OpenLLM-France/wikimedia huggingface dataset:
# Clarel/Part 4/Canto 17
## 17. A Transition

"Fine, very fine," said Derwent light; "But, look, yon rustics there in sight Crossing the slope; and are they not Those Arabs that we saw in grot?"  "Why, who they be their garb bespeaks: 5 Yes, 'tis those Arab Catholics."  "Catholic Arabs? Say not that! Some words don't chime together, see.'  "Oh, never mind the euphony: We saw them worship, and but late. 10 Our Bethlehemites, the guard, they too Are Catholics. I talked with one, And much from his discourse I drew, Which the conventicles would shun: These be the children of the sun: 15 They like not prosing--turn the lip From Luther's jug--prefer to sip From that tall chalice brimmed with wine Which Rome hath graved, and made to shine For haughty West and barbarous East, 20 To win all people to her feast."  "So, so! But, glamoured in that school
Of taking shows and charmful rites, What ween they of Christ's genuine rule, These credulous poor neophytes? 25 Alas for such disciples! No, At mass before the altar, own, The celebrant in mystic gown To them is but a Prospero, A prince of magic. I deplore 30 That zeal in such conversions seeks Less Christians than good Catholics: And here one might append much more. But drop.--Yon vineyards they are fair. For hill-side scenery--for curve 35 Of beauty in a meek reserve-- 'Tis Bethlehem the bell may bear!" Longer he gazed, then turned aside.
 Clarel was left with Rolfe. In view Leaned Ungar, watching there the guide 40 Below, who passed on errand new. "Your judgment of him let me crave-- Him there," here lowly Rolfe.  "I would I were his mate," in earnest mood 45 Clarel rejoined; "such faith to have, I'd take the rest, even Crib and Cave.
 "Ah, you mistake me; him I mean, Our comrade, Ungar."  "He? at loss 50 I am: at loss, for he's most strange; Wild, too, adventurous in range; And suffers; so that one might glean An added import from the word The Tuscan spake: You bear a cross, 55 Referring to the straight-hilt sword."  "I know. And when the Arnaut ran, But yesterday, with arms how bright (Like wheeling Phcebus flashing light), Superb about this sombrous man-- 60
A soldier too with vouching tinge; Methought, O War, thy bullion fringe Never shall gladsome make thy pall. Ungar is Mars in funeral Of reminiscence--not in pledge 65 And glory of brave equipage And manifesto. But some keen Side-talk I had with him yestreen: Brave soldier and stout thinker both; In this regard, and in degree, 70 An Ethan Allen, by my troth, Or Herbert lord of Cherbury, Dusked over. 'Tis an iron glove, An armed man in the Druid grove."
# Clarel/Part 4/Canto 23
## 23. Derwent and Rolfe

There as they wend, Derwent his arm, Demure, and brotherly, and grave, Slips into Rolfe's: "A bond we have; We lock, we symbolize it, see;
Yes, you and I: but he, but he!" 5 And checked himself, as under warm Emotion. Rolfe kept still. "Unlike, Unlike! Don Hannibal through storm Has passed; yet does his sunshine strike. But Ungar, clouded man! No balm 10 He'll find in that unhappy vein;" Pausing, awaiting Rolfe again. Rolfe held his peace. "But grant indeed His strictures just--how few will heed! The hippopotamus is tough; 15 Well bucklered too behind. Enough: Man has two sides: keep on the bright."
"Two sides imply that one's not right; So that won't do."--"Wit, wit!"--"Nay, truth." "Sententious are ye, pithy--sooth!" 20 Yet quickened now that Rolfe began To find a tongue, he sprightlier ran: "As for his Jeremiad spells, Shall these the large hope countermand? The world's outlived the oracles, 25 And the people never will disband! Stroll by my hedge-rows in theJune, The chirruping quite spoils his tune."  "Ay, birds," said Rolfe; nor more would own. "But, look: to hold the censor-tone, 30 One need be qualified: is he?" "He's wise." "Too vehemently wise! His factious memories tyrannize And wrest the judgment." "In degree, Perchance." "But come: shall we accord 35 Credentials to that homely sword He wears? Would it had more of grace! But 'tis in serviceable case." "Right! war's his business." "Business, say you?" Resenting the unhandsome word; 40 "Unsay it quickly, friend, I pray you! Fine business driving men through fires To Hades, at the bidding blind Of Heaven knows whom! but, now I mind, In this case 'tis the Turk that hires 45 A Christian for that end."--"May be," Said Rolfe. "And pretty business too Is war for one who did instill So much concern for Lincoln Hugh Ground up by Mammon in the mill. 50 Or was it rhetoric?" "May be," Said Rolfe. "And let me hint, may be You're curt to-day. But, yes, I see: Your countryman he is. Well, well, That's right--you're right; no more I'll dwell: 55
Your countryman; and, yes, at heart Rather you sidled toward his part Though playing well the foil, pardee! Oh, now you stare: no need: a trick To deal your dullish mood a prick. 60 But mind you, though, some things you said By Jordan lounging in the shade When our discourse so freely ran? But whatsoe'er reserves be yours Touching your native clime and clan, 65 And whatsoe'er his thought abjures; Still, when he's criticised by one Not of the tribe, not of the zonc Chivalric still, though doggedly, You stand up for a countryman: 70 I like your magnanimity;" And silent pressed the enfolded arm As he would so transmit a charm Along the nerve, which might insure, However cynic challenge ran, 75 Faith genial in at least one man Fraternal in love's overture.
# Clarel/Part 4/Canto 25
## 25. The Invitation

Returned to harbor, Derwent sought His Mexic friend; and him he found At home in by-place of a court Of private kind--some tools around, And planks and joiner's stuff, and more, 5 With little things, and odds and ends, Conveniences which ease commends Unto some plain old bachelor. And here, indeed, one such a stay At whiles did make; a placid friar, 10 A sexton gratis in his way, When some poor brother did require The last fraternal offices.  This funeral monk, now much at ease, Uncowled, upon a work-bench sat-- 15 Lit by a greenish earthen lamp (With cross-bones baked thereon for stamp) Behind him placed upon a mat--
Engaged in gossip, old men's chat, With the limb-lopped Eld of Mexico; 20 Who, better to sustain him so On his one leg, had niched him all In one of some strange coffins there, A 'lean and open by the wall Like sentry-boxes.-- 25  "Take a chair, Don Derwent; no, I mean--yes, take A--coffin; come, be sociable."  "Don Hannibal, Don Hannibal, What see I? Well, for pity's sake!" 30  "Eh? This is brother Placido, And we are talking of old times, For, learn thou, that in Mexico First knew he matins and the chimes. But, come, get in; there's nothing else; 35 'Tis easy; here one lazy dwells Almost as in a barber's chair; See now, I lean my head."  "Ah, yes; But I--don't--feel the weariness: 40 Thanks, thanks; no, I the bench prefer.-- Good brother Placido, I'm glad You find a countryman." And so
For little time discourse he made; But presently--the monk away 45 Being called--proposed that they should go, He and Don Hannibal the gray, And in refectory sit down That talk might more convenient run.  The others through the courts diverge, 50 Till all to cots conducted fare Where reveries in slumber merge, While lulling steals from many a cell A bee-like buzz of bed-side prayer-- Night in the hive monastical. 55
And now--not wantonly designed Like lays in grove of Daphne sung,
But helping to fulfill the piece Which in these cantoes finds release, Appealing to the museful mind-- 60 A chord, the satyr's chord is strung.
# Catholic Encyclopedia (1913)/Francisco Xavier Alegre

From volume 1 of the work.
​Alegre, Francisco Xavier, historian, b. at Vera Cruz, in Mexico, or New Spain, 12 November, 1729; d. at Bologna, 16 August, 1788. He entered the Society of Jesus in 1747, and soon acquired a reputation of unusual learning in everything related to the classics. He occupied a chair at the Jesuit college at Habana and afterwards at Mérida in Yucatan; recalled to Europe in 1767, he settled at Bologna, he died there of apoplexy, He left quite a number of shorter works, mostly translations of classics. Among them are the "Alexandriadas" (1773, Italy), the "Iliad" in Latin (Rome, 1788), "Homeri Batrachiomachia" in Latin (Mexico, 1789), together with fragments of Horace and a good translation into Spanish of the first three cantos of the "Art Poétique" of Boileau. But the work for which he is especially noted is his "History of the Society of Jesus in New Spain" (ed. Bustamente, Mexico, 1841). Although composed at a time when the order was persecuted in Spanish colonies, and often with great rigor, the tone of this most valuable work, indispensable for the study of the colonial history of Mexico and of many of its Indian tribes, is dignified and free from attacks upon Spain and the Spaniards.
Béristain de Souza, Biblioteca hispano-americana sententrional I, (Mexico, 1818); Alegre, Historia de la Compañia de Jésus in Neuva España (Mexico, 1841); Opúsculos ineditos, Latinos y Castellanos, del Padre Francisco Xavier Alegre (Mexico, 1889); Bancroft, Native Races of the Pacific States; History of the Pacific States.
Ad. F. Bandelier.
# Catholic Encyclopedia (1913)/Francisco Sarmiento de Mendoza

From volume 10 of the work.
A Spanish canonist and bishop; b. of a noble family at Burgos; d. 1595, at Jaen. He made such progress in his studies at Salamanca that at the age of 21 years he already occupied a professorial chair in canon law. After being auditor for six years at Valladolid, he was appointed auditor of the rota in Rome and held this office for twelve years. In 1574 he became Bishop Astorga, whence he was transferred to the more important See of Jaen in 1580. He was a model bishop and extremely charitable. He wrote some works on canon law the best known of which are "Selectarum interpretationum libri VIII" (Rome, 1571, Burgos, 1573, 1575, Antwerp, 1616), and "De redditibus eccleciasticis" (Rome, 1569, Burgos, 1573, 1575). In the latter, which is dedicated to Pius V, he argues again the famous canonist Martin Azpilcueta, that clerics are not bound in justice, but only in charity, to give to the poor that part of their revenues which is not necessary for their own sustenance. His complete works were published in three volumes (Antwerp, 1616).
ANTONIO, Bibliotheca Hispana nova (Madrid, 1783-8), I, 476; SCHULTE, Die Geschichte der Quellen und Literatur des Canonichen Rechtes (Stuttgart, 1880), I, 29.
MICHAEL OTT
# Catholic Encyclopedia (1913)/Francisco Torres

From volume 14 of the work.
(TURRIANUS.)
Hellenist and polemicist, born in Herrera, Palencia, about 1509; died at Rome, 21 November, 1584. He was the nephew of Dr. Torres, Bishop of the Canaries. He studied at Salamanca and lived in Rome with Cardinal Salviati and Seripando. In 1562 Pius IV sent him to the Council of Trent, and on 8 January, 1567, he became a Jesuit. He was professor at the Roman College, took part in the revision of the Sixtine Vulgate, and had Hosius and Baronius for literary associates. His contemporaries called him helluo librorum for the rapidity with which he examined the principal libraries. He defended the doctrines of the Immaculate Conception, the authority of the sovereign pontiff over the council, the Divinely appointed authority of bishops, Communion under one kind for the laity, the authenticity of the Apostolic Canons and the Pseudo-Isidorian decretals, and pleading the antiquity of the feast of the Presentation of the Blessed Virgin, which Pius V had suppressed, worked for its reinstatement. Blondel accuses him of want of critical judgment, and Nadal of mordacity against Protestants. He wrote more than seventy books, principally polemical, against Protestants, and translations especially of Greek Fathers, many treatises of whose works he found hidden away in libraries.
SOTUELLUS, Bibliotheca Scriptorum S. J. (Rome, 1676), 260; NIEREMBERG, Varones ilustres, V (Bilbao, 1890), 57; NICOLAS ANTONIO, Bibliotheca Hispano Nova, I (Madrid, 1783). 487; HURTER, Nomenclator, I (Innsbruck, 1892). 105; SOMMERVOGEL, Bibliothèque, VIII (Brussels, 1898), 113 sqq.
Pérez Goyena.
# Catholic Encyclopedia (1913)/Regino of Prüm

From volume 12 of the work.
Date of birth unknown; d. at Trier in 915. According to the statements of a later era Regino was the son of noble parents and was born at the stronghold of Altrip on the Rhine near Speyer. Nothing is known concerning his life until he was elected abbot of Prüm in 892. From his election as abbot and from his writings, it is evident that he had entered the Benedictine Order, probably at Prüm itself, and that he had been a diligent student. The rich and celebrated Abbey of Prüm suffered greatly during the ninth century from the marauding incursions of the Normans. It had been twice seized and ravaged, in 882 and 892. After its second devastation the Abbot Farabert resigned his office and Regino was elected his successor. His labours for the restoration of the devastated abbey were hampered by the struggle between contending parties in Lorraine. In 899 Regino was driven from his office by Richarius, later Bishop of Liège, the brother of Count Gerhard and count Mattfried of Hennegau. Richarius was made abbot; Regino resigned the position and retired to Trier, where he was honourably received by Archbishop Ratbod. He supported the archbishop in the latter's efforts to carry out ecclesiastical reforms in that troubled era, rebuilt the Abbey of St. Martin that had been laid waste by the Normans, accompanied the archbishop on visitations, and used his leisure for writing. At Ratbod's suggestion he wrote his work on ecclesiastical discipline for use in ecclesiastical visitations (see CANONS, COLLECTIONS OF ANCIENT, III, 286); he also wrote a treatise "De harmonica institutione" [ed. Coussemaker, "Scriptores de musica medii aevi", II (Paris, 1867), 1-73], for the improvement of liturgical singing; further, his great historical work, the chronicle (see ANNALS, I, 533). Regino was buried in the monastery of St. Maximin near Trier.
MARX, Gesch. des Erzstiftes Trier, II, Pt. I (Trier, 1860), 296 sqq.; EBERT, Allgem. Gesch. der Lit. des Mittelalt. im Abendlande, III, 226 sqq.; WATTENBACH, Deutschlands Geschichtsquellen im Mittelalt. (7th ed.), I, 311.
J.P. KIRSCH
# Catholic Encyclopedia (1913)/Reginald of Piperno

From volume 12 of the work.
Dominican, theologian, companion of St. Thomas Aquinas, b. at Piperno about 1230; d. about 1290. He entered the Dominican Order at Naples. St. Thomas chose him as his socius and confessor at Rome about 1260. From that time Reginald was the constant and intimate companion of the saint, and his testimony is continually cited in the process of Thomas' canonization. To this disciple Thomas dedicated several of his works. In 1272 Reginald was cured of a fever by the prayers of the saint. The same year he began to teach with Thomas at Naples. He attended at the death-bed of the holy doctor, received his general confession, and pronounced the funeral oration (1274). He returned to Naples, and probably succeeded to the chair of his master. Reginald collected all the works of St. Thomas. Four of the "Opuscula" are reports he made of lectures delivered by the Saint, either taken down during the lecture or afterwards written out from memory. These are: "Postilla super Joannem" (corrected by St. Thomas), "Postillae super Epistolas S. Pauli", "Postilla super Tres Nocturnos Psalterii", "Lectura super Primum de Anima". Reginald is also considered by some as the compiler of the Supplement to the Summa Theologica. The funeral discourse published at Bologna in 1529 under the name of Reginald is the work of the Italian humanist Flaminius.
QUÉTIF-ECHARD, Scriptores Ord. Praed. Paris 1721) I, 382; MANDONNET, Des écrits authentiques de S. Thomas D"Aquin (Fribourg, 1910) 37-41, 52-3, 153-4.
J. A. McHugh.
# Catholic Encyclopedia (1913)/Regionarii

From volume 12 of the work.
The name given in later antiquity and the early Middle Ages to those clerics and officials of the Church of Rome who were attached neither to the papal palace or patriarchium, nor to the titular churches of Rome, but to whom one of the city regions, or wards, was assigned as their official district. For internal administration the city of Rome was a divided by the Emperor Augustus into fourteen regions. From the fourth century developed (evidently in connection with the seven Roman deacons) an ecclesiastical division into seven regions, which gradually replaced the earlier civil divisions. Many branches of the ecclesiastical administration were arranged in accordance with the seven regions - especially the care of the poor, provision for the maintenance of the churches, and whatever else pertained primarily to the office of the deacons, one of whom was appointed over each of the seven regions (diaconus regionarius). As the deacons were assisted by seven subdeacons, we also find the term subdeaconus regionarius. The notaries and defensores employed in the administration of the regions were also known as notarii regionarii and defensores regionarii. There is also occasional mention of acolyti regionarii. Little is known about the functions exercised by these regionarii, as in general concerning the ecclesiastical administration in ancient Rome, in as far as it affected the regions.
DE ROSSI, Roma sotteranea cristiana, III (Rome, 1877), 514 sqq.: PHILLIPS, Kirchenrecht, VI, 316 sqq.; HINSCHIUS, Kirchenrecht, I, 375, sqq.
J.P. KIRSCH
# Catholic Encyclopedia (1913)/Regulars

From volume 12 of the work.
(Lat. regula, rule).
The observance of the Rule of St. Benedict procured for the monks at an early period the name of "regulars". The Council of Verneuil (755) so refers to them in its third canon, and in its eleventh canon speaks of the "ordo regularis" as opposed to the "ordo canonicus", formed by the canons who lived under the bishop according to the canonical regulations. There was question also of a "regula canonicorum", or "regula canonica", especially after the extension of the rule which St. Chrodegang, Bishop of Metz, had drawn up from the sacred canons (766) [cf. capitularies (n. 69 circa 810, n. 138 of 818, 819, ed. Alf. Boretii)]. And when the canons were divided into two classes in the eleventh century, it was natural to call those who added religious poverty to their common life regulars, and those who gave up the common life, seculars. Before this we find mention of "sæculares canonici" in the Chronicle of St. Bertin (821) (Martène, Anecdot., III, 505). In fact as the monks were said to leave the world (St. Augustine, Serm. 40 de div.), sometimes those persons who were neither clerics nor monks were called seculars, as at times were clerics not bound by the rule. Sometimes also the name "regulars" was applied to the canons regular to distinguish them from monks. Thus the collection of Gratian (about 1139), C. xix, q. 2, c. 2 and q. 3, c. 1, speaks of canons regular, who make canonical profession, and live in a regular canonicate, in opposition to monks who wear the monastic habit, and live in a monastery. But the Decretals of Gregory IX, promulgated 5 Sept., 1234, use the word "regularis" in a more general sense, in book III, ch. xxxi, which is entitled "De regularibus et transeuntibus ad religionem". However in ch. xxxv "De statu monachorum et canonicorum regularium" the distinction returns, disappearing in the corresponding book and chapter of the Decretals of Boniface VIII (3 March, 1298), t. XVI, in 6, which is entitled merely "De statu regularium" and reappearing in the collection of Clementines (25 Oct., 1317) but with the conjunction vel, which indicates the resemblance between them. (Although another edition has et, the title of ch. x, c. 3 Clem. in the official edition reads "De statu monachorum, vel canonicorum regularium".)
From that time, while the word "religious" is more generally used, the word "regular" is reserved for members of religious orders with solemn vows. It means strictly those religious who have made solemn profession. Those who have taken simple vows in the Society of Jesus are also regulars in the proper sense according to the Constitution "Ascendente" of Gregory XIII. Writers are not all agreed on the question whether the religious of other orders can properly be called regulars before solemn profession. The novices of religious orders are regulars only in the wider meaning of the word.
A. Vermeersch.
# Catholic Encyclopedia (1913)/Regulæ Juris

From volume 12 of the work.
("Rules of Law")
General rules or principles serving chiefly for the interpretation of laws. In a specific sense, however, regulæ juris are certain fundamental laws in the form of axioms found in the "Corpus Juris", eleven inserted by Gregory IX at the end of the fifth Book of Decretals, eighty-eight by Boniface VIII in the last title of Liber Sextus Decretalium. These rules are an exposition of several laws on the same subject, conclusions or deductions, rather than principles of law drawn from constitutions or decisions, and consequently reserved to the last title of the two books mentioned, in imitation of Justinian in the "Digest" (L, l, tit. 17). While these rules are of great importance, it must be stated that few general statements are without exception. Some of the axioms are applicable in all matters, others are confined to judicial trials, benefices, etc. As examples the following are taken from the Liber Sextus: No one can be held to the impossible (6); Time does not heal what was invalid from the beginning (18); What is not allowed to the defendant, is denied to the plaintiff (32); What one is not permitted to do in his own name, he may not do through another (47).
REIFFENSTEUL, Jus. Canon. (Antwerp, 1755), tr. De Regulis Juris; WERNZ, Jus Decretalium, I (Rome, 1898), n. 140; TAUNTON, The Law of the Church (London, 1906).
ANDREW B. MEEHAN
# The Jolly Miller

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* "The Jolly Miller", traditional folk song (Roud 503)
* "The Jolly Miller" (1799), a Scottish chapbook printed in Glasgow

### See also

* The Jolly Miller of Dee
# The Jolly Corner

* "The Jolly Corner" in The English Review 1 (1) (December 1908): 5–35.
    — First publication in any form.
* "The Jolly Corner" in The Novels and Tales of Henry James 17 (New York: Charles Scribner's Sons, 1909): 433–486.
    — The "New York Edition". First appearance in book form, slightly revised by James from the serial text.
* The Jolly Corner (London: Martin Secker, 1919) (The Uniform Edition of the Tales)
    — First separate book edition
* "The Jolly Corner" in The Altar of the Dead, The Beast in the Jungle, The Birthplace, and Other Tales (London: Macmillan & Co., 1922): 385–429.
    — Volume 22 of The Novels and Stories of Henry James, the first posthumous collection of James' works; uses the "New York Edition" text.