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

From volume 6 of the work.
Spanish theologian, archeologist, and historian; born at Valladolid, 14 February, 1701; died at Madrid, 20 August, 1773. While still very young (1715) he joined the Order of St. Augustine, and thereafter he devoted his entire life to great works on history and antiquities, which are valuable contributions to the civil and ecclesiastical history of Spain. He was one of the most learned men produced by Spain, and on account of his learning enjoyed the respect and friendship of the most eminent men of his time. His best-known and most important work is "La España Sagrada, ó teatro geográfico-histórico de la Iglesia de España" (51 vols., Madrid, 1747——), a work following the same plan as the "Gallia christiana" of Sainte-Marthe and the "Italia sacra" of Ughelli. It is a history of the Church in Spain, with biographies of bishops, and its value is enhanced by the insertion of ancient documents which are not to be found elsewhere. But the work was of such large scope that he did not live to finish his task, so that, of the fifty-one volumes of which the history consists, Flórez wrote and published only a little more than half (twenty-nine volumes), the rest being written and published after his death by two other Augustinians, Fathers Risco and Fernández. This and other works of Father Flórez are enriched by carefully made illustrations which serve still further to increase their value. In 1743 he published his historical work, the curious "Llave historial", a work similar to the French "Art de vórifier les dates", but having the advantage of priority over the latter, which did not appear until 1750. This book passed through several later editions in 1774, 1786, and 1790. It did not, however, add much to the literary fame of its author. Father Flórez had pursued studies in numismatics and published "España carpetana; medallas de las colonias, municipios, y pueblos antiguos de España" (3 vols., Madrid, 1757), dealing with the history of Spain when that country was occupied by the Romans. Other works of Flórez were "Cursus Theologiae" (5 vols., Madrid, 1732-38), one of his earlier works, and "Memorias de las reynas Católicas (2 vols., Madrid, 1761, 1770, and 1779), a genealogical history of the royal house of Leon and Castile. Mendez, Noticia de la Vida y Escritos de Enrique Flórez (Madrid, 1780).
VENTURA FUENTES
# Catholic Encyclopedia (1913)/Mennas

From volume 10 of the work.
Patriarch of Constantinople from 536 to 552. Early in 536 Pope St. Agapetus came to Constantinople on a political mission forced on him by the Gothic king, Theodahad. Anthimus, Archbishop of Trebizond, had just been transferred to Constantinople through the influence of the Empress Theodora, with whose Monophysite leanings he was in sympathy. Agapetus promptly deposed Anthimus and he consecrated Mennas patriarch. Anthimus was deposed partly because his transfer from one see to another was uncanonical, and partly on account of his doubtful orthodoxy. The question next arose whether he should be allowed to return to his old see. Agapetus was preparing to deal with this question when he died. Mennas proceeded with the affair at a synod held in Constantinople the same year, 536, presiding over it the place of honour on his right hand being assigned to five Italian bishops who represented the Apostolic See. The result was that Anthimus, who failed to appear and vindicate his orthodoxy, was excommunicated together with several of his adherents. In 543 the Emperor Justinian acting with the approval, if not under the prompting of Mennas and the Roman representative, Pelagius, issued his celebrated edict against the teaching of Origen, at the same time directing Mennas to hold a local council to consider the matter. No record of this synod had been preserved, but Hefele demonstrates it to be more than probable that the celebrated Fifteen Anathematisms of Origen, mistakenly ascribed to the Fifth Ecumenical Council, were there promulgated. We now come to the part played by Mennas the initial stage of the Three Chapters controversy (see CONSTANTINOPLE, COUNCILS OF). The first from whom the emperor Justinian demanded subscription to the edict anathematizing the Three Chapters was Mennas. He hesitated, but eventually gave way on the understanding that his subscription should be returned to him if the pope disapproved. Later on he compelled his suffragans to subscribe. Many of them complained to the papal legate Stephen of the constraint put upon them. Stephen broke off communion with Mennas. When Pope Vigilius arrived at Constantinople in 547, he cut Mennas off from Church communion for four months. Mennas retorted by striking the pope's name off the diptychs. When Vigilius issued his "Judicatum", the two were reconciled. In 551 Mennas was again excommunicated. When Vigilius and Justinian came to terms, Mennas once more made his peace with the former, asking pardon for having communicated with those whom the pope had excommunicated. He died in August, 552.
All that is known about Mennas will be found in HEFELE, Councils, IV (Eng. tr.). The most important of the originals sources are the Acta of the synod at Constantinople in 536 HARDOUIN, II, Mansi, VIII, and FACUNDUS, Pro defensione trium Capitulorum (P.L., LXVII, Gallandi, XI).
F.J. BACCHUS
# Catholic Encyclopedia (1913)/Memorial Brasses

From volume 2 of the work.
Just when memorial brasses first came into use is not known; the earliest existing dated examples are of the thirteenth century. They apparently originated from a desire to produce memorials of greater durability than the incised stone and marble slabs then in use, and their lasting value has been proved by the fact that they are incomparably in better condition than contemporary incised slabs of the hardest stone. The material of which they were made was principally manufactured at Cologne and thence exported to all parts of Christendom; it is called laton, an alloy of copper, zinc, lead, and tin, beaten into thick plates of various sizes. England was the largest consumer, and in spite of the rapacious plunderers of the Reformation, Puritanic violence, and neglect, between three and four thousand brasses of the thirteenth, fourteenth, fifteenth, and sixteenth centuries have survived. The persons commemorated were as a rule represented upon the plates usually life size, by deeply incised lines with very little attempt at shading, surrounded by architectural and heraldic accessories and inscriptions. In some cases the incisions were emphasized by black and red enamels, while in others the brasses were further embellished by the introduction of many-colored Limoges enamels. These memorials attained their greatest artistic excellency in the fourteenth century, and then slowly deteriorated, becoming very much debased during the reigns of Elizabeth and James I, reaching their lowest type in the eighteenth century, when they ceased to be employed until the Gothic revival brought them again into use. A great deal of time has been given by archaeological investigators to the study of monumental brasses, and many finely illustrated works on the subject have been published; almost every county in England has one or more books upon those with in its borders. Haines's "Manual of Monumental Brasses", with its 200 illustrations, is invaluable to the student; while the magnificent folio volume of colored plates issued in 1864 by J. G. and L.A. B. Waller covers the ground of English brasses, and that of W. F. Creeny (London, 1884), fully describes those on the Continent. Military brasses can be studied in the transactions of the Yorkshire Architectural Society for 1885, and a history of the destruction of all kinds of brasses during the progress of the Reformation in Weever's "Ancient Funeral Monuments" (London, 1731).
CARYL COLEMAN
# Catholic Encyclopedia (1913)/Men of Understanding

From volume 10 of the work.
(HOMINES INTELLIGENTIAE).
Name assumed by a heretical sect which in 1410-11 was cited before the Inquisition at Brussels. Its leaders were Egidius Cantoris, an illiterate layman, and the Carmelite William of Hildernissen, near Bergen-op-Zoom. The sect was doctrinally related with the earlier Brethren of the Free Spirit. It taught the eventual salvation of all human beings and even of the demons, maintained that the soul of man cannot be defiled by bodily sin, and believed in a mystical state of illumination and union with God so perfect that it exempted from all subjection to moral and ecclesiastical laws and was an infallible pledge of salvation. Both leaders gloried in the visions with which they claimed to have been favoured. Cantoris in a moment of religious exaltation went so far as to run nude through the streets of Brussels declaring himself the saviour of mankind. About 1410 Peter d'Ailly, Bishop of Cambrai, seems to have taken the first steps towards the suppression of the heresy. William of Hildernissen consented to a retractation, the sincerity of which appeared doubtful. In 1411, a second investigation resulted in another retractation, but also in a sentence compelling William to return permanently to an extra-diocesan Carmelite monastery after three years' detention in one of the episcopal castles. No information has reached us respecting the result of the inquisitorial procedure against the other members of the sect.
FREDERICQ, Corpus documentorum inquisitionis Neerlandicae, I, 267-79 (Ghent, 1889); HAUPT in Realenc. f. prot. Theol., VIII, 311-12; LEA, History of the Inquisition, II, 405-06 (New York, 1888).
N.A. WEBER
# Catholic Encyclopedia (1913)/Councils of Quierzy

From volume 12 of the work.
(Kierzy, Carisiacum)
Several councils were held at Quierzy, a royal residence under the Carlovingians, but now an insignificant village on the Oise in the French Department of Aisne. The synod of September, 838, ordered the monks of Saint Calais in the Diocese of Le Mans to return to their monastery, from which they falsely claimed to have been expelled by their bishop. It also condemned some of the liturgical opinions of Amalarius of Metz (q.v.). The two succeeding councils, held respectively in 849 and 853, dealt with Gottschalk (q.v.) and his peculiar teaching respecting predestination. The first of these meetings sentenced the recalcitrant monk to corporal castigation, deposition from the priestly office and imprisonment; his books were to be burned. At the second synod the famous four decrees or chapters (Capitula) drawn up by Hincmar (q.v.) on the predestination question were published. They asserted:
The council held in February, 857, aimed at suppressing the disorders then so prevalent in the kingdom of Charles the Bald. The synod of 858 was attended by the bishops who remained loyal to Charles the Bald during the invasion of his dominions by Louis the German. It addressed a firm but conciliatory letter to the invader stating its attitude towards him for the intentions which he expressed, but which his actions belied.
N.A. WEBER
# Catholic Encyclopedia (1913)/Count Auguste-Arthur Beugnot

From volume 2 of the work.
French historian and statesman, b. at Bar-sur-Aube, 25 March, 1797; d. at Paris, 15 March, 1865. He was a son of Jacques-Claude Beugnot, who was a Deputy in the Legislative Body of 1791, Minister of Finance to Jerome, King of Westphalia in 1807, Minister of the Interior under the Provisional Government of 1814, and Postmaster General in 1815. At the age of twenty-one August-Arthur Beugnot made known his ability as an historical writer by dividing with Mignet the prize of the Académie des Inscriptions (1818) for the best essay on the institutions of St. Louis. The competitions of 1822 and 1831 led to his work on "The Jews of the West" and his "History of the Destruction of Paganism in the West", in consequence of which he was elected to the Académie des Inscriptions. To the general public the latter of these two works was more especially known; it was placed on the Index, and has lost its vogue since the appearance of Seeck's treatise on the same subject. The learned, however, attach a higher value to the works of Beugnot on the Middle Ages; his editions of the "Assizes of Jerusalem" (1841-43), of Beaumanoir's book of the "Customs of Beauvaisis" (1842), and of the "Olim", or ancient registers of the Parliament of Paris (1839-48). These editions are of great value for the history of feudal and customary law, and is associated with the voluminous publication of the "Historians of the Crusades", which began in a memoir written by him in 1834. Beugnot entered politics in 1841 as a Peer of France, was Deputy for Haute-Marne in the Chamber of 1849, and under the Empire went into a retirement which lasted until his death.
The Villemain educational plan of 1844, to subject the heads of independent institutions to the jurisdiction of the university, and to impose upon their pupils the obligation of making their studies in rhetoric and philosophy in certain prescribed establishments, was opposed by Beugnot on liberal principles, whilst others opposed it on religious grounds. This project was withdrawn in January, 1845, its author having become demented. Beugnot, who had destroyed the draft of a speech in support of the Villemain programme, was welcomed by the Catholics as a labourer entering the vineyard at the eleventh hour. In 1845 he advocated the claim of the bishops, as of all other citizens, to the right of petition. In his pamphlet, "L'état théologien", he made it clear that the attacks on the Jesuits were neither more nor less than attempts to destroy the liberty of association, and the Jesuits empowered him to treat with Guizot in their name at the time of the negotiations between France and the Holy See in regard to the dispersion of the Society. As drafter of the Law of 1850 on Liberty of Teaching, he vainly endeavoured to prevent the return of the bill to the Council of State, 7 November, 1849, and in the decisive debate (14 January to 15 March, 1850) he vigorously seconded the efforts of Montalembert, Parieu, and Thiers which resulted in victory for the Church and liberty.
Wallon, Eloges academiques (Paris, 1882), I.
GEORGES GOYAU
# Catholic Encyclopedia (1913)/Councils of Sens

From volume 13 of the work.
A number of councils were held at Sens. The first, about 600 or 601, in conformity with the instructions of St. Gregory the Great, especially advised warfare against simony. St. Columbanus refused to attend it because the question of the date of Easter, which was to be dealt with, was dividing Franks and Bretons. A series of councils, most of them concerned with the privileges of the Abbey of St. Pierre-le-Vif, were held in 657, 669 or 670, 846, 850, 852, 853, 862, 980, 986, 996, 1048, 1071, and 1080. The council of 1140, according to the terms of the letter issued by Archbishop Henri Sanglier, seems to have had no object but to impart solemnity to the exposition of the relics with which he enriched the cathedral; but the chief work of this council, which included representatives from the Provinces of Sens and Reims, and at which St. Bernard assisted, was the condemnation of Abelard's doctrine. The latter having declared that he appealed from the council to Rome, the bishops of both provinces, in two letters to Innocent II, insisted that the condemnation be confirmed. Dr. Martin Deutsch has placed this council in 1141, but the Abbé Vacandard has proved by the letter from Peter the Venerable to Héloïse, by the "Continuatio Praemonstratensis", the "Continuatio Valcellensis", and the list of the priors of Clairvaux, that the date 1140, given by Baronius, is correct. The council of 1198 was concerned with the Manichaean sect of Poplicani spread throughout Nivernais, to which the dean of Nevers and the Abbot of St-Martin de Nevers were said to have belonged. After the council Innocent III charged his legate, Peter of Capua, and Eudes de Sully, Bishop of Paris, with an investigation. Councils were also held in 1216, 1224 (for the condemnation of a book by Scotus Eriugena), 1239, 1252, 1253, 1269, 1280, 1315, 1320, 1460, 1485; most of them for disciplinary measures
GOUYER, Quelques mots sur la date et l'objet du premier concile de Sens in Bulletin de la societe archeologique de Sens (1877); DEUTSCH, Die Synode von Sens 1141 u. die Verurteilung Aballards, eine kirchengesch. Untersuchung (Berlin, 1880); VACANDARD, La date du concile de Sens 1140 in Revue des questions historiques, L (Paris, 1891), 235-45.
GEORGES GOYAU
# Catholic Encyclopedia (1913)/Count Carlo Ottavio Castiglione

From volume 3 of the work.
Philologist and numismatist, b. of an ancient family at Milan, Italy, 1784; d. at Genoa, 10 April, 1849. He was descended from Baldassare Castiglione, the author of the "Cortegiano". Early in life he displayed a great aptitude for languages and numismatics and quickly acquired a mastery of almost all the Indo-Germanic and Semitic languages. In 1819 he published a description of the Cufic coins in the Gabinetto of Brera at Milan, under the title, "Monete cufiche del musee di Milano" (Milan, 1819). His principal work in Oriental literature is entitled "Mémoire géographique et numismatique sur la partie orientale de la Barbarie appelée Afrikia par les Arabes, suivi de recherches sur les Berbères atlantiques" (Milan, 1826). In this he endeavours to ascertain the origin and the history of the towns in Barbary whose names are found on Arabic coins. Outside of Italy he is perhaps best known by his edition, begun in 1819, of some fragments of the Gothic translation of the Bible by Ulfilas, which had been discovered in 1817 by Cardinal Mai among the palimpsests of the Ambrosian Library. At first Castiglione brought out some specimens in conjunction with the cardinal, but later at various times he published by himself a number of fragments of the Epistles of St. Paul. Besides these he wrote numerous unpublished works on linguistics.
BIONDELLI, Vita di C. O. Castiglione (Milan, 1856).
EDMUND BURKE
# Catholic Encyclopedia (1913)/Boso

From volume 2 of the work.
First Bishop of Merseburg, in the present Prussian Province of Saxony, and Apostle of the Wends, d. November, 970. He was a Benedictine monk of St. Emmeram in Ratisbon whence he was summoned to the court of Otto I. The emperor, considering the conversion of the lately subjugated Wends indispensable to the security of the German Empire, sent Boso to Christianize them. In the beginning Boso's mission appeared useless, owing to the hate of the Wends for the Germans who had deprived them of their liberty. Boso, however being a true apostle, did not despair, but studied the language of the Wends in order to preach to them in their own tongue. They appreciated the unselfish devotion with which Boso worked for their temporal and spiritual welfare, and their hatred soon turned into love. In 968 Boso was able to provide for the creation of three new sees, Merseburg, Meissen, and Zeitz. Being given his choice he selected Merseburg as his bishopric; Hugo, another Benedictine monk, became Bishop of Zeitz, and Burehard, of Meissen. All three were consecrated on Christmas Day~ 968, by their metropolitan, Adalbert of Magdeburg. Boso continued his missionary labors, but died on a visit to his native Bavaria.
THIETMAR, Chronicon Mersel, urgense, ed. LAPPENBERG, in Mon. Germ. Hist.: Script., II, 750; HAUCK, Kirchengesch, Deutschlands (Leipzig, 1906), III, 95 sqq.
MICHAEL OTT
# Catholic Encyclopedia (1913)/Boso (Breakspear)

From volume 2 of the work.
Third English Cardinal, date of birth uncertain, d. at Rome, about 1181. He was a Benedictine monk of St. Albans Abbey and the nephew of Adrian IV. Though this relationship was on the maternal side, Cardella states that Boso as well as Adrian IV bore the surname of Breakspear. He had a reputation not only for piety, but also for learning, and was esteemed by contemporary writers as among the most eminent theologians of his age. He compiled or wrote the lives of several eleventh and twelfth century popes, among them the life of his uncle, and indulged in the lighter accomplishment of versifying, examples of his poetic powers still existing in the Cotton MSS. in the British Museum, in the form of metrical lives of saints. He followed his uncle to Rome; and on the latter's elevation to the Papal Chair, was created by him Cardinal-Deacon of the title of Sts. Cosmas and Damian, in December, 1155, and was also appointed Camerlengo of the Holy See. Adrian sent Boso on a mission to Portugal; for what precise purpose does not transpire, but the fact is attested by the registers of Pope Innocent III. He also confided to him the governorship of the Castle of Sant' Angelo, being somewhat suspicious of the fidelity of the Roman populace. When Adrian IV died in 1159, dissensions arose in the conclave as to the choice of his successor, the result of which was the creation of a schism lasting seventeen years. Four cardinals in the imperial interest voted for Cardinal Octavian, who assumed the name of Victor IV, but he was acknowledged only by the Germans. On the very day of Adrian's burial in the Vatican basilica, 5 September, Cardinal Boso, who appears to have taken the lead, withdrew with the majority, twenty-three, of the cardinals within the fortress of Sant' Angelo to escape the vengeance of the antipope, and straightway elected as pope, Cardinal Rolando (Bandinelli) of Siena, who was consecrated under the name of Alexander III. The new pope was not unmindful of his obligations to Boso, and soon (1163) promoted him Cardinal-Priest of the title of St. Pudentiana. When Alexander made his memorable journey to Venice to receive the submission and allegiance of the Emperor Frederick, and to ratify the "Peace of Venice" (24 June, 1177) which closed the schism, he was accompanied by Boso. Alexander also entrusted Boso with a mission to Tuscany, an event attested by the registers of Alexander IV. Boso's name appears attached to many Bulls, both of Adrian IV and of Alexander III.
Dict. Nat. Biogr., V, 421; CARDELLA, Memorie Storiche de' Cardinali: EGGS, Purpura docta (Munich,1714-29); DUCHESNE, Liber Pontif., II, xxxix xliii, 351 446; WATTENBACH, Deutschlands Geschichtsquellen, 6th ed., II, 331; REUTER, Alexander III (1860-64) JAFFE, Regesta RR. PP., II, s. vv., Adrian 1V, Alexander III.
HENRY NORBERT BIRT
# Catholic Encyclopedia (1913)/Books of Adam

From volume 1 of the work.
​Adam, the Books of.—The Book of Adam or "Contradiction of Adam and Eve," is a romance made up of Oriental fables. It was first translated from the Ethiopian version into German by Dillman, "Das ehristliche Adambuch" (Göttingen, 1853), and into English by Malan, "The Book of Adam and Eve" (London, 1882). The "Pénitence d'Adam ", or "Testament d'Adam", is composed of some Syrian fragments translated by Renan (Journal asiatique, 1853. II, pp. 427–469). "The Penitence of Adam and Eve" has been published in Latin by W. Meyer in the "Treatises of the Royal Bavarian Academy of Sciences", XIV, 3 (Munich, 1879). To these are added "The Books of the Daughters of Adam", mentioned in the catalogue of Pope Saint Gelasius in 495–496, who identifies it with the "Book of Jubilees", or "Little Genesis", and also the "Testament of Our First Parents", cited by Anastasius the Sinaite, LXXXIX, col. 967.
Batiffol, Apocryphes, in Vig., Dict. de la Bible; W. Smith, Books of Adam, in Dict. Christ. Biography; David Mill, Dissertatio de Mohammedismo ante Mohammeden, in the Thesaurus d'Ugolino, XXIII, 1330; Weil, Bibl. Legenden der Muselmänner.
George J. Reid.