language of unqualified condemnation. The most in- fluential of the appellant clergj' took the same line ; the famous Duguet, Jerome Besoigne, author of the llistoirc de Port-Royal, Boursier, Delan, D'Asfeld, Pe- titpied, and others, earnestly reprobated the prevailin'; mania, and deprecated the obloquy which it brought upon their party. Petitpied, a veteran controversial- ist of well-known ability, drew up in 17.35 a consulta- tion, which was signed by thirty doctors of the Sor- bonne, to serve as a public manifesto of their senti- ments at this crisis. These divines solemnly denied that the convulsions were the work of God, and de- clared them to be more probable a device of Satan. It was madness, they said, fanaticism, scandal, blas- phemy, to attribute to God what could not possibly proceed from him. A reply was immediatelj' put forth on behalf of the convulsionists, who taunted the doctors with deserting their colors and betraying their convictions. " Though standing on the same footing with them in point of principle, they now sought to deprive them of the most cogent proofs and arguments whereby those principles were established ; after hav- ing furnished them with arms, they had cut awaj' from them the vantage-ground on which they hoped to con- found their enemies and Avin the battle." The ap- pellants were thus divided against themselves ; the learned, the right-minded, the moderate found it nec- essary to stand aloof from the thorough-paced enthu- siasts, drawing a broad distinction between different epochs of the same movement. Some miracles Ihey accepted as authentic, others they branded as delu- sions of the devil. The public did not fail to animad- vert on the inconsistency ; and the general result was to cast discredit and ridicule upon the system which had given birth to the thaumaturgic claims. The government of France, which had shown exemplary forbearance with this strange outburst of fanatical de- lusion, was at length obliged to put a stop to the decep- tions by closing the church-yard of St. Medard, in which the bones of Francois de Paris rest. It was walled up in January, 1732. Paris is the author of several com- mentaries on the New Testament. They were pub- lished after his death. See Jarvis, Hist, of the Church of France, vol. ii, chap, viii ; Journal of Sacred Liter- ature, xxviii, 71 sq. See J.\nsenists. (L. B.)
Paris, Matthew, an English Benedictine monk of the Middle Ages, noted as the best Latin chronicler of the 13th century, was born about 1195. He joined the order at St. Albans in 1217. He was soon marked as a man of the highest character, and distinguished as a musician, poet, orator, theologian, painter, and architect. His practical talents were turned to the reformation of monastic discipline, on which account he was sent to Norway by the pope. Alter bis return to England Matthew Paris stood high in the favor of king Henry III, who used to converse with him in the most familiar manner, and who derived from him much historical information. Paris had besides a large number of in- fluential friends, and a wide circle of acquaintances among the clergy. After the departure of Poger of Wcndover, in 1235, Paris was chosen to succeed him as annalist of the monastery. A man of his marked prob- ity could not be expected to discharge this duty in any politic spirit, and he reproved vice without distinction of persons, and did not even spare the English court it- self: at the same time he showed a hearty affection for his country in maintaining its privileges against tlie en- croachments of the pope and his creatures and officers, who plied all their engines to destroy and abolish them. Of this we have a clear though unwilling evidence in Baronius, who observes that Matthew Paris remon- strated with too .sharp and bitter a spirit against the court of Rome, and tliat, except in this particular only, his history was an incomparable production. But if it did not find hearty recognition among his learned core- ligionists, the ijcojile did not withliold their approbation, and as far down as the davs of the Keformation English-
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men pointed with pride to this the most considerate and trustworthy Latin chronicler. This work is entitled liistovia Major, and consists of two parts : the lirst, from the creation of the world to William the Conqueror; the second, from that king's reign to I'ioO. He carried on this history afterwards to the year of his death in 1259. Rishauger, a monk of the monastery of St. Albans, con- tinued it to 1272 or 1273, the year of the death of Henry HI. Paris made an abridgment of his own work, which he entitled Histoiia Minor. The JIS. of this work is in the British Museum. He also published some other pieces explanatory of his llistoria Major. An account of these papers may be seen in Basle. The first edition of the Jiisioria Major was published at London by archbishop Parker in 1571, and was rejiroduced at Zu- rich in 1G0(j: later and more complete editions are those of London in 1()40-41, and in 1G84. An English trans- lation was published in Bohn's Antiquarian Library. Matthew Paris died in 1259. See Inett, Eccles. Hist. of Enfjlund; Burton, Ch. Hist, of England. (J. H. W.)
Parish is now generally used to designate a certain extent of territory in city or country, with its church and church equipments. The word is from the Greek TrapoiKia, which signifies habitation, sojourning, or liv- ing as a stranger or inmate; for so it is used among the classical Greek writers. The Septuagint translates the Hebrew word "15, a foreigner, by irapoiKoq (Gen. xv, 13, etc.), and the word 113^, a dwelling-place, by napoi- Kia (Psa. cxix, 51). The primitive Christians seem to have obtained the word from the Jews. These were in the habit of calling sojourners in a society — i. e. Jews who had come from foreign parts and established them- selves either in a synagogue of their own or a tempo- rary place of worship — the izapoiKia. At the beginning of Christianity its adherents were very much in the condition of these Jewish sojourners. The primitive Christians lived, as we know, in a retired condition, sequestered from the world, and little mixing with its affairs. For this reason St. Peter addresses them wc TTupoiKovQ, etc., " as strangers and pilgrims" (1 Pet. ii, 11). This number of strangers in the heathen cities was called the irapoiKia, over w'hich there was set, by apostolical authority, a bishop, a TrpoeaTioc, a chazan, an inspector, or a rosh cohel, a head of the congregation ; all which names denoted the episcopal authority, and Avhich in a little time centred in the one most usual name of tTriTicoTroc, or bishop, as is plainly seen by the Ignatian epistles. Thus the tTriaicoTroc and irapoiKia became relative terms; he that had the superintendency of the congregation, whether one or more, was called the bishop, and the congregation under his care was called the TzapoiKia. Hence, in the earliest daj-s of the Greek Church, the word ivapoiicla was used to sig- nify what we now call a diocese ; and thus, in the apos- tolic canons, a bishop that leaves his diocese for an- other is to be reduced to lay-communion. Hence it is said, " The bishop of the diocese of Alexandria de- parted this life." And again, " the glory of the diocese of CjEsarea." The Latins took up the same way of ex- pression, from the (ireek, denoting a diocese "by the word purochid, which mode of expression lasted until after the time of Charlemagne. But it is to be observed that when the word paroc/iia signified a diocese, the word diocesis signified a parish. So in the Council of Agatha, presbijter duni diocesin tenet, " while the pres- byter is in possession of his living." And in the third Council of Orleans, diocesis is the same with basilica, a parish chin-ch.