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

From volume 13 of the work.
Salt, always used for the seasoning of food and for the preservation of things from corruption, had from very early days a sacred and religious character. The Prophet Eliseus employed it to make palatable the waters of a well (IV Kings, ii, 19 sqq.). The Orientals used it to cleanse and harden the skin of a newborn child (Ezech., xvi, 4); by strewing salt on a piece of land they dedicated it to the gods; in the Jewish Law it was prescribed for the sacrifices and the loaves of proposition (Lev., ii, 13). In Matthew 5:13, salt symbolizes wisdom, though perhaps originally it had an exorcistic signification.
Its use in the Church belongs exclusively to the Roman Rite. The Ritual knows two kinds of salt for liturgical purposes, the baptismal salt and the blessed salt. The former, cleansed and sanctified by special exorcisms and prayers, is given to the catechumen before entering church for baptism. According to the fifth canon of the Third Council of Carthage it would seem that salt was administered to the catechumens several times a year. This use of salt is attested by St. Augustine (Conf., I. 1, c. xi) and by John the Deacon. St. Isidore of Seville speaks of it (De off., II, xxi), but in the Spanish Church it was not universal. The other salt is exorcized and blessed in the preparation of holy water for the Asperges before high Mass on Sunday and for the use of the faithful in their homes. The present formula of blessing is taken from the Gregorian Sacramentary (P.L., LXXVIII, 231). Both baptismal salt and blessed salt may be used again without a new benediction. The appendix of the Roman Ritual has a blessing of salt for the use of animals and another in honour of St. Hubert. The Roman Pontifical orders salt to be blessed and mixed in the water (mixed in turn with ashes and wine) for the consecration of a church. This is also from the Gregorian Sacramentary. Again salt (not specially blessed) may be used for purifying the fingers after sacred unctions.
FRANCIS MERSHMAN
# Catholic Encyclopedia (1913)/Pierre Raffeix

From volume 12 of the work.
Missionary, born at Clermont, 1633; died at Quebec, 1724. He entered the Society of Jesus in 1653, and came to Canada in 1663. In 1668 he established near Montreal a settlement for converted Iroquois (now Caughnawaga). In 1671 he replaced Father Carheil in the Cayuga mission, and afterwards went to the Senecas until 1680, receiving an amble share of the hardships and dangers inseparable from the Iroquois mission. Raffeix was a learned cartographer, as the following maps still preserved in Paris bear witness: (a) "Carte des regions les plus occidentales du Canada", dated 1676, and bearing a legend relating to the voyage of discovery of Marquette and Joliet; (b) "Le lac Ontario avec les pays adjacents et surtout les cinq nations iroquoises"; (c) "La Nouvelle-France, de l'Océan au lac Erié, et, au sud, jusqu'à la Nouvelle-Angleterre". After his return to Quebec he acted as procurator to the mission. He spent two years at Jeune-Lorette (1699-1700), shortly after the final migration of the remnants of the Huron nation.
LIONEL LINDSAY
# Catholic Encyclopedia (1913)/Pierre Talon

From volume 14 of the work.
A French-Canadian explorer, b. at Quebec, 1676, of Lucien and Isabelle Planteau; d. in France in the first half of the eighteenth century. His entire family had just emigrated to France, when they were all engaged to follow, Cavalier de La Salle in his attempt to colonize Louisiana (1684). Shortly after landing there, Pierre Talon was sent to learn the language of the Cenis Indians, and spent six years in their country about one hundred leagues inland at the limit of La Salle's discoveries. After the murder of the latter by one of his party, and the massacre of many of the colonists, in their first settlement by the Clamcoet Indians, the country was occupied by the Spaniards. Talon's father had perished in the woods, but his brothers and sisters had been saved by Indian women. They all followed the invaders to New Spain, first to San Luis Potosi; and then to Mexico City, where they spent ten years. The viceroy took them all into his palace as servants and treated them well. Talon and his brother Jean-Baptiste enlisted as Spanish marines and embarked at Vera Cruz. When their vessel was captured by Captain Desaugurs, they begged to be sent back to Spain, but were enrolled in the Fouguerolles company of French marines. Talon, in his evidence sworn at Brest (1698), gives abundant details regarding the character, customs, and religious rites of the Indian tribes with whom he had lived, as well as of the fauna and flora of the southern portion of the continent. The tribes he mentions are inscribed under the following names: Clamcoets, Temerlouans, Tohos, Cenis, Ayennys, Amalchams, Canotinos, Paouitas, and Chomans. There is a great probability, although Talon cannot affirm it as certain, that one of the rivers seen by him during his intercourse with the Indians was the Mississippi which La Salle's premature death prevented the discoverer from seeing again.
TANGUAY, Dict. genealogique (Montreal, 1881); Archives of the Marine (France, 1698); GARNEAU, Hist. du Canada (Montreal, 1883).
LIONEL LINDSAY
# Catholic Encyclopedia (1913)/Pierre Tarisel

From volume 14 of the work.
Master-mason to the king, b. about 1442; d. in August, 1510. (In 1555 the title of architect was used at Amiens for the first time, but it was not until 1609 that a master-mason of the town called himself an architect). We have no details concerning his birthplace, save that he belonged to no family of masons known at Amiens. It is certain that he was the renowned master-mason at Amiens at the time in which he lived. He was already famous in 1475, when he was summoned to inspect the cathedral of Noyon, which threatened to become ruinous in many places. Although he was not then entitled master-mason of the city, he was so in fact, as nothing of importance was done without him. In 1477 he was at Arras, at work for the King of France. In 1500 the plan of Martin Cambiche for the restoration and decoration of the cathedral of Beauvais was submitted to him. On 4 Nov., 1483, at the death of Guillaume Postel, Pierre Tarisel was appointed master-mason of the city of Amiens. His predecessors had been paid at the rate of 4s. per day; according to the accounts which have been preserved, Tarisel received 5s. The rate was again reduced to 4s. for his successor, which shows with what esteem his talent was regarded.
There is no document to show in what year he became master-mason of the cathedral; but it seems certain beyond doubt that he fulfilled these duties in 1482-83. On 7 March, 1497, Tarisel visited all the cloistered houses subject to the cathedral chapter. Shortly afterwards he undertook the task of restoring the cathedral. The second pillar of the choir, on the left, threatened to fall, but under Tarisel's direction it was restored in 1497. The projecting arch and the arches near it were restored, and the outer wall was propped by an additional flying buttress. In 1503 the same was done for the remaining pillars. Between 1497 and 1503 the pillars of the transept "buckled", owing to the weight of the rear side arches, and cracks formed. The remedy was found in bands of Spanish iron, reaching from the transept to the ends of the choir, the nave, and the cross bars. The great iron chainwork upholding the four large pillars of the transept running the length of the triforium in four directions still exists, and is justly famous. All this was the work of Tarisel, by whom the cathedral of Amiens was saved from ruin in the fifteenth and sixteenth centuries, and which is a sufficient claim to renown.
DURAND, Maitre Pierre Tarisel, maitre macon du roi, de la ville et de la cathedrale d'Amiens; IDEM, Monographie de la cathedrale d'Amiens; DESJARDINS, Histoire de la cathedrale de Beauvais; archives of the city of Amiens; archives of the Department of the Somme.
M. VACCON
# Catholic Encyclopedia (1913)/Pierre Puget

From volume 12 of the work.
A painter, sculptor, architect, and naval constructor, born at Marseilles, 31 Oct., 1622; died there 2 Dec., 1694. At fourteen he was apprenticed to a shipbuilder and showed much talent. In 1637 he set out on foot for Italy, and found work with the duke's cabinet-maker in Florence. Later at Rome he studied painting under Pietro da Cortona. In 1643 he returned to France, and was summoned to Toulon to build a man-of-war. In 1646 he was again in Italy as assistant to a religious of the Feuillants, whom Anne of Austria had commissioned to make drawings of all the principal monuments of antiquity. Puget's attention was thus directed to architecture. In 1653 he was back in France, painting altar-pieces for different churches, the "Annunciation and Visitation" (Aix); the "Salvator Mundi", the "Baptism of Constantine and of Clovis" (Marseilles). Some pictures believed to be his are probably the work of his son François. In 1660 Fouquet sent him to Carrara to buy marble for his palace. After the fall of Fouquet, Puget lingered in Genoa long enough to execute many works: "St. Sebastian"; "B. Alexander Sauli"; a "Madonna" for the Balbi; another for the Carrega; "St. Philip Neri"; the "Rape of Helen", Palazzo Spinola; a relief of the "Assumption" for the Duke of Mantua. His sculptures in the Louvre are "Hercules", "Janus and the Earth", "Perseus delivering Andromeda", "Milo of Crotona", "Alexander and Diogenes". At the Consigne, Marseilles, is his "Plague of Milan". Architectural works are the door and balcony of the Hotel de Ville, Toulon; the fish market, Marseilles; he also commenced the Church and Hospice of Charity in that city, but left it unfinished at his death.
LAGRANGE, Pierre Puget, peintre, sculpteur, architecte (Paris, 1868); CICOGNARA, Storia della Scultura (Venice, 1813); HENRY, Sur la vie et les œuvres de P. Puget (Toulon, 1853).
M. L. Handley.
# Catholic Encyclopedia (1913)/Pierre Sylvain Régis

From volume 12 of the work.
Born at La Salvetat de Blanquefort, near Agen, in 1632; died in Paris, in 1707. After his classical studies, he came to Paris, followed the lectures of Rohault at the Sorbonne and became a warm admirer and partisan of the philosophy of Descartes. He then, with great success, taught the principles of Cartesianism at Toulouse (1665), Aigues-Mortes, Montpellier (1671), and Paris (1680). The prohibition issued about that time against the teaching of Cartesianism (cf. Cousin, "Fragments philosophiques", 5th ed., Paris, 1866, III) put an end to his lectures. He was elected a member of the Academy of Sciences in 1699. His chief work is his "Cours entier de philosophie ou Système général selon les principles de Descartes" (3 vols., Paris, 1690), where he presented in a systematic way the principles of the Cartesian philosophy. Strongly opposed to Malebranche's idealism, against which he wrote several articles in the "Journal des Savants" (1693 and 1694), Régis modified the system of Descartes on various points in the direction of empiricism. He denied that the human soul has innate and eternal ideas, maintained that all our ideas are modifications of the soul united to the body and that we can know our body and extension as immediately as our soul and thought. His book having been criticized by Huet and Duhamel, he then wrote his "Réponse au livre quie a pour titre Censura philosophiæ Cartesianæ" (Paris, 1691), and "Répose aux reflexions critique de M. Duhamel sur le système cartésian de M. Régis" (Paris, 1692). Among his other works we may also mention his "Usage de la raison et de la foi, ou l'accord de la raison et de la foi", with a "Réfutation de l'opinion de Spinoza, touchant l'existence et la nature de Dieu".
Fontenelle, Eloge de Régis in uvres, VI (Paris, 1790); Bordas-Dumoulin, Le Cartésianisme ou la véritable rénovation des sciences, I (Paris, 1843); Damiron, Essai sur l'historie de la philosophie cartésienne au XVIIe siècle, I (3rd ed., Paris, 1868); Frank in Dictionarre des sciences philosophiques, s.v., an extract from the preceding work.
GEORGE M. SAUVAGE
# Catholic Encyclopedia (1913)/Pierre Pithou

From volume 12 of the work.
A writer, born at Troyes, 1 Nov. 1539; died at Nogent-sur-Seine, 1 Nov., 1596. His father, a distinguished lawyer, had secretly embraced Calvinism. Pierre studied the classics in Paris under Turnèbe, and afterwards with his brother, François Pithou, attended lectures in law at Bourges and Valence under Cujas, who often said: Pithœi fratres, clarissima lumina. In 1560 he was admitted to practise at the Paris bar; but on the outbreak of the second war of religion, he withdrew to Troyes. Not being admitted to the bar at Troyes on account of his Calvinist belief, he withdrew to Sedan which was a Protestant district, and, at the request of the Duc de Bouillon, he codified the legal customs into the form of laws. He then proceeded to Basle, where he published Otto de Freisingen's "Vie de Frédéric Barberousse" and Warnfrid's" Historia Miscellanea". After the Edict of Pacification of 1570 he returned to France, escaped during the Massacre of St. Bartholomew, and, in 1573, joined the Catholic Church. In the struggles between the future Henry IV and the League. he was an ardent adherent of Henry; he collaborated in the production of the "Satire Ménippée", and being skilled in canon law, made a study, in an anonymous letter published in 1593, of the right of the French bishops to absolve Henry IV without consulting the pope. In 1594 he published an epoch-making work "Les libertés de l'église gallicane". For the first time the maxims of Gallicanism were really codified, in eighty-three articles, The first edition was dedicated to Henry IV. The permission to publish the edition of 1651 under Louis XIV contains these words: "We wish to show our favour to a work of so great importance for the rights of our crown". Pithou's book was the basis of the Four Articles of 1682. D'Aguesseau declared that the book was "the palladium of France", President Hénault, that "the maxims of Pithou have in a sense the force of laws". An edict of 1719, and a decree of the Parliament of Dauphiné on 21 April, 1768, ordered the enforcement of certain articles in Pithou's book, as if these eighty-three articles were legal enactments. They were reprinted by Dupin in 1824.
Henry IV appointed Pithou procurator general of the Parliament of Paris; but he soon resigned the post, preferring to return to his juristic and literary studies. He edited Salvian, Quintilian, Petronius, Phædrus, the Capitularies of Charlemagne, and the "Corpus juris canonici". His brother François (1541-1621), who became a Catholic in 1578, wrote in 1587 a treatise on "The greatness of the rights, and of the preeminence of the kings and the kingdom of France", and was distinguished for his fanatical hostility to the Jesuits. Pierre Pithou, more equitable, saved the Jesuits from some of the dangers that threatened them for a short time after the attempted assassination of Henry IV by Châtel.
GROSLEY, Vie de Pierre Pithou (Paris, 1756); DUPIN, Libertés de l'Eglise gallicane (Paris, 1824), preface.
GEORGES GOYAU.
# Catholic Encyclopedia (1913)/Donatus of Fiesole

From volume 5 of the work.
Irish teacher and poet, Bishop of Fiesole, about 829-876. In an ancient collection of the "Vitae Patrum", of which an eleventh-century copy exists in the Laurentian library of Florence, there is an account of the life of Donatus, from which we glean the following facts. Donatus was born in Ireland, of a noble family. About 816 he visited the tombs of the Apostles in Rome. On his journey northwards he was led by Divine Providence to the city of Fiesole, which he entered at the moment when the people were grouped around their altars praying for a bishop to deliver them from the evils, temporal and spiritual, which afflicted them. Raised by popular acclaim to the See of Fiesole, Donatus instituted a revival of piety and learning in the Church over which he was placed. He himself did not disdain to teach "the art of metrical composition". The "Life" is interspersed with short poems written by the saintly bishop. The best known of these is the twelve-line poem in which he describes the beauty and fertility of his native land, and the prowess and piety of its inhabitants. Donatus also composed an epitaph in which he alludes to his birth in Ireland, his years in the service of the princes of Italy (Lothair and Louis), his episcopate at Fiesole, and his activity as a teacher of grammar and poetry.
WILLIAM TURNER
# Catholic Encyclopedia (1913)/Donogh Mór O'Daly

From volume 11 of the work.
(In Irish Donnchadh Mór O Dálaigh)
A celebrated Irish poet, d. 1244. About thirty of his poems are extant, amounting to four or five thousand lines, nearly all religious. O'Reilly styles him Abbot of Boyle (Irish Writers, p. LXXXVIII) as does O'Curry (Manners and Customs, III, p. 301); he was certainly buried in the abbey there, but it cannot be proved that he was an ecclesiastic. The religious cast of his poetry would naturally account for his having been accepted as one. According to O'Donovan (Four Masters, ad an. 1244) he was the head of the O'Dalys of Finnyvara of Burren in Clare, where the ruins of his house are still pointed out. He has often been called the Irish Ovid, for the smoothness of his verse. He was the second of six brothers, the third of whom, Muireadhach "Albanach" or "the Scotchman", was also a poet. The present writer has heard some of O'Daly's verse from the mouths of the peasantry. Only two or three of his pieces have been published, but Professor Tomás O'Máille of Galway is now preparing them for the press.
O'Reilly, Catalogue of Irish Writers (Dublin, 1820), p. LXXXVIII; Hyde, History of Irish Literature, p. 466-8; Idem, Religious Songs of Connacht, Vol. I; O'Curry, Manners and Customs of the Ancient Irish, III (Dublin), 301. For an account of his brother see The Tribes of Ireland, ed. O'Donovan (Dublin, 1852), p. 5.
Douglas Hyde.
# Catholic Encyclopedia (1913)/Dorylaeum

From volume 5 of the work.
A titular see of Phrygia Salutaris, in Asia Minor. This city already existed under the kings of Phrygia and is mentioned by most of the ancient geographers. It was situated at Karadja Hissar, six miles south-west of the modern Eski Shehir. About the end of the fourth century B.C. it was removed to Shehir Euyuk, at the ruins north of the same Eski Shehir; there it remained during the Byzantine period. Seven bishops are known from the fourth to the ninth century, the most famous being Eusebius, who denounced successively the heresies of Nestorius and Eutyches (Lequien, Oriena christ., I, 837). The see is mentioned as late as the twelfth century among the suffragans of Synnada, but must have been suppressed soon after. Dorylaeum was taken and destroyed by the Seljuk Turks, probably in 1070. It was there (1 July, 1097) that the crusaders won their great victory over the Turks. The city was rebuilt in 1175 by Manuel Comnenus and fortified as well as possible. At this time John Cinnamus ("Histor.", VII, 2-3) and Nicetas Choniates ("De gestis Man. Comn.", VI, 1) write enthusiastically about it as one of the most beautiful cities of Asia Minor. The next year it fell again into the hands of the Turks; in 1240 it passed to Erthogroul, father of Othman, the founder of the Osmanli dynasty (his tomb is at Seughud near Eski Shehir). Meanwhile the city stretched away from the hill of Shehir Euyuk and developed along the Poursak (ancient Tembris or Thymbris), under the name of Eski Shehir. The modern town is situated at an altitude of 783 metres, on a vast and fertile plateau, about 400 kilometres from Constantinople. Eski Shehir is the chief town of a caza in the vilayet of Brusa. The population is about 40,000: 2000 Greeks, 2000 Armenians, 200 Latins, a few Catholic Armenians, Protestants, and Jews, the rest being Mussulmans. Since 1891 the Assumptionists have conducted a mission with a school for boys, and the Oblate Sisters of the Assumption two schools for girls. There is also a Catholic Armenian parish. Eski Shehir has hot springs that are used for baths. Fish, especially gigantic silures, swarm in the Poursak. The meerschaum industry flourishes there; the chief known mine of this mineral is at Mikhalitch in the district of Eski Shehir.
S. VAILHÉ
# Catholic Encyclopedia (1913)/Ramón de la Cruz

From volume 4 of the work.
Poet, b. at Madrid, Spain, 28 March, 1731; d. in the same city, 4 November, 1795. He was for a time a clerk in the Ministry of Finance, and was a member of the Royal Academy of Seville and of the Arcadians of Rome. Very little is known of his life. He wrote more than three hundred pieces for the stage, many of which were improvised. It was his custom to go to the Prado in the evening and there, seated on one of the stone benches, work out some theme suggested by the scene before him. This he wrote the next day. The theatre anxiously awaited the improvisation, and it was produced within two or three days. In this way he wrote "La Casa de Tócame Roque", which won immediate favour, and has continued to be a favourite almost to the present day. Cruz at first wrote in the several known styles of dramatic composition, including tragedies, zarzuelas, and comedies, but it is as the inventor of a new form of dramatic writing that he is best remembered. This is the sainete, a short farcical sketch of city life and manners, especially of the middle and lower classes. As a writer of these he has never been equalled. They abound in exuberant humour, jokes, and puns, and describe faithfully the customs and manners of the time. His pictures of the middle and lower classes were produced with such exactness, vivacity, grace, and colouring, that for these qualities rather than for any literary merit they might possess his plays won public favour, and many of them continued to be presented with but slight changes, almost down to our own times. His best sainetes are "La Cosa de Tócame Roque", just mentioned, "El Prado por la Noche", "Las Tertulias de Madrid, ó el Por qué de las Tertulias", and "La Comedia de Maravillas". There are several editions of the works of Cruz, among which may be mentioned "Ramón de la Cruz, Sainetes" (1 vol., Madrid, 1877), "La Biblioteca Universal" (XXXV), and "Teatro selecto de don Ramón de la Cruz" (1 vol., Madrid, 1882).
VENTURA FUENTES