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

From volume 4 of the work.
A titular see in the province of Hellespont, suffragan of Cyzicus. Four or five bishops are known, from 431 or 451 to 879 (Lequien, Or. Christ., I, 775). Dardanus figures in "Notititiæ episcopatuum" as late as the twelfth or thirteenth century. The town seems to have been situated some seven miles south-west of the Dardanelles, near Kefez Bournou. However, the town called Dardanelles (Gr. Dardanellia; Turk. Kaleh-i-Sultanieh, "imperial fortress"; and commonly Tchanak Kaleh, "the fortress of pottery") is the modern representative of the ancient Dardanus. It is an important port on the straits which unite the Marmora with the Mediterranean (Straits of Dardanelles, the ancient Hellespont). The population is about 8000 (Turks, Greeks, Jews, a few Armenians, and Europeans). The little Catholic parish is conducted by a secular priest and the school is under Georgian Sisters, Servants of Mary. There is also an American Protestant mission. Dardanelles is the chief town of a sanjak, which depends directly on the Sublime Porte, and is strongly fortified. Every ship entering or quitting the straits must stop at Dardanelles and show the imperial firman, or permit, to enter or leave. Trade is rather active. Industry is represented by curious earthenware. Not far from the town is the hill of Hissaalik, the scene of some of Schliemann's important excavations. The entire region is covered with interesting ruins.
CUINET, La Turquie d'Asie (Paris, 1894), III, 689 sqq.
S. Pétridès.
# Catholic Encyclopedia (1913)/Daughters of the Cross (2)

From volume 16 of the work.
A French institute.
The first steps towards the foundation of this society were taken in 1625 at Roy, Picardy, by Père Pierre Guérin, Françoise Unalet, and Marie Fannier to provide for the Christian education of girls. The members were not bound by vows. After a happy beginning the organization was almost wrecked by a series of civil misfortunes. A few years later, however, some of its adherents came in contact with Mme. Marie l'Huillier de Villeneuve, who became interested in their work and was encouraged to assist in it by St. Vincent de Paul. She established a house near Paris, in 1651, and with the approval of Archbishop Jean-François de Gondi of Paris, introduced the obligation of making vows. This innovation was opposed by the older houses, and led to the formation of two branches of the society, one secular, and the other religious; papal approbation was obtained for the latter in 1668. Both institutes spread rapidly throughout France, under diocesan control, and noteworthy constitutions were drawn up by Mgr. de Rochebonne, Bishop of Noyon, in 1728. During the French Revolution the sisters were utterly dispersed. A community was established again at St. Quentin on 23 March, 1828; it continued, however, to languish, till Mgr. Simony, Bishop of Soissons, reorganized the institute in 1837, basing his rules partly on those of St. Ignatius, and partly on the old regulations. These were approved by the Holy See on 15 April, 1847. Thereafter the organization spread widely and branches were established eventually at La Louviere, Belgium, and in England at Boscombe, Southsea, and Ryde.
BAHEZRE, Filles de la Croix de Paris pendant la Revolution (Paris, 1908); HEIMBUCHER, Die Orden und Kongregationen, III (Paderborn, 1908), 542; HELYOT, Dict. des ordres religieux, IV (Paris, 1859), 335-42; STREBER in Kirchenlexikon, VII, 1090-1.
A. A. MacErlean.
# Catholic Encyclopedia (1913)/Dansara

From volume 4 of the work.
A titular see in Osrhoene. Stephanus Byzantius mentions Dansara as a town near Edessa (Orfa). Procopius (De ædif., II, 6) says it was one of the castles around Theodosiopolis (Rhæsina), which were fortified by Justinian. Dansara, probably at the same time, became an episcopal see suffragan to Edessa, for it figures in the "Notitia episcopatuum" of the Patriarch of Antioch, Anastasius (Vailhé in Echos d'Orient, X, 90 sqq. and 139 sqq.), and its bishop Nonnus was present at the Fifth Oecumenical Council, held at Constantinople in 553 (Lequien, Or. Christ., II, 983). The see must have disappeared on account of the Arabian invasions, as no other bishop is known. It is not certain that it was still in existence in the tenth century (Vailhé in Echos d'Orient, X, 90 sqq.). The site of the city has not been identified. Its name is often written Dausara; such forms as Lansara, etc. are incorrect. The Latin titular see has recently been suppressed.
S. Pétridès.
# Catholic Encyclopedia (1913)/Daughters of Jesus

From volume 8 of the work.
Founded at Kermaria, in the Diocese of Vannes, France, in 1834, for the care of the sick poor, and the education of girls. The congregation received government authorization 31 October, 1842. In 1893 a provincial house for Canada was founded at Three Rivers. The sisters in Canada number (1910) 267, choir and lay, in charge of 25 schools, chiefly model and elementary, in addition to 9 boarding schools, a hospital, and an orphanage; they also have the domestic care of 2 religious houses. In the United States they conduct an academy and hospital at Lewiston, Montana, and the school connected with the French parish at Waltham, Massachusetts. The congregation has over 200 convents throughout the world.
Heimbucher, Orden und Kongregationen (Paderborn, 1908); Le Canada ecclesiastique (1910).
F. M. RUDGE
# Catholic Encyclopedia (1913)/Daughters of the Cross (1)

From volume 16 of the work.
Cross, Daughters of the, a Belgian religious congregation founded in 1833 at Liège, by Jean-Guillaume Habets, curé of the Holy Cross, and Mlle. Jeanne Haze (later Mere Marie-Thérèse). The institute is under the protection of the Blessed Virgin and St. Teresa, and its rules are based on those of St. Ignatius. The nuns, who received papal recognition on 1 Oct., 1845, and had their statutes approved by the Holy See on 9 May, 1851, recite the Office of the Blessed Virgin daily. They make perpetual vows, which are renewed annually on 8 Sept. The chief end of the institute is to honour Christ in His weak and suffering members and to cultivate devotion to Our Lady of Sorrows. The main work of the Sisters is the education of poor girls, but they have also established orphanages, and homes for the poor; they nurse the sick, and have shown their devotion on the battlefield in the German wars of 1866 and 1870. At present they have 40 establishments in Belgium, 18 in the German Empire, 12 in India, and 16 in England, whither they first went in 1863. In April, 1899, they opened a new English novitiate at Carlshalton, Surrey. Mère Marie-Thérèse was born at Liège on 27 February, 1782 and died there on 8 Feb., 1876, having passed forty-three years in religion. The process of her beatification has been commenced and the decree for the "Commissio Introductionis Causae" was signed by Pius X on 13 Dec., 1911.
Steele, Convents of Great Britain (London, 1902), 232-5; Heimbucher, Die Orden und Kongregationen, III, 387.
A. A. MacErlean
# Catholic Encyclopedia (1913)/Sts. Trasilla and Emiliana

From volume 15 of the work.
Aunts of St. Gregory the Great, virgins in the sixth century, given in the Roman Martyrology, the former on 24 December, the latter on 5 January. St. Gregory (Hom. XXXVIII, 15, on the Gospel of St. Matthew, and Lib. Dial., IV, 16) relates that his father, the Senator Gordian, had three sisters who vowed themselves to God and led a life of virginity, fasting, and prayer in their own home on the Clivus Scauri in Rome. They were Trasilla (Tarsilla, Tharsilla, Thrasilla), Emiliana, and Gordiana. Gordiana, led on at first by the words and example of her sisters, did not persevere but returned to the vanities of the world. After many years in the service of God, St. Felix III, an ancestor, appeared to Trasilla and bade her enter her abode of glory. On the eve of Christmas she died, seeing Jesus beckoning. A few days later she appeared to Emiliana, who had followed well in her footsteps, and invited her to the celebration of Epiphany in heaven. Tradition says that their relics and those of their mother, St. Silvia, are in the Oratory of St. Andrew on the Celian Hill.
FRANCES MERSHMAN
# Catholic Encyclopedia (1913)/Studion

From volume 14 of the work.
(Latin Studium), the most important monastery at Constantinople, situated not far from the Propontis in the section of the city called Psamathia. It was founded in 462 or 463 by the consul Studios (Studius), a Roman who had settled in Constantinople, and was dedicated to St. John the Baptist. Its monks came from the monastery of Acoemetae. At a later date the laws and customs of Studion were taken as models by the monks of Mount Athos and of many other monasteries of the Byzantine Empire; even today they have influence. The Studites gave the first proof of their devotion to the Faith and the Church during the schism of Acacius (484- 519); they also remained loyal during the storms of Iconoclastic dispute in the eighth and ninth centuries. They were driven from the monastery of Studion and the city by Emperor Constantine Copronymus; after his death (775), however, some of them returned. Abbot Sabbas zealously defended the Catholic doctrines against the Iconoclasts at the Seventh Ecumenical Council in Nicaea (787). His successor was St. Theodore of Studion to whom the monastery owes the most of its fame, and who especially fostered study. During St. Theodore's administration also the monks were harassed and driven away several times, some of them being put to death. Theodore's pupil Naucratius re-established discipline after the Iconoclastic dispute had come to an end. Abbot Nicholas (848-5 and 855-58) refused to recognize the Patriarch Photius and was on this account imprisoned in the Studion. He was succeeded by five abbots who recognized the patriarch. The brilliant period of the Studion came to an end at this time. In the middle of the eleventh century, during the administration of Abbot Simeon, a monk named Nicetas Pectoratus (Stethatos) made a violent attack on the Latins in a book which he wrote on unleavened bread, the Sabbath, and the marriage of priests. In 1054 he was obliged to recant in the presence of the emperor and of the papal legates and to throw his book into the fire, but he began the dispute again later. As regards the intellectual life of the monastery in other directions it is especially celebrated for its famous school of calligraphy which was established by St. Theodore. In he eighth and eleventh centuries the monastery was the centre of Byzantine religious poetry; a number of the hymns are still used in the Greek Church. Besides St. Theodore and Nicetas, a number of other theological writers are known. In 1204 the monastery was destroyed by the Crusaders and was not rebuilt until 1290; the greater part of it was again destroyed when the Turks captured Constantinople (1453). The only part now in existence is the Church of St. John Baptist, probably the oldest remaining church in Constantinople, a basilica which still preserves from the early period two stories of columns on the sides and a wooden ceiling, and which is now the mosque Imrachor-Dschamissi.
Klemens Löffler.
# Catholic Encyclopedia (1913)/Sts. Wigand

From volume 15 of the work.
(Also rendered VENANTIUS).
Three saints of this name are mentioned in the Roman Martyrology:
(1) SAINT WIGAND, bishop and martyr, 1 April. His body with many others was brought from Dalmatia in 640 by Pope John IV. He was the successor of St. Domnio in the See of Salona, if not immediately, at least before 312. Zeiller (Bessarione, Serm. II, IV, 1903, 335) makes him the founder of the episcopal see and places his death in 270 (Anal. boll., XXIII, 1904, 6). His name is not found in the early martyrologies, but for the first time in a Hungarian calendar of the twelfth century. His relics are in the baptistery of the Lateran Basilica, which contains his picture in mosaic. He is venerated at Toledo also.
(2) SAINT WIGAND, martyr, 18 May, a youth of fifteen, well trained in religious life by Porphyrius, who, with ten unnamed companions, suffered martyrdom A. D. 254 under Decius at Camerino, Umbria. He is honoured as principal patron of Camerino and of Fabriano, where they also celebrate the translation of his relics on 28 March. He is represented as a Roman knight with banner and sword. The Roman Breviary gives proper hymns for his feast. The apocryphal Passio (Acta SS., May, IV, 436) is a simple imitation of the Acts of St. Agapitus of Praeneste (Günter, "Legendenstudien", Cologne, 1906, 24). It relates many wonderful occurrences: the king, Antiochus, makes use of all possible means to induce Venantius to deny his faith, but in vain; angels protect the martyr from death by fire, smoke, etc.; his constancy converts the trumpeter Anastasius; and when he is beheaded, earthquakes and lightning accompany his death.
(3) SAINT WIGAND, abbot, 13 Oct., lived in the latter half of the fifth century. He was a native of Berri. He joined the monks of St. Martin of Tours, and was soon elected abbot. His life (Acta SS., Oct., VI, 211) was written by St. Gregory of Tours. Trithemius and Wion make him a Benedictine.
FRANCIS MERSHMAN
# Catholic Encyclopedia (1913)/Sts. Willibald and Winnebald

From volume 15 of the work.
(WUNIBALD, WYNNEBALD).
Members of the Order of St. Benedict, brothers, natives probably of Wessex in England, the former, first Bishop of Eichstätt, born on 21 October, 700 (701); died on 7 July, 781 (787); the latter, Abbot of Heidenheim, born in 702; died on 18 (19) December, 761. They were the children of St. Richard, commonly called the King; their mother was a relative of St. Boniface. Willibald entered the Abbey of Waltham in Hampshire at the age of five and was educated by Egwald. He made a pilgrimage to Rome in 722 with his father and brother. Richard died at Lucca and was buried in the Church of St. Frigidian. After an attack of malaria Willibald started from Rome in 724 with two companions on a trip to the Holy Land, passed the winter at Patara, and arrived at Jerusalem on 11 November, 725. He then went to Tyre, to Constantinople, and in 730 arrived at the Abbey of Monte Casino, after having visited the grave of St. Severin of Noricum in Naples. In 740 he was again at Rome, whence he was sent by Gregory III to Germany. There he was welcomed by St. Boniface, who ordained him on 22 July, 741, and assigned him to missionary work at Eichstätt. Possibly the ordination of Willibald was connected with Boniface's missionary plans regarding the Slavs. On 21 October, 741 (742), Boniface consecrated him bishop at Sülzenbrücken near Gotha. The Diocese of Eichstätt was formed a few years later. Winnebald had, after the departure of his brother for Palestine, lived in a monastery at Rome. In 730 he visited England to procure candidates for the religious state and returned the same year. On his third visit to Rome, St. Boniface received a promise that Winnebald would go to Germany. Winnebald arrived in Thuringia on 30 November, 740, and was ordained priest. He took part in the Concilium Germanicum, 21 April, 744 (742), was present at the Synod of Liptine, 1 March, 745 (743), subscribed Pepin's donation to Fulda, 753; joined the League of Attigny in 762; and subscribed the last will of Remigius, Bishop of Strasburg. With his brother he founded the double monastery of Heidenheim in 752; Winnebald was placed as abbot over the men, and his sister, St. Walburga, governed the female community. Winnebald's body was found incorrupt eighteen years after his death. His name is mentioned in the Benedictine Martyrology. Willlbald blessed the new church of Heidenheim in 778. His feast occurs in the Roman Martyrology on 7 July, but in England it is observed by concession of Leo XIII on 9 July. A costly reliquary for his remains was completed in 1269.
FRANCIS MERSHMAN
# Catholic Encyclopedia (1913)/Sts. Vitalis and Agricola

From volume 15 of the work.
Martyred at Bologna about 304 during Diocletian's persecution. Agricola, who was beloved for his gentleness, converted his slave, Vitalis, to Christianity; they became deeply attached to each other. Vitalis was first to suffer martyrdom, being executed in the ampitheatre. By his tortues and by flattery the persecutors sought in vain to win over Agricola, whom they finally crucified. Both martyrs were buried in the Jewish graveyard. In 393 St. Ambrose and Bishop Eusebius of Bologna transferred the remains of the martyrs to a church. Ambrose took some of the blood, of the cross, and the nails to Florence, placing these relics in the church erected by the saintly widow Juliana. On this occasion he delivered an oration in praise of virginity, with special reference to the three virgin daughters of Juliana. His mention of the martyrs Agricola and Vitalis in the first part of the oration is the only authority for their lives ("De exhortatione virginitatis", cc. i-u, in P.L., XVI, 335). The feast of the two martyrs is observed on 4 November. In 396 other relics were sent to St. Victricus, Bishop of Rouen, and, about the same date, to St. Paulinus of Nola and others.
Acta SS., Nov., II, 233-53; Ruinart, Acta martyrum (Ratisbon, 1869), 491-94.
Gabriel Meier.
# Catholic Encyclopedia (1913)/Onofrio Panvinio

From volume 11 of the work.
Historian and archaeologist, born at Verona, 23 February, 1530; died at Palermo, 7 April, 1568.
At eleven he entered the Augustinian Hermits. After graduating in Rome as bachelor of arts in 1553, he instructed the young men of his order there for one year, and then taught theology in the monastery of his order at Florence. In 1557 he obtained the degree of doctor of theology, visited various libraries in Italy, making historical researches, and went to Germany in 1559. Refusing the episcopal dignity, he accepted the office of corrector and reviser of the books of the Vatican Library in 1556. He died while accompanying his friend and protector Cardinal Farnese to the Synod of Monreale. He was recognized as one of the greatest church historians and archeeologists of his time. Paul Manutius called him "antiquitatis helluo", and Scaliger styled him "pater omnis historiae".
He is the author of numerous historical, theological, archaeological, and liturgical works, some of which are posthumous publications, others are still preserved in manuscript in the Vatican Library. Of his printed works the following are the most important:
MICHAEL OTT
# China Israel Communique Establishing Diplomatic Relations

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The Government of the People's Republic of China and the Government of the State of Israel have decided to establish diplomatic relations at the ambassadorial level effective from January 24, 1992.
The Government of the State of Israel recognizes that the Government of the People's Republic of China is the sole legal government representing the whole of China and Taiwan is an inalienable part of the territory of the People's Republic of China.
The two Governments have agreed to develop friendly relations and cooperation between the two countries and two peoples on the basis of the universally recognized principles of mutual respect for sovereignty and territorial integrity, mutual non-aggression, non-interference in each other's internal affairs, equality and mutual benefit and peaceful coexistence.
Done in duplicate in Beijing on January 24, 1992 in the Chinese, Hebrew and English languages, all three texts being equally authentic. In case there is any divergence of interpretation, the English text shall prevail.
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# China Lithuania Communique on Establishment of Diplomatic Relations

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Text of the Joint Communique on the Establishment of Diplomatic Relations Between the People's Republic of China and the Republic of Lithuania. This is the English langage text.
The Government of the People's Republic of China and the Government of the Republic of Lithuania in conformity with the interests and desire of the two peoples, have decided to establish the diplomatic relations between the two countries at the ambassadorial level as of September 14, 1991.
The two Governments have agreed to develop the friendly relations and cooperation between the two countries on the basis of the principles of mutual respect for sovereignty and territorial integrity, mutual non-aggression, non-interference in each other's internal affairs, equality and mutual benefit and peaceful coexistence.
The Government of the Republic of Lithuania recognizes the Government of the People's Republic of China as the sole legal government of China and Taiwan as an inalienable part of the Chinese territory. The Government of the Republic of Lithuania undertakes the obligation not to establish official relations or engage in official contacts with Taiwan.
The Government of the People's Republic of China supports the legal Government of the Republic of Lithuania in its efforts to safeguard state independence and develop the economy.
The two sides express their desire to cooperate in the economic, scientific and technological, cultural, judicial and other fields. They will exchange views on major political problems and international issues including the process of disarmament.
The two Governments have agreed to provide each other with all necessary assistance for the performance of the functions of their diplomatic representatives on the basis of equality and mutual benefit in accordance with international practices.
The Government of the People's Republic of China fully supports the application of the Republic of Lithuania for a full membership at the United Nations.
Signed in Vilnius, September 14, 1991