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

From volume 2 of the work.
A brilliant Flemish painter and engraver, born at Antwerp, 1556; died in Rome, 7 October, 1626. He first studied with Damiaen Oertelmans, a member of the guild of St. Luke in his native city. Fired by the news of the success of his brother Matthys, in Rome, he left his parents secretly and started for that city. He was detained at Lyons by lack of funds, and worked there in order to be able to continue his journey. At Rome he studied with his brother, but found his best inspiration later in the copies he made of the landscapes of Titian. With these as a basis he developed a vigorous and individual style of his own, the manifestations of which are said to have led greatly to the development of landscape art by their influence on Rubens, Annibale Carracci, and Claude Lorraine. He assisted his brother in his works at the Vatican, and on the death of the latter (b. about 1548, d. 1584) he continued his labours. Pope Gregory XIII gave him his brother's pension, and confided to him the work which they had jointly undertaken.
Bril's principal production in the Vatican is a landscape in fresco sixty-eight feet long, ordered by Pope Clement VIII for the Sala Clementina, in which appears St. Clement, with an anchor fastened to his neck, being cast into the sea. Bril worked in the Sistine Chapel, in Santa Maria Maggiore, and in the chapel of the Scala Santa in St. John Lateran. He introduced figures in the landscapes with much success, but in some of them appear compositions of Annibale Carracci. His "Duck Hunt", "Diana and Nymphs", "Fishermen", "Pan and Syrinx", "St. Jerome in Prayer" and three other landscapes are in the Louvre. His "Prodigal Son" is in the Antwerp Museum, and his "St. Paul in the Desert", "Boar Hunt" and "Triumph of Psyche" in the Uffizi at Florence. His works appear in number in all the principal European galleries.
LÜRKE, History of Art (tr. New York, 1881).
AUGUSTUS VAN CLEEF
# Catholic Encyclopedia (1913)/Paulinus of Pella

From volume 11 of the work.
Christian poet of the fifth century; b. at Pella in Macedonia, but of a Bordelaise family. He was the son of an official, which explains his birth in Macedonia and his sojourn at Carthage while he was a child. He soon returned to Bordeaux. He was probably the grandson of the poet Ausonius. At the age of eighty-three he composed an account of his life: "Eucharisticon Deo sub ephemeridis meae textu". His autobiography is a thanksgiving, although illness, loss of property, and dangers from invasion occupy more space in it than do days of happiness. The account is interesting, for it presents a sincere picture of the period, and the expression of exalted sentiments. Unfortunately the style and versification do not always correspond to the sincerity and the height of inspiration. The date is uncertain. The passage which apparently gives it (474 sqq.) is altered but may be between 459 and 465. The very name of the author has not been preserved by the single MS. of the poem. We know it only through Margarin de La Bigne, the author of the "Bibliotheca Patrum" (Paris, 1579, appendix, VIII), who had handled another manuscript giving the name of Paulinus. The "Eucharisticon" was published by W. Brandes in vol. I of "Poetae Christiani minores" (1888).
TEUFFEL, Gesch. d. rom. Literatur, §474, 4; EBERT, Gesch. d. Literatur des Mittelalters, I (Leipzig, 1889), 405; DUCHESNE, Fast. epis. de 1'ancienne Gaule, II (2nd ed., Paris, 1900), pt. II.
PAUL LEJAY
# Catholic Encyclopedia (1913)/Paulus Barbus

From volume 2 of the work.
Italian philosopher and theologian, b. at Soncino, Lombardy, and hence known also by the name of Soncinas which appears at the head of his books; d. at Cremona, 4 August, 1494. When a mere youth he entered the Dominican Order and made his philosophical and theological studies in its schools. He afterwards taught philosophy and theology with great success at Milan, Ferrara, and Bologna. At the time of his death he was prior of the Cremona Convent. Exhibiting extraordinary intellectual powers, and expressing his deep thoughts in eloquent speech and finished writing, he merited and received the esteem of his learned contemporaries, notably of Pico della Mirandola. Many of his writing were lost at an early date. The following have been printed frequently: (1) "Quaestiones super divina sapientia Aristotelis" (principal edition, Lyons, 1579); (2) "Divinum Epitoma quaestionum in IV libros senentiarum a principe Thomistarum Joanne Capreolo Tolesano disputatarum" (principal edition, Pavia, 1522). The place and date of (3) "In libros praedicabilium et praedicamentorum expositio" are unknown.
Quetif and Echard, Scriptores Ordinis Praedicatorum, I, 279.
ARTHUR L. MCMAHON
# Catholic Encyclopedia (1913)/Jean-François-Albert du Pouget

From volume 12 of the work.
Marquis de Nadaillac, b. in 1817; d. at Rougemont, Cloyes, 1 October, 1904; the scion of an old French family, and one of the most distinguished among modern men of anthropologic science. He devoted his earlier years to public affairs, and served in 1871 and 1877 respectively as prefect of the Departments of Basses-Pryénées and Indre-et-Loire, proving himself an able and sympathetic administrator. On completing his term of office he retired into private life and devoted himself to scientific research, chiefly in the lines of palæontology and anthropology, giving particular attention to American questions, upon which he was a leading authority. He had much to do with the exploration of the caves of southern France, being especially interested in the evidence of artistic development in the primitive occupants. He was probably the foremost authority on cave drawings. He studied deeply the relation of science to faith, and was one of the first to warn the French nation of the impending danger of race suicide. To a dignified presence he united an exquisite politeness which sprang from a kind heart. Of a spiritual temperament, he was an earnest Catholic. He died at his ancestral chateau of Rougemont, near Cloyes, Department of Eure-et-Loir, in his 87th year, and, as officially announced, "fortified by the sacraments of the Church", combining in himself the highest type of Christian gentleman and profound scientist. He was a member of learned societies in every part of the world, including several in the united States, and he held decorations from half a dozen Governments, besides being a chevalier of the Legion of Honour. He was also a correspondent of the Institute of France.
His published volumes and shorter papers cover a remarkably wide range of interest. In this country he is probably best known for his great work on Prehistoric America (in French), published in Paris in 1883, and in English at New York in 1884. Among other important papers may be noted those on "Tertiary Man" (1885); "Decline of the Birthrate in France" (1886); "The Glacial Epoch" (1886); "Manners and Monuments of Prehistoric Peoples" (Paris, 1888); "Origin and Development of Life upon the Globe" (1888); "Prehistoric Discoveries and Christian Beliefs" (1889); "Most Ancient Traces of Man in America" (1890); "The First Population of Europe" (1890); "The National Peril" (1890); "The Progress of Anthropology" (1891); "Intelligence and Instinct" (1892); "The Depopulation of France" (1892); "The Lacustrine Population of Europe" (1894); "Faith and Science" (1895); "Evolution and Dogma" (1896); "Unity of the Human Species" (1897); "Man and the Ape" (1898); "Painted or Incised Figures...of Prehistoric Caverns" (1904). Most of these appeared first, either in the journal of the Institute or in the Revue des Questions Scientifiques of Louvain and Brussels.
GAUDRY, in L'Anthropologie, XV, No. 5 (Paris, Sept., 1904); McGUIRE, in Am. Anthropologist, N. S., VII, No I (Lancaster, Jan., 1905).
JAMES MOONEY
# Catholic Encyclopedia (1913)/Jean-François Buisson de Saint-Cosme

From volume 13 of the work.
(Or JEAN-FRANÇOIS BISSON DE SAINT-COSME)
Born in Quebec, Canada, February, 1667; killed, 1707. Entering the Séminaire des Missions EtrangËres of Quebec, he was ordained in 1690 and after serving for a time at Minas, Nova Scotia (then Acadia), was assigned to the western mission. He laboured for a time at the Cahokia (Tamaroa) mission in Illinois, until succeeded by Father Jean Bergier, probably about 1698, after which he followed Fathers Montigny and Davion, of the same seminary, to the lower Mississippi, and took up his residence among the Natchez, about the present Natchez, Mississippi, establishing the first mission in the tribe, apparently about the end of 1699. The tribes of this region, however, were generally obdurate and neither secular missionaries nor Jesuits met with success, so that by the end of 1704 all but the Natchez mission had been abandoned, leaving Father St-Cosme alone. After several years of unrequited labour, he was finally murdered, with three French companions and a slave, while descending the Mississippi, being attacked while asleep by a party of the savage Shetimasha. To avenge this death, Bienville, Governor of Louisiana, summoned the Natchez and other friendly tribes to take up arms against the Shetimasha, with the result that the latter tribe was almost exterminated. A cousin of the same name was also a priest in Quebec (b. 1660; d. 1712).
SHEA, Catholic Missions (New York, 1854); Jesuit Relations, ed. THWAITES, LXV, note (Cleveland. 1896-1901); LA HAYE, Journal historique (New Orleans, 1831).
JAMES MOONEY
# Catholic Encyclopedia (1913)/Jean-François Gerbillon

From volume 6 of the work.
French missionary; born at Verdun, 4 June, 1654; died at Peking, China, 27 March, 1707. He entered the Society of Jesus, 5 Oct, 1670, and after completing the usual course of study taught grammar and humanities for seven years. His long-cherished desire to labour in the missions of the East was gratified in 1685, when he joined the band of Jesuits who had been chosen to found the French mission in China. Upon their arrival in Peking they were received by the emperor Kang-Hi who was favourable impressed by them and retained Gerbillion and Bouvet at the court. This famous monarch realized the value of the services which the fathers could render to him owing to their scientific attainments, and they on their part were glad in this way to win his favour and gain prestige in order to further the interests of the infant mission. As soon as they had learned the language of the country, Gerbillion with Pereyra, one of his companions, was sent as interpreter to Niptchou with the ambassadors commissioned to treat with the Russians regarding the boundaries of the two empires. This was but the beginning of his travels, during which he was often attached to the suite of the emperor. He made eight different journeys into Tatary. On one of these he was an eyewitness to the campaign in which Kang-Hi defeated the Eleuths. On his last journey he accompanied the three commissioners who regulated public affairs and established new laws among the Tatar-kalkas, who had yielded allegiance to the emperor. He availed himself of this opportunity to determine the latitude and longitude of a number of places in Tatary. Gerbillion was for a time in charge of the French college in Peking, and afterwards became superior-general of the mission. He enjoyed the special friendship and esteem of the emperor, who had a high opinion of his ability and frequently availed himself of his scientific and diplomatic services. He was withal a zealous missionary, and in 1692 obtained an edict granting the free exercise of the Christian religion. After the emperor's recovery from a fever, during which he was attended by Gerbillion and Bouvet, he showed his gratitude by bestowing on them a site for a chapel and residence. Gerbillion was a skilled linguist. He was the author of several works on mathematics, and wrote an account of his travels in Tatary. These relations are valuable for their accurate account of the typography of the country, the customs of the people, and also for the details of life of the missionaries at the court. Among his works are "Eléments de Géométrie" (1689), "Géométrie pratique et théoretique" (1690), "Eléments de philosphie". "Relations du huit Voyages dans la Grande Tartarie". A work entitled "Elementa Linguæ Tartaricæ" is also attributed to him.
Sommervogel, Biblioth. de la C. de J., III; Eyries in Biographie Universalis, s.v.
HENRY M. BROCK
# Catholic Encyclopedia (1913)/Jean-François La Harpe

From volume 8 of the work.
A French critic and poet, b. at Paris, 20 November, 1739; d. February, 1803. He was ten years old when his father, a Swiss nobleman in the service of France, died. He was cared for by Sisters of Charity and then sent as a free scholar to the Collège d'Harcourt. He began his literary career by some satirical couplets, on account of which he was imprisoned at Fort-l'Evêque. At the age of twenty he published "Héroïdes", preceded by "Essai sur l'héroïde", and followed by a second volume, "Héroïdes et Poésies fugitives" (Paris, 1762). In the following year, his tragedy "Warwick" met with a tremendous success. He then became intimately acquainted with Voltaire, whose "son" he professed to be, and whom he imitated so closely that he was nicknamed "the monkey of Voltaire". A few other tragedies-"Timoléon" (1764), "Pharamond" (1765), and "Gustave Wasa" (1766)-were a complete failure. In 1768 he entered the "Mercure" then a famous magazine, and contributed some remarkable articles. His drama, "Mélanie ou la religeuse" (1770), a violent attack upon the religious vows, the representation of which was forbidden by the censors, was enthusiastically received by the public and widely read, although it is the most tedious book that has ever been written. Three years in succession he won the prize in the competition instituted by the Freneh Academy, with his "Eloge de Henri IV" (1770), "Eloge de Fénelon" (1771), and "Eloge de Racine" (1772) respectively. In 1776 he was elected to the Academy. He then once more attempted to work for the stage and force the admiration of the public, but failed anew. His tragedies, "Menzicoff" (1776), "Les Barmécides" (1778), "Jeanne de Naples" (1781), "Les Brames" (1783), "Coriolan" (1784), and "Virginie" (1786), were received worse than coolly. "Philoctète" alone (1783) won some applause. In 1787 he was made professor of literature in the Lycée, a school recently established in Paris by Pilâtre du Rozier. The lectures he gave in that institution were published in eighteen volumes (Paris, 1799-1805) under the title of "Lycée, ou Cours de littérature". This work, although containing excellent chapters, is now antiquated. When the French Revolution broke out, he welcomed it with enthusiasm until he was sent to prison (1794). Once set free, he renounced his former ideas and became a zealous Catholic. His last works bear the stamp of his new-found faith. Among them may be mentioned: "De la guerre déclarée par nos derniers tyrans a la Raison, à la Morale, aux Lettres et aux Arts" (Paris, 1796); an epic in six books, "Le Triomphe de la Religion, ou le Roi Martyr", published after his death; "La prophétie de Cazotte", which was regarded by Sainte-Beuve as a masterpiece.
PEIGNOT, Recherches historiques, bibliographiques et litteraires sur la vie et les ouvrages de La Harpe (Paris, 1820); SAINTE-BEUVE, Causeries du Lundi, V; PETIT DE JULLEVILLE, Histoire de la langue et de la litterature francaises, VI (Paris, 1894).
LOUIS N. DELAMARRE
# Catholic Encyclopedia (1913)/Jean-Felix Nourrisson

From volume 11 of the work.
Philosopher, b. at Thiers, Department of Puy-de-Dôme, 18 July, 1825; d. at Paris, 13 June, 1899. He received his education in the college of his native city and in the Collège Stanislas (Paris), where, at the age of nineteen, immediately after completing his studies, he was appointed professor. In accordance with. the wishes of his father, he applied himself first to the study of law, but his own inclinations led him in another direction, and he finally decided to devote himself to philosophy. He was appointed to the chair of philosophy in the Collège Stanislas (1849), received the Doctorate (1852), and was made professor of philosophy successively in the Lycée de Rennes (1854), the University of Clermont-Ferrand (1855), the Lycée Napoleon, Paris (1858) and the Collège de France (1874). Nourrisson obtained three prizes in competitions on the philosophy of Leibniz (1860), and on the role of psychology in the philosophy of St. Augustine (1864), subjects proposed by the Institut de France. In 1870 he became a member of the Académie des Sciences morales et politiques in the section of philosophy. Nourrisson was one of the best representatives of French spiritualistic philosophy in the nineteenth century. Not only was he a deep thinker, a penetrating philosopher and historian, but a firm believer, convinced that "conscience remains hesitating, and that convictions come to nothing, unless the teachings of religion complete the data of reason" (letter to de Barante, 5 Dec., 1856.
Besides a number of reports, memoirs, and articles in the "Journal des Débats", "Revue des Deux Mondes", "Revue Contemporaine", "Correspondant", etc, Nourrisson's works are: "Quid Plato de ideis senserit" (Paris, 1852); "Essai sur la philosophie de Bossuet" (Paris, 1852); "Les Pères de l'Eglise latine" (Paris, 1856); "Le cardinal de Bérulle" (Paris, 1856); "Exposition de la théorie platonicienne des idées" (Paris, 1858); "Tableau des progrès de la pensée humaine depuis Thalès jusqu'à Leibniz" (Paris, 1858), the third edition was augmented and brought down to Hegel's time (1867); "Histoire et philosophie" (Paris, 1860); second enlarged edition under the title "Portraits et études" (Paris, 1863); "La philosophie de Leibniz" (Paris, 1880); "Ledixhuitième siècle et la Révolution française" (Paris, 1863), 2nd ed., 1873, under the title "L'ancienne France et la Révolution"; "La nature humaine: essais de psychologie appliquée" (Paris, 1865); "La philosophie de Saint-Augustin" (Paris, 1865); "Spinoza et le naturalisme contemporain" (Paris, 1866); "De la liberté et du hasard, essai sur Alexandre d'Aphrodisias" (Paris, 1870); "Machiavel" (Paris, 1875); "Trois révolutionnaires: Turgot, Necker, Bailly" (Paris, 1885); "Pascal, physicien et philosophe" (Paris, 1885); "Philosophes de la nature: Bacon, Bayle, Toland, Buffon" (Paris, 1887); "Défense de Pascal" (Paris, 1888); "Voltaire et le voltairianisme" (Paris, s. d.); "Rousseau et le rousseauisme" (Paris, 1904), a posthumous work edited by Paul Nourrisson.
THEDENAT, Une Carriere Universitaire, Jean-Fe1ix Nourrisson (Paris, 1901).
C.A. DUBRAY
# Catholic Encyclopedia (1913)/Jean-François Hubert

From volume 7 of the work.
The ninth Bishop of Quebec, born at Quebec, 23 February, 1739; died 17 October, 1799; son of Jacques-François, a baker, and Marie-Louise Maranda. After studying classics and theology at the seminary of Quebec, he waited six years before ordination, owing to the vacancy of the see, after Bishop Pontbriand's death (1760). When the Americans besieged Quebec (1775), he urged several students to join the defenders, and harboured and fed both wounded and prisoners of war. In 1781 he solicited the Huron Mission at Detroit. There, after four years of ministry, the news of his choice for the coadjutorship reached him. He was consecrated in 1786. In 1789 a group of English loyalists emigrated from the United States, planned the scheme of a mixed university, under the name of Royal Institution, for Catholics and Protestants alike, to be subsidized out of the revenues of the Jesuits' estates, an organization investing the State with the entire control of education and destined to destroy the faith and nationality of French Canadians. Bishop Hubert, in spite of opposition from unexpected quarters, successfully thwarted the plan. Of his two coadjutors, the first, Mgr Bailli de Messein, died in 1794, and was replaced by Mgr Pierre Denaut (1795). To supply the dearth of priests caused by the change of regime, Bishop Briand had, for thirty years, vainly begged the British Government for permission to recruit the clergy in France. When the Revolution cast numerous Frenchmen on England's hospitality, several exiled priests were allowed to enter Canada. Bishop Hubert warmly greeted these saintly auxiliaries, who replaced providentially the fast disappearing survivors of the Jesuit and Récollet Orders. In his report to the Propaganda (1794), Bishop Hubert mentions 160 priests, of whom 9 were in Nova Scotia and vicinity, and 4 in Upper Canada, and 160,000 Catholics, including Indians. While not more than 5 Catholics had apostatized since the conquest of the country, nearly 300 Protestants had joined the Church during the same period. Besides his two coadjutors, he had consecrated the first Vicar-Apostolic of Newfoundland, Bishop James O'Donel, O.S.F.; he had ordained 53 priests and confirmed over 45,000 souls. He was the first to suggest the division of his diocese, at the time vaster than the whole of Europe.
TÊTU, Les évêques de Québec (Quebec, 1889); GARNEAU, Histoire du Canada (Montreal, 1882).
LIONEL LINDSAY.
# Catholic Encyclopedia (1913)/Jean-François-Anne Landriot

From volume 8 of the work.
French bishop, b. at Couches-les-Mines near Autun, 1816, d. at Reims, 1874. Ordained in 1839 from the seminary of Autun, he became, after a few years spent at the cathedral, successively superior of the seminary, 1842; vicar-general 1850; Bishop of La Rochelle, 1856, and Archbishop of Reims, 1867. During his ten years stay at La Rochelle he restored the cathedral, organized the Propagation of the Faith and the Peter's-pence collections, and won a reputation as a pulpit orator. A true bishop, he made it a rule to announce personally the Word of God either in his cathedral or in some city of his diocese. At Reims, besides preaching many Advent and Lenten stations, he raised a large subscription for the pontifical army, established several educational institutions, founded an asylum for the aged, and intrusted St. Walfroy to the Priests of the Mission. As a member of the Vatican Council, he deemed inopportune the definition of papal infallibility, but, once decreed, he adhered to its promulgation and even wrote to his diocesans urging them to accept it unconditionally. Lacroix ("Mgr. Landriot pendant l'occupation allemande", Reims, 1898) shows Landriot's influence in allaying the measure of rigor resorted to by the victorious Germans during their occupation of Reims in 1870. In the question of the ancient classics Landriot refused to subscribe to the extreme views of Gaume and "L'Univers". An eloquent preacher, he was also an ascetic writer of note. Beside his pastoral works collected in the "(Euvres de Mgr. Landriot" (7 vols., Paris, 1864-74), we have from his pen, all published in Paris: "Recherches historiques sur les écoles littéraires du Christianisme" (1851); "Examen critique des lettres de l'Abbé Gaume sur le paganisme dans l'éducation" (1852); "La femme forte" (1862); "La femme pieuse" (1863); "La prière chrétienne" (1863); "Le Christ et la tradition" (1865); "Les béatitudes évangéliques" (1865); "Le Symbolisme" (1866); "L'Eucharistie" (1866); "La Sainte Communion" (1872); "L'Autorité et la liberté" (1872); "L'esprit chrétien dans l'enseignement" (1873); "Instructions sur l'oraison dominicale" (1873); "L'Esprit Saint" (1879), etc.
La France ecclesiastique (Paris, 1875); L'episcopat francais depuis le concordat jusqu a la separation (Paris, 1907), s.vv., La Rochelle and Reims: biographies by MENU (Reims, 1867), CAUSETTE (Reims, 1874), ARSAC (Reims, 1874), REIDOT (Autun, 1895).
J.F. SOLLIER