OpenLLM-France/wikimedia huggingface dataset:
# Collected poems, 1901-1918/The Children of Stare

THE CHILDREN OF STARE
WINTER is fallen early
On the house of Stare;
Birds in reverberating flocks
Haunt its ancestral box;
Bright are the plenteous berries
In clusters in the air.
Still is the fountain's music.
The dark pool icy still,
Whereupon a small and sanguine sun
Floats in a mirror on.
Into a West of crimson,
From a South of daffodil.
'Tis strange to see young children
In such a wintry house;
Like rabbits' on the frozen snow
Their tell-tale footprints go;
Their laughter rings like timbrels
'Neath evening ominous:
Their small and heightened faces
Like wine-red winter buds;
Their frolic bodies gentle as
Flakes in the air that pass,
Frail as the twirling petal
From the briar of the woods.
Above them silence lours.
Still as an arctic sea;
Light fails; night falls; the wintry moon
Glitters; the crocus soon
Will ope grey and distracted
On earth's austerity:
Thick mystery, wild peril.
Law like an iron rod: —
Yet sport they on in Spring's attire,
Each with his tiny fire
Blown to a core of ardour By the awful breath of God.
# Catholic Encyclopedia (1913)/Cross-Bearer

From volume 4 of the work.
​Cross-Bearer, The cleric or minister who carries the processional cross, that is, a crucifix provided with a long staff or handle. An archbishop's cross is borne with the figure of the crucifix towards the prelate, but in all other cases the figure should be turned forward. The cross-bearer should, whenever possible, be a cleric (Council of Milan, seventeenth century), but in lay processions the most worthy of the laity should be selected for the office. In the more solemn processions such as those of the Blessed Sacrament, Palm Sunday, and Candlemas Day, the cross should be borne by a subdeacon vested in amice, alb, and tunic; on less solemn occasions by a clerk in surplice. The staff is held with both hands so that the figure is well above the head. The cross-bearer and the two acolytes by whom he is accompanied on the more solemn occasions should walk at the head of the procession, except when the thurifer is there, and should not make any reverences whilst engaged in this function.
Cæremoniale Episcoporum, passim; DE HERDT, Praxis Liturgiæ Sucræ (Louvain, 1904), III, 318; LE VAVASSEUR, Cérémonial Romain (Paris, 1876), I, 680.
Patrick Morrisroe.
# Catholic Encyclopedia (1913)/Cruet

From volume 4 of the work.
A small vessel used for containing the wine and water required for the Holy Sacrifice of the Mass. Two are always employed. The Roman Missal (Rubricæ Gen., XX) directs that they should be made of glass. This is the most suitable material because easily cleaned, and its transparency obviates danger of confounding the water and wine. Other materials, however, are used, such as gold, silver, and other precious metals. In this case it is advisable to have a V (Vinum) on the wine and an A (aqua) on the water cruet, so that one may be easily distinguished from the other. In shape nothing is prescribed, but the vessels should have a good firm base on which to stand securely and a fairly wide neck so as to admit of being easily cleansed. They should have a cover to keep away flies and insects. Formerly the wine for the Holy Sacrifice was brought by the faithful in a jar-shaped vessel. It was then received by the deacon and poured into the chalice, a vestige of which custom is still observable at the consecration of a bishop.
Patrick Morrisroe.
# Charmides (Wilde)

* "Charmides" in The Writings of Oscar Wilde (1907)
* "Charmides" in The Poems of Oscar Wilde (1909)
# Charm for the Protection of a Child

* related portals: Ancient Egypt.
* sister projects: Wikidata item.
Circa 16th century BCE. Translated to appear in Development of Religion and Thought in Ancient Egypt
Run out, thou who comest in darkness, who enterest in stealth, his nose behind him, his face turned backward, who loses that for which he came.
Run out, thou who comest in darkness, who enterest in stealth, her nose behind her, her face turned backward, who loses that for which she came.
Comest thou to kiss this child? I will not let thee kiss him. Comest thou to soothe him? I will not let thee soothe him. Comest thou to harm him? I will not let thee harm him. Comest thou to take him away? I will not let thee take him away from me.
I have made his protection against thee out of Efet-herb, it makes pain; out of onions, which harm thee; out of honey which is sweet to (living) men and bitter to those who are yonder; out of the evil parts of the Ebdu-fish; out of the jaw of the meret; out of the backbone of the perch.

## Footnotes

* 1 2 Original translation is uncertain
# Charmides (Plato)

is a dialogue of Plato, in which Socrates engages a handsome and popular boy named Charmides in a conversation about the meaning of sophrosyne, a Greek word usually translated into English as "temperance," "self-control," or "restraint."
English-language translations of Charmides include:
* Charmides, trans. by Thomas Taylor (1804) (transcription project)
* Charmides, trans. by George Burges (1851) (transcription project)
* Charmides, trans. by William Whewell (1859) (transcription project)
* Charmides, trans. by William Whewell (2nd ed.) (1860) (transcription project)
* Charmides, trans. by Ellen Francis Mason (1891) (transcription project)
* Charmides, trans. by Benjamin Jowett (1892)
* Charmides, trans. by Josiah Wright (189-) (transcription project)
* Charmides, trans. by B. Newhall (1900) (transcription project)
# Charmides

* Search for titles containing or beginning with: "Charmides."
* sister projects: Wikidata item.
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.
* Charmides, a poem by Oscar Wilde.
* Charmides, a dialogue by Plato.
# Choephori (Aeschylus)

* related portals: Ancient Greek drama.
* sister projects: Wikipedia article, Commons category, Wikidata item.
Χοηφόροι (Choēphoroi; "the Libation-Bearers" or "Libation-Pourers") is one of the three Greek tragedies written by Aeschylus in 450 BC which are collectively known as The Oresteia. one or more editions are available in a spoken word format.
English-language translations of Χοηφόροι include:
* The Choephoræ, translated by Robert Potter (1777) 1st ed.
* The Choephori, translated by T. A. Buckley (1849)
* Choephori, translated by Anna Swanwick (1865) 1st ed.
* Choephoroe, translated by F. A. Paley (1870)
* Choëphori, or The Libation-Pourers, translated by E. H. Plumptre (1873)
* The Libation-Bearers, translated by E. D. A. Morshead (1881), 1st ed.
* Choephori, translated by Anna Swanwick (1886) 4th ed.
* The Libation-Bearers, translated by E. D. A. Morshead (1889), 2nd ed.
* The Choephorœ, or Libation-Bearers, translated by Lewis Campbell (1890)
* Choephoroe, or The Mourners, translated by Arthur S. Way (1908)
* The Choëphoroe (Libation-Bearers) of Aeschylus, translated by Gilbert Murray (1923)
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago. Translations or editions published later may be copyrighted.
Public domainPublic domainfalsefalse
# Choctaw Oklahoma Gulf Railroad Company v. Holloway

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
191 U.S. 334
Choctaw Oklahoma Gulf Railroad Company v. Holloway
Argued: November 10, 1903. --- Decided: November 30, 1903
Mr. Edward B. Peirce for plaintiff in error.
Messrs. John W. Blackwood, M. House, and J. W. House for defendant in error.
Mr. Justice Peckham delivered the opinion of the court:

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Choice

* Search for titles containing or beginning with: "Choice."
* sister projects: Wikipedia article, Wikidata item.
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.

## Poems

* "Choice", a poem by Gladys Cromwell
* "Choice", a poem by Emily Dickinson ("Of all the Souls that stand create—")
* "A Choice", a poem by Paul Laurence Dunbar ("They please me not—these solemn songs")
* "The Choice", a poem by Elinor Jenkins
* "The Choice", a poem by Rudyard Kipling ("To the judge of Right and Wrong")
* "The Choice", a poem by Letitia Elizabeth Landon ("Now take thy choice, thou maiden fair")
* "The Choice", a poem by Letitia Elizabeth Landon ("The Spanish lady sat alone within her evening bower")
* "The Choice", a poem by John Masefield ("The Kings go by with jewelled crowns")
* "The Choice", a poem by Claude McKay ("O you would clothe me in silken frocks")
* "The Choice", a poem by Dorothy Parker ("He'd have given me rolling lands")
* "The Choice", a poem by John Pomfret ("If heaven the grateful liberty would give")
* "Choices", a poem by Carl Sandburg ("They offer you many things")
* "The Choice", a poem by Dora Sigerson Shorter ("This Consul Casement—he who heard the cry")
* "A Choice", a poem by Algernon Charles Swinburne ("Faith is the spirit that makes man's body and blood")
* "The Choice", a poem by Katharine Tynan
* "The Choice, a poem published anonymously ("A man that's neither high nor low")

## Short stories

* "The Choice", a short story by Charles Larcom Graves and Edward Verrall Lucas
* "The Choice", a short story by Edith Wharton
# Catholic Encyclopedia (1913)/Fray Juan de la Anunciación

From volume 1 of the work.
Born at Granada in Spain, probably 1514; died 1594. He went to Mexico, where he joined the Augustinians in 1554. He was several times prior of the convents of his order at Mexico and Pueblo, and twice definidor. He died at the age of eighty. He was also rector of the college of San Pablo. Fray Juan belongs to the class of religious so numerous and so little known, or at least considered, who in the sixteenth century devoted themselves with special attention to the literary and religious education of the Indians. He published in Mexico three books, which are of at least linguistic value to-day, and were originally useful for the instruction of the aborigines of Nahuatl stock. The earliest, that of the year 1575, is a "Doctrina Christiana" in Mexican (Nahuatl) and Spanish. In the same year he published "Sermones para publicar, despedir la Bulla de la Sancta Crusada," in Mexican and Spanish. He was then sub-prior of the convent of St. Augustine in Mexico. Finally, in 1577, there appeared his "Sermonario en Lengua Mexicana. . .con un Catecismo en lengua Mexicana y Espanyola, con el Calendario." Very few copies of these works are known to exist.
DE GRIJALVA, Cronica de la Orden de San Augustin, en las provincias de la Nueva Espanya (Mexico, 1624); LEON Y PINELO, Epitome de la Biblioteca oriental y occidental (edition of 1738; first edition, 1628); NICOLAS ANTONIO, Biblioteca Hispana Nova (1670 and 1783); BERISTAIN DE SOUZA, Biblioteca hispano-americana setentrional (Mexico, 1816); YCAZ-BALCETA, Bibliografia mexicana del Siglo XVI (Mexico, 1886).
AD. F. BANDELIER
# Catholic Encyclopedia (1913)/Frederic Nausea

From volume 10 of the work.
(Latinized from the German Grau.)
Bishop of Vienna, born c. 1480 at Waischenfeld (Blancicampium) in Franconia; died 6 February, 1552, at Trent. He was the son of a wagonmaker and received his early education at Bamberg and probably at Nuremberg under John Cochlæus; with Paul of Schwartzenberg, canon of Bamberg, he pursued humanistic, juristic, and theological studies at Pavia, Padua, and later at Siena, there obtaining degrees in Law and Divinity. Cardinal Lorenzo Campeggio, Archbishop of Bologna and papal legate in Germany, employed him as secretary and as such Nausea was at the Diet of Nuremberg (1524), at the convention of Ratisbon, at the Diet of Ofen, and for a time at Rome. In 1525 he accepted the parish of St. Bartholomew at Frankenfort-on-the-Main and the dignity of canon, but was soon obliged to leave on account of the intrigues of the Lutherans who even excited popular riots against him. He came to Aschaffenburg and (1526) to Mainz as preacher of the cathedral. He attended the Diet of Speier (1529) and was chosen counsellor and preacher (1534) at the court of King Ferdinand. On 5 February, 1538, he was named coadjutor to John Faber, Bishop of Vienna, succeeding him in 1541. Nausea laboured zealously for the reunion of the Lutherans with the Catholics, and together with other prelates, asked Rome to permit the clergy to marry and the laity to use the communion cup. He also advised Cologne or Ratisbon as the place for holding the General Council. He was prevented from being present at the opening of the Council of Trent by contrary orders from the king, but met Paul III at Parma (1546) and there gave him his "Sylvæ Synodales". When the Council was reopened at Trent in 1551 Nausea was present, taking an active part in its deliberations, especially on the Sacraments. Only a short attendance was granted him, for he died there of a fever. His body was brought to Vienna and buried in the cathedral. In the Acts of the Council Nausea is praised for his great knowledge, his exemplary virtues, and his ecclesiastical convictions (Theiner, "Acta genuina Conc. Trid.", I, Zagreb, 1874, 652). Among his writings are: "Distichs" on the works of Lachantius; "Ars Poetica"; sermons and homilies on evangelical virtues, the Sacrifice of the Mass, the Blessed Virgin Mary, the life of a true Christian; "Catechismus cath." (Cologne, 1543); "Pastoralium inquisitionum elenchi tres" (Vienna, 1547); "On the Resurrection of Christ and of the dead" (Vienna, 1551); etc. For a full list see Metzner (Fr. Nausea aus Weissenfels, Ratisbon, 1884).
FRANCIS MERSHMAN
# Catholic Encyclopedia (1913)/Fredegis of Tours

From volume 6 of the work.
(Fridugisus or Fredegisus).
A ninth-century monk, teacher, and writer. Fredegis was an Anglo-Saxon, born in England towards the end of the eighth century; died at Tours in 834. He was a pupil of Alcuin, first at York and afterwards at the court of Charlemagne. The proximate date of his birth is determined by a reference to him as "a boy" (puer) in a letter of Alcuin dated 798. He was a favourite pupil of Alcuin and was one of the group of distinguished scholars who formed the Schola palatina, in which he was known by the name Nathaniel. At that time he was a deacon. When, in 796, Alcuin became Abbot of Tours Fredegis seems to have remained at the court. According to some authorities he was Alcuin's successor as Master of the Palace School. This is, however, improbable. In 804 he succeeded his teacher as Abbot of Tours, retaining at the same time his relations with the emperor. Among his contemporaries he enjoyed a reputation for great learning. He composed several poems and a short treatise in epistolary form, which deals with the nature of nothing and darkness, "De nihilo et tenebris". The epistle was written probably during the author's residence at Tours. It is addressed "to all the faithful and to those who dwell in the sacred Palace of the most serene prince Charles".
The occasion of the discussion of a problem which to the modern mind seems childish, namely, Are nothing and darkness real things? was doubtless the Biblical use of the words in the first chapter of Genesis. If the Bible uses the words nothing and darkness, it seemed in that naively realistic age that there must be things corresponding to those words. Fredegis accepts the realistic answer and defends it both by arguments from authority and by arguments from reason. That his solution, however, was not generally accepted is clear from the opening words of the treatise, in which he refers to the long prevailing divergence of opinion in the matter. The importance of the treatise lies in the use which it makes of the dialectical method which was afterwards developed into the scholastic method by Abelard, Alexander of Hales, and St. Thomas.
WILLIAM TURNER
# Catholic Encyclopedia (1913)/Fray José Arlegui

From volume 1 of the work.
A Spaniard from Biscay, first attached to the Franciscan province of Cantabria, then transferred to Zacatecas in Mexico. He wrote a number of works and treatises on theological subjects, some of value to the student of Indian ethnology. His most important work was the "Cronica de Zacatecas", which was published in 1737. He gives an account of the missions in his province, and embodies many valuable facts about the aborigines. The book is the main source both of our knowledge of the Indians of Zacatecas, otherwise hardly touched by published documents, and of the first attempts to bring them to Christianity.
Cronica de la Provincia de Zacatecas, 1737. Very rare. Beristain de Souza, Biblioteca Hispano-Americana setentrional (Mexico, 1816), I; Casual mention also in the Documentos para la Historia de Mexico, first and second series (out of print).
AD. F. BANDELIER
# Catholic Encyclopedia (1913)/Fray Nicolás Armentia

From volume 1 of the work.
Bishop of La Paz (capital of Bolivia, South America), appointed 22 October, 1901; b. at Bemedo, diocese of Vittoria, Spain, 5 December, 1845. He was a Minorite and came to America as a missionary under the guidance of Father Rafael Sans, and followed the footsteps of that pioneer in the forests and on the river courses of the Beni region. He had, previous to his coming to South America, spent several years in France, and brought to the mission field, besides devotion to apostolic duties, a solid fund of knowledge in physics, astronomy, and natural science. The savage and cannibal tribes lurking in the fastnesses of the Beni region were not numerous, but often hostile, and had for years been cruelly decimated by epidemic disease (smallpox). To reach them he cut his way through almost impenetrable woods from one abandoned hamlet to another, exposed to the most appalling hardships from hunger, climate, and disease. He taught and preached wherever and whenever he fell in with Indians, establishing and re-establishing missions; in this way he gathered materials for the geography, natural history, and anthropology of these practically unknown regions. It cost him much labour to have these afterwards published, and his valuable books are, unfortunately, extremely rare at present. His principal publications are: "Diario del Viage al Madre de Dios, hecho por el P. Fray Nicolás Armentia, en el año de mil ochocientos ochenta y cuatro y mil ochocientos ochenta y cinco, en calidad de comisionado para explorar el Madrede Dios" etc.; usually bound with "Navegación del Madre de Dios" (La Paz, 1887); and "Descripción de la Provincia de los Mojos, en el Reino del Perú" (La Paz, 1888) — the latter is a Spanish translation of the book of the Jesuit Franz Xavier Eder, "Descriptio Provinciae Moxitarum" (Buda, 1791). "Vocabulario del Idioma Shipibo del Ucayali" appeared in "Boletín de la Sociedad geográfica de La Paz", I, No.1. This is thus far the most complete vocabulary of the Pano stock (see Arawaks), and embraces more than 3,800 words. "Los Indios Mosetenes y su lengua" was published at Buenos Aires, 1903.
Aside from personal recollections of the writer, gathered during years of intercourse with this prelate, there is a short biographical sketch, by Lafone y Quevedo, in Tacana, Arte, vocabulario etc. (La Plata, 1902), with portrait. The works cited in the text contain many scattered notices of the eventful career of the eminent missionary.
AD F. BANDELIER
# Catholic Encyclopedia (1913)/Fredegarius

From volume 6 of the work.
The name used since the sixteenth designate the supposed author of an anonymous historical compilation (Chronicon Fredegarii) of the seventh century, in which is related the history of the Franks from the earliest times until 658. The name appeared for the first time in the "Antiquités gauloises" (Paris, 1599) of Claude Fauchet, who states that it is used "through ignorance of the real author." Modern research has resulted in the discovery that the work is really made up of three texts each of which belongs to a different author. The first author is a Burgundian whose work is an epitome of six books of the "Ecclesiastical History of the Franks", by Gregory of Tours, from the earliest times to the death of Chilperic I in 584. He also wrote the "Liber generationis" and made extracts from Idatius and St. Jerome which form, in the critical edition of Krusch, the first and second books of the "Chronicon". Including the epitome, or the third book, he has therefore written the largest portion of the work. This portion, it must be said, is also the least important, for it contains no original matter, and confines itself to the use of previous sources, and not without blunders and inaccuracies. It is true that the part of the fourth book which goes to 613 (Krusch), or even to 616 (Schnürer), has been attributed to the same author. The latter remarks that the writer was in touch with Warnacharius the "mayor of the palace" and believes that he may be identified with Agrestius, a monk of Luxeuil. The second author, also a Burgundian, belonged to the south of France and had apparently spent some time at Paris. He wrote an original work extending to the year 642 and containing information which is valuable because not to be found elsewhere. He is an impartial and veracious author whose testimony deserves to be received in general with great confidence. The third author, who brings the "Chronicon" to a conclusion, is a partisan of Grimoald, the "mayor of the palace" and a great admirer of the Carlovingian family. Chapters 84 to 88 and several interpolations are his. These rather important conclusions have been reached in recent times by the critical acumen of B. Krusch. Several points have been more precisely defined by G. Schnürer, and their opinions taken together may be considered definitive, although the last word on the subject has not been said. Interest in the "Chronicon" of Fredegarius consists for us in the fact that it is the sole document which informs us in a continuous way concerning that period in the history of the Franks-which goes from 591 (the year in which the "Ecclesiastical History" of Gregory of Tours comes to a close) to 658. Apart from this work we have almost no knowledge of the period of Frankish history covered by it. All three writers exhibit, it is true, much barbarism in diction and in thought; we are all the more indebted to them for the serious effort they made to preserve some memory of the events of their times. The "Chronicon" if Fredegarius was edited by B. Krusch in "Scriptores Rer. Merovingicarum", II (Hanover, 1888).
Godefroid Kurth.