabitants, about one half of whom are Greek schismatics.
S. VAILHÉ
# Catholic Encyclopedia (1913)/Sir Ambrose Shea

From volume 13 of the work.
Born in Newfoundland, 17 Sept., 1815; d. in London, 30 July, 1905. At the age of twenty-two he embarked successfully in journalism for a period of eight years, and thereafter devoted himself to mercantile pursuits. In 1848 he was elected to the House of Assembly of Newfoundland and, with the exception of a short period in 1869, he was continuously a member until 1886. In 1855, and again in 1860, he was chosen its speaker. He successfully negotiated the admission of Newfoundland, into reciprocity treaty arrangements in 1855; was an unofficial member of the executive government 1864-69; and went as delegate from Newfoundland to the Quebec conference on confederation in 1864. In 1883 he was appointed commissioner for Newfoundland to the International Fisheries Exhibition in London, and hereafter he was sent to Washington, where he successfully brought the State department into harmony with Canada for the extension of the Washington Treaty, 1885. For distinguished services rendered, he was honoured with the Knight Commandership of the Order of St. Michael and St. George in 1883. In 1887 he was appointed Governor of the Bahama Islands, and in that position achieved signal success in breathing new life and activity into a commercially stagnant colony. He initiated the sisal fibre industry, organized a public bank, laid the Bahamas-Florida cable, and fostered commercial enterprise in every department of the colony's industries, and by his prudent and progressive administration built up a lasting reputation as a most energetic governor. After his retirement in 1895 from the governorship to private life, he lived the last years of his active and successful career in London. In life religion was to Sir Ambrose a fact as real as were his duties in the various positions of responsibility held by him, and his fine character was strengthened and balanced by an ever-present consciousness of deep religious responsibility.
Chrysostom Schreiner.
# Catholic Encyclopedia (1913)/Jean-Joseph Surin

From volume 14 of the work.
Born 1600; died at Bordeaux, 1665. He belonged to the Society of Jesus, and enjoyed great celebrity for his admirable virtues, his trials, and his talents as a spiritual director. Bossuet declared him "consumed with spirituality". At the suggestion of the Fathers of the Province of Aquitaine, assembled in provincial congregation (1755), the father general ordered his name inscribed in the "Ménologe de l'assistance de France". At the age of eight he took a vow of chastity, at ten he was taught to meditate by a Carmelite. Having been sent to Loudun to exorcize certain Ursulines tormented by the evil one, he was so horrified at the terrible sacrileges intended for three desecrated hosts that he immediately made an offering of his own spirit to be possessed by demons in expiation for this frightful crime. His prayer was granted, and for more than twenty years he was harassed by evil spirits, plunged in the depths of despair over his eternal damnation. At times he was unable to use his hands, his feet, his eyes, his tongue, or was impelled to commit a thousand extravagances, which even the most charitably inclined deemed foolish. The wrong impression under which he laboured at such times caused him the greatest joy. At no time, however, did this state of obsession prevent his devoting himself to preaching. It is true he was unable to prepare himself for this by any reading or study, but on entering the pulpit and making the sign of the cross a wonderful transformation was manifest. His vigorous mind instantly gained the ascendancy; his powerful voice and facile oratory won universal attention and admiration. His physician declared it miraculous. Even in writing or dictating his works he seemed gifted with Divine inspiration. He was healed eight years before his death and was thenceforth absorbed in the abundance of Divine communications. His principal works are: "Catéchisme spirituel" (Paris, 1659), published by the Prince de Conti, anonymously; "Fondements de la vie spiituelle" (Paris, 1667); "Cantiques spirituels" (Paris, 1660); "Dialogues spirituels" (Paris, 1704); "Lettres spirituelles" (Paris, 1695). His "Catéchisme spirituel" is on the Index, but with certain modifications soon to be made, it will be taken from the list.
BOUIX, Vie du Père Surin (Paris, 1876), an abridgment of the life published by BOUDON (Paris, 1689); DE GUILHERMY, Ménologe de la C. de J. Assistance de France (Paris, 1892).
A. POULAIN.
# Catholic Encyclopedia (1913)/Jean-Jacques Bourassé

From volume 2 of the work.
Archæologist and historian, b. at Ste.-Maure (Indre-et-Loire), France, 22 December, 1813; d. at tours, 4 October, 1872. He made his preparatory studies for the priesthood in Paris. In 1835, he taught the natural sciences at the preparatory seminary of Tours, where he began a course of archæology that soon attracted attention. The results achieved by him in a field of research, then comparatively new, were such as to entitle him to be considered a veritable pioneer in France, of the science of Christian archæology. In 1884 he became professor at the grand séminaire and held the chair of dogmatic theology there for six years. He then discontinued teaching in order to devote himself entirely to the preparation of his various archæological works. Among the productions published by him the best known are: "Archéologie Chrétienne" (1841); "Les Cathédrales de France" (1843); "Les plus belles églises du monde" (1857); "Recherches hist. et archéol. sur les églises romaines en Touraine" (1869).
BUCHBERGER, Kirchliches-Handlexicon, I, 116: VIGOUROUX in Dict. de la Bible, I, 1894; CHEVALIER, L'abbé Bourassé in Bulletin de la Société archéologique de Touraine (1873), II 377-423.
M. J. Waldron.
# Catholic Encyclopedia (1913)/Jean-Jacques Casot

From volume 3 of the work.
The last surviving Jesuit of the old Canada mission, born in Liège, Belgium, 4 October, 1728; died at Quebec, 16 March, 1800. With him ended the long line of the sons of St. Ignatius who laboured in Canada during the seventeenth and eighteenth centuries. At his death the Society of Jesus became extinct in New France. He first joined the Society as a lay brother at the novitiate in Paris, 16 December, 1753, and left for Canada towards the close of 1756, where he was employed as cook at the college of Quebec. He was ordained to the priesthood by Bishop Briand, of Quebec, in order to preserve from extinction as long as possible the Society of Jesus in Canada. He was an humble and devout religious who "deprived himself of the very necessaries of life, in order that he might expend the whole of whatever property he had received from his deceased brethren in promoting and multiplying as widely as he could different works of zeal and charity" (English Menology, S.J.). Upon his decease, the property of the Jesuits in Canada passed into the possession of the British Crown. His portrait forms the frontispiece of Thwaites' "Jesuit Relations" (Cleveland, 1896-1901), LXXI, 125).
EDWARD P. SPILLANE
# Cauld Kail in Aberdeen

This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* "Cauld Kail in Aberdeen", a song by Alexander Gordon
* "Cauld Kail in Aberdeen", a song by William Reid
* "Cauld Kail in Aberdeen", a song by an unknown author
# Cauld Kail in Aberdeen (unknown)

* "Cauld Kail in Aberdeen", in The Polly privateer (n.d.), a chapbook printed in Greenock
* "Cauld Kail in Aberdeen", in The Kail Brose of Auld Scotland (n.d.), a chapbook printed in Stirling
* "Cauld Kail in Aberdeen", in Mill, mill, o (1817), a chapbook printed in Edinburgh
* "Cauld kail in Aberdeen", in I had a horse (1820), a chapbook printed in Edinburgh
* "Cauld Kail in Aberdeen", in Bessy Bell & Mary Gray (1823), a chapbook printed in Glasgow
* "Cauld Kail in Aberdeen", in The Book of Scottish Song (1843), edited by Alexander Whitelaw
# Causes and Danger of Slighting Christ and His Gospel

THE Causes and Danger Of slighting CHRIST and his GOSPEL OR, Eternal Salvation made light of by Multitudes, to whom it is freely offered.
Written by the Reverend, Learned and Holy MR. RICHARD BAXTER.
ABRIGED, By BENJAMIN FAWCETT.
How shall we escape, if we neglect so great Salvation? Heb. ii. 3.
SALOP: Printed by J. COTTON, and J. EDDOWES; And sold by J. Buckland, at the Buck, in Pater-noster-Row; T. Field, at the Wheat-Sheaf, and Corner of Pater-noster-Row, Cheapside;and E. Dilly, at the Rose and Crown, in the Poultry, London. MDCCLXIII. [Price stich’d 3d.]
# Catholic Encyclopedia (1913)/Pride

From volume 12 of the work.
Pride is the excessive love of one's own excellence. It is ordinarily accounted one of the seven capital sins. St. Thomas, however, endorsing the appreciation of St. Gregory, considers it the queen of all vices, and puts vainglory in its place as one of the deadly sins. In giving it this pre-eminence he takes it in a most formal and complete signification. He understands it to be that frame of mind in which a man, through the love of his own worth, aims to withdraw himself from subjection to Almighty God, and sets at naught the commands of superiors. It is a species of contempt of God and of those who bear his commission. Regarded in this way, it is of course mortal sin of a most heinous sort. Indeed St. Thomas rates it in this sense as one of the blackest of sins. By it the creature refuses to stay within his essential orbit; he turns his back upon God, not through weakness or ignorance, but solely because in his self-exaltation he is minded not to submit. His attitude has something Satanic in it, and is probably not often verified in human beings. A less atrocious kind of pride is that which imples one to make much of oneself unduly and without sufficient warrant, without however any disposition to cast off the dominion of the Creator. This may happen, according to St. Gregory, either because a man regards himself as the source of such advantages as he may discern in himself, or because, whilst admitted that God has bestowed them, he reputes this to have been in response to his own merits, or because he attributes to himself gifts which he has not; or, finally, because even when these are real he unreasonably looks to be put ahead of others. Supposing the conviction indicated in the first two instances to be seriously entertained, the sin would be a grievous one and would have the added guilt of heresy. Ordinarily, however, this erroneous persuasion does not exist; it is the demeanour that is reprehensible. The last two cases generally speaking are not held to constitute grave offences. This is not true, however, whenever a man's arrogance is the occasion of great harm to another, as, for instance, his undertaking the duties of a physician without the requisite knowledge. The same judgment is to be rendered when pride has given rise to such temper of soul that in the pursuit of its object one is ready of anything, even mortal sin. Vainglory, ambition, and presumption are commonly enumerated as the offspring vices of pride, because they are well adapted to serve its inordinate aims. Of themselves they are venial sins unless some extraneous consideration puts them in the ranks of grievous transgressions. It should be noted that presumption does not here stand for the sin against hope. It means the desire to essay what exceeds one's capacity.
JOSEPH F. DELANY
# Catholic Encyclopedia (1913)/Priene

From volume 12 of the work.
A titular see of Asia Minor, suffragan of Ephesus. The foundation of the town of Priene dates from the period when the Carians, Leleges and Lycians, were sole masters of the country. Later it was occupied by the Ionians and became one of the twelve cities of Ionia. It was a holy city, and chose the leader of the Panionian feasts. Its temple of Athena, built by Alexander, contained an ancient statue of that goddess. Situated on the southern slope of Mount Mycale, it never attained great development, although it had at first two harbours and a fleet. In the time of Augustus it was already forty stadia from the sea because of the inroads of the Meander. It was conquered by the Lycian King Ardys, then by Cyrus, and remained subject to the Persians till the time of Alexander. Priene endured great hardships under the Persian general Tabates and later under Hiero, one of its citizens. After regaining autonomy, it remained attached to the Ionic confederation. It was the birthplace of the philosopher Bias. The "Notitiae episcopatuum" mentions it as a suffragan of Ephesus until the thirteenth century. Four of its bishops are known: Theosebius, present at the Council of Ephesus (431); Isidore, who was living in 451; Paul, present at the Council of Constantinople (692); Demetrius, in the twelfth century. The beautiful ruins of Priene are at Samsoon Kalessi, near the Greek village of Kelitesh in the vilayet of Smyrna, about two miles from the sea.
LE QUIEN, Oriens christ., I, 717; CHANDLER, Travels, 200 etc.; LEAKE, Asia Minor (London, 1834), 239, 352; FELLOWS, Asia Minor (London, 1852), 268 etc.; SMITH, Dict. of Greek and Roman geogr. (London, 1878), s. v., bibliography of ancient authors; MANNERT, Geogr. d. Grieschen u. Romer, III (1825 sq.), 264; TEXIER, Asie Mineure (Paris, 1862), 342-45; ECKEL, Doctrina rei num., II (Leipzig, 1842), 536.
S. Pétridès.
# Catholic Encyclopedia (1913)/Presence of God

From volume 12 of the work.
Doctrinal
All solid devotion and devotional practices must be founded upon the truths of faith, and these truths must be borne in mind when treating of the presence of God from an ascetical and devotional point of view. First, it is of faith that God is present by His Essence everywhere and in all things by reason of His Immensity. (Creed of St. Athanasius; Council of Lateran, c. "Firmiter"; Vatican Council, Sess. III, c. 1.) It is also of faith that God is in an especial manner really and substantially present in the souls of the just. This indwelling of God in the souls of the just is attributed by what theologians call appropriation to the Holy Ghost, but in reality it is common to the three Divine Persons.
Ascetical
To put ourselves in the presence of God, or to live in the presence of God, as spiritual writers express it, means to become actually conscious of God as present, or at least so to live as though we were thus actually conscious. It is a simple act which involves the impression of the unseen Being with whom we have immediate relation and familiar converse, whose goodness towards us is assured, and who loves us with an everlasting love; who exercises a particular providence among us, who is present everywhere and "who", in the words of Cardinal Newman, "is heart-reading, heart-changing, ever accessible and open to penetration" (Grammar of Assent, 112). The simple child as well as the advanced contemplative may thus represent God as present to the mind, and live in the consciousness of His presence. It is only the angels and blessed who can behold the face of God.
The servant of God or the devout soul may be mindful of His presence in another way, namely, by the exercise of reason directed by faith. He sees God in the earth, the sea, the air and in all things; in heaven where He manifests His glory, in hell where He carries out the law of His justice. He thinks of Him as present in all things within us and without us, and especially as dwelling secretly in his innermost soul, hidden from all our senses, yet speaking, as it were, to the conscience with a voice that is in us but not of us; the voice of One who is with us yet over us.
Devotional
One may therefore practise the devotion of living in the presence of God:
As the immediate preparation for mental prayer, it is fitting and necessary "to place ourselves in the presence of God". This is to be done by an act of faith in the Divine presence, from which should follow:
These acts may be made in the interior of the soul. BLOSIUS, Institutio Spiritualis, English version by WILBERFORCE (London, 1900); DEVINE, A Manual of Mystical Theology (London, 1903); ST. FRANCIS DE SALES, Treatise on the Love of God; TYRRELL, Hard Sayings (London, 1898); LESSIUS, De perfectionibus divinis: de Immensitate Dei; VALLGONERA, Mystica Theologia Divi Thomae (Turin, 1890).
Arthur Devine.