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Floyd Bax
First edition
1. Introduction
6. Data Cleaning
10. Conclusion
1
Introduction
Numerous tools are available for conducting data analysis, making the
ultimate choice a daunting task for most individuals. To set yourself on the
right trajectory, the initial step involves selecting the programming
language you wish to acquire and then building upon that foundation.
Novice programmers often grapple with this decision, as elucidated in
prior volumes of this series. Nevertheless, as a proficient data analyst,
your path is likely well-established. Nonetheless, there is no harm in
embracing novelty, as the world of technology often reveals unexpected
utility.
For the majority, Python has supplanted older languages like C as the
primary language of choice. Python’s surging popularity can be attributed
to its user-friendly nature, simplicity, and its classification as a high-level
programming language. Being high-level means it closely resembles
human languages. Your familiarity with Python’s syntax and functions
over the years likely underscores your appreciation for this aspect.
Furthermore, a burgeoning community of developers, data scientists, and
experts continually collaborates to enhance Python and provide mutual
support.
Data analysis and data science are inherently evolutionary fields where
each new skill acquired contributes to something greater. Beginning with
the fundamentals of data analysis, you can progress into machine learning.
In fact, Python-based data analysis serves as the foundation for venturing
into machine learning. Proficiency in logistic and linear regression and
familiarity with the Scikit-learn library in Python represent initial steps
toward advancing into machine learning and predictive science.
Python remains the optimal choice for anyone captivated by the world
of data. Whether it involves data retrieval, web scraping, data processing,
or data analysis, Python simplifies these tasks. It stands as an accessible
language equipped with a plethora of tools, offering limitless possibilities
for data exploration and utilization.
2
Visualization of Data
Business Intelligence
Data Mining
The outcome of data mining is the transformation of raw data into reliable
information suitable for informed business decisions. Beyond decision-
making, data mining is valuable for uncovering dependencies or anomalies
across different datasets. It is also instrumental in cluster analysis, where
analysts study specific data sets to identify distinct data groups.
Data mining can be combined with machine learning to gain insights into
consumer behavior, which is inherently dynamic, particularly in the context
of the ever-evolving e-commerce landscape. Through data mining, analysts
collect extensive information about consumer actions on websites, facilitating
the accurate or nearly accurate prediction of purchase behaviors and
frequencies. Such insights prove invaluable to marketing departments and
allied sectors, aiding them in creating targeted promotional content to attract
and retain customers.
Text Analysis
Clearly delineate the objectives of your study, as they form the bedrock of
your analysis. The subsequent steps depend on the clarity of these objectives,
guiding your data collection efforts and determining the purpose of the
gathered data.
3. Collect Data
4. Analyze Data
Aggregate and cleanse the data using various tools. This stage enables the
study of data to identify patterns and trends, providing answers to the
questions posed earlier. “What if” analyses are often conducted at this
juncture.
With the essential insights garnered from your analysis, the final step
involves drawing conclusions from the data. Predictive analysis entails
making informed decisions based on the analyzed data and integrating it with
other supporting information. Quantitative data is not the sole consideration;
qualitative elements also play a role. For instance, you may possess the
requisite numbers, but if market sentiment toward your business is negative,
predictions should encompass this qualitative dimension.
This stage also prompts a review of the initial objectives. Does the
collected data adequately address the posed questions? Are there potential
objections that the data can convincingly counter? Have any intentional
omissions or limitations affected the conclusions? And how does the
introduction of external factors impact the outcomes?
In a landscape where big data has reached its zenith, numerous tools can
alleviate your workload while concurrently enhancing the efficiency and
reliability of your data. The methods expounded upon here constitute the
bedrock of data analysis. Proficiency in these techniques serves as a stepping
stone toward more advanced methods and strategies:
1. Standard Deviation
Standard deviation quantifies the extent to which data deviates from the
arithmetic mean. In data analysis, it signifies the dispersion of data points
from the mean. A high standard deviation denotes a wide divergence from the
mean, while a low value indicates that the majority of the data closely aligns
with the mean.
2. Averages
3. Regression Analysis
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upon to accept a small benefice of one hundred and sixty livres a
year in the Vicomté of Orthez. He was glad, he said, to have
wherewith to shoe and clothe himself without being at any expense
to his congregation. His brother presented Bétharram with ten
thousand livres, on condition that the chaplains should give a
mission every ten years at Montaut.
The Revolution brought mourning to this peaceful mountain chapel,
and M. Cassiet, after trying in vain to propitiate the authorities,
became for the second time a confessor of the faith and sought
refuge in Spain. Somewhere in Biscay he met the Abbé St. Marc, a
young curé from Grenade-sur-l’Adour, also in exile, and persuaded
him to go to the Canadian mission, where he remained several
years, but finally died in 1845, at the age of ninety-one, at Mont-de-
Marsan, where his memory is still honored.
When the Catholic religion was re-established in France, the Abbé
Cassiet returned to his homestead at Montaut, being then too old
and infirm to undertake the restoration of Bétharram. Of the twelve
priests of Calvary in 1793, only two were living, and they were
advanced in years.
M. Cassiet’s last days were quietly spent in his native place. The
bishop of Bayonne allowed him to say Mass in his own apartments,
on account of his infirmities. He died in 1809, aged eighty-two years,
surrounded with the love and veneration of all, and was buried at
the foot of the cross in the public cemetery of Montaut.
The church of Notre Dame de Bétharram was saved from destruction
at the time of the Revolution by the efforts of the mayor of the
faithful town of Lestelle; but he was obliged to abandon the Calvary
to its fury. The oratories were demolished, the statues broken to
pieces, the paintings torn up, and the holy Way of the Cross
rendered a Via Dolorosa indeed. When the sacred image of Christ on
the Cross was overthrown, a swarm of bees issued from the opening
in the side, and one of hornets from that of the impenitent thief. An
unhappy individual who had the audacity to knock off the head of
the Virgin at the chapel of the Holy Sepulchre became from that
moment the object of divine malediction, and some time after was
beheaded.
The sacraments of the church were administered at Lestelle during
this sad period by Père Joseph, a Franciscan friar, who sought in
anything but “Franciscan weeds to pass disguised.” His various
escapes from danger have become almost legendary. Wherever
there was a person in danger of death or a child to be baptized, he
suddenly made his appearance, and then as mysteriously
disappeared—concealed, no doubt, by the good people of the
village. Nine of the citizens purchased the hill of Bétharram, and
some others the church. They were redeemed by the ecclesiastical
authorities as soon as better days arrived, and a Petit Séminaire was
established in the residence and hospice. Here was educated
Bertrand Lawrence, the restorer of Notre Dame de Garaison,
afterwards bishop of Tarbes. The devout chapel was now reopened
for public devotion; the oratories on the mount were hastily restored
and once more frequented, in spite of the rude scenes of the Passion
painted by the Père Joseph.
In 1823 the Duchess of Angoulême, accompanied by the bishop of
the diocese and a numerous procession of clergy, came here to
make the Way of the Cross and pray for a blessing on the royal army
under the duke in Spain. The duchess presented the church with a
monstrance of rich workmanship. Four years after her sister-in-law,
the Duchess of Berry, also came to Bétharram, and was received
with the same demonstrations of joy.
The most noted chaplain of Bétharram in this century was a holy
Basque priest of great austerity—the Abbé Garicoïts, a genuine
Cantabrian, to whom his fellow-priests loved to apply the words of
Sidonius Apollinaris:
“Cantaber ante omnes hiemisque, ætusque, famisque,
Invictus.…”
He founded the Prêtres du Sacré Cœur, who continue to serve the
church. He restored the Calvary to its ancient beauty, and repeopled
its cells. While he was superior of the house the sanctuary was
visited by the Abbé de Salinis, a distinguished Béarnais priest, who
had inherited a special devotion to Notre Dame de Bétharram. He
afterwards received the pallium, as archbishop of Auch, at her feet,
and thenceforth came here regularly to make his annual retreat. It
was he who sent Alexander Renoir, a Christian artist imbued with the
love and spirit of the middle ages, to design the bas-reliefs that now
adorn the Stations of the Cross. This sculptor spent five years at the
work, after passing whole days on the sacred mount looking down
on the enchanting valley of the Gave and meditating on the scenes
he has so ably depicted in the first eight oratories. His figures are
dignified, the faces full of character, and the draperies graceful. The
Saviour has everywhere the same superhuman expression. In the
Garden of Olives he is supported by an angel whose outspread
wings surround him like a glory. It is evidently by his own will he
suffers himself to be sustained. In the Flagellation his face wears a
wonderful expression of patience; in the Crowning with Thorns, of
inexpressible suffering and divine submission. He stands in all the
majesty of innocence and sorrow before Pilate, whose thoughtful,
anxious face as he looks at him reveals the struggle within. Perhaps
the most touching scene is when Christ meets his Blessed Mother.
The Virgin is kneeling with arms yearningly stretched up towards
him, with a look of ineffable tenderness and pity, and he for an
instant seems to forget the weight of the overwhelming cross in the
sense of his filial love. The Crucifixion is terribly real. The sacred
Body visibly palpitates with suffering; the feet and hands quiver with
agony; the face is filled with a divine woe. Mary, at the foot of the
cross, is sustained by a form of enchanting youth and beauty.
The fourteen oratories of the Via Crucis are of various styles of
architecture, and built, with an artistic eye to effect, on admirable
points of view. Visible at a great distance, they seem to sanctify the
whole valley. Some of them are surmounted with a dome, others
with turrets. The royal chapel of St. Louis, built between two cells,
has three Oriental domes that swell out on the tops of slender,
minaret-like towers and are extremely striking from the railway.
Twenty-eight stone steps—a Scala Santa—lead up to the sixth
oratory, that of the Ecce Homo. The seventh looks like a castle with
its crenellated towers. The eighth has a hexagonal tower flanked by
four turrets. The ninth is of the Roman style.
The three crosses on the summit of the mount were cast at Paris
and exhibited with success at the Exposition Universelle of 1867. In
the Doric chapel beyond is a fine painting of the Descent from the
Cross, saved from the revolutionists of ’93. It is intensely realistic.
The Pietà of Carrara marble opposite is the work of M. Dumontet, of
Bourges—an ex voto from the Marquis d’Angosse and his wife. Our
Saviour’s form is of marvellous beauty. The fourteenth oratory is of
the Doric style. There is a touching grief in the faces of the disciples
bearing the dead body of Christ to the tomb. Mary stands in
speechless sorrow. Magdalen is a prey to violent grief.
The top of the hill is a long plateau. The Crucifixion is at the east
end, so that the Christ, according to ancient tradition, may face the
west. At the left is the chapel of the Holy Sepulchre, where lies the
holy Abbé Garicoïts, who died on the Festival of the Ascension, 1863.
At the west end of the esplanade, facing the Crucifixion, is the most
imposing of all the chapels—that of the Resurrection. Two fine
towers rise on each side of the gable on which stands the rapt form
of our Saviour ascending to heaven, the work of M. Fabisch, the
sculptor who executed the Virgin in the grotto at Lourdes.
Since the admirable restoration of the hill new devotion has sprung
up among the people. Pilgrims to the grotto of Marie Immaculée, in
the cliff of Massabielle, come to end their pilgrimage by weeping
with Marie désolée on the solemn heights of Bétharram. On great
festivals crowds may be seen coming from all the neighboring
villages in festive array, with a joyful air, singing psalms on the way.
They carry their shoes in their hands, but put them on on their
arrival at church. The women carefully lift their dresses with
characteristic eye to economy. During Holy Week thousands often
ascend the mount, group after group, chanting old Béarnais hymns
of the Passion, the men wrapped in their mountain cloaks, and the
women veiled in their long black capuchons, looking like Maries at
the Sepulchre.
On the 21st of October, 1870, his Holiness Pius IX. granted the
Calvary of Bétharram all the indulgences attached to the Holy Places
at Jerusalem, as well as special ones to all who visit the devout
chapel. Pope Gregory XVI.. also paid his tribute of homage to Our
Lady of Bétharram.
The royal family of France seems to consider devotion to this
venerable shrine as hereditary. In 1843 the Countess of Chambord
presented her wedding-dress and veil to the Virgin of Bétharram;
and the Duchess of Angoulême, in memory of her pilgrimage here in
1823, sent the communion-veil of her mother, the unfortunate Marie
Antoinette.
The statue of Mary by Renoir, over the high altar of the church,
represents her seated, looking at the divine Child on her knee, who
leans forward to point out the beth arram—the beautiful branch—of
gold at her feet. It is a statue full of grace. We were once more
praying at this favored altar when we heard the sound of a chant,
and, going to the door of the church, saw the long procession of six
hundred pilgrims from Marseilles coming with silver crosses glittering
in the sun and gay banners wrought with many a holy device. The
priests wore their surplices and stoles. The pilgrims were evidently
people of very respectable condition, and the utmost order and
decorum prevailed. They were singing the litany of the Virgin, and
seemed impressed with the religious nature of the act they were
performing. As they entered the church the organ, given by
Napoleon III. and Eugénie at their visit in 1859, solemnly joined in
their salutation to Mary, and, after a short exercise of devotion, they
began the ascent of the Calvary. We followed them up the winding
path to the top of the mount, stopping at every turn before the
beautiful chapels. Nothing could be more solemn, more affecting,
and at the same time more fatiguing than climbing this steep, rough
Way of the Cross in the hot sun and amid the dense crowd of
pilgrims. We went from one oratory to another, chanting the Stabat
Mater, and at each station a curé from Marseilles, with a powerful
voice, made a short meditation on the sufferings of Christ, every
word of which could be heard far down the hill where wound the
long train. He identified these sufferings with the actual crucifixion of
the church: “To-day also there are Pilates—sovereigns of Europe
who wash their hands of the woes they might have prevented.
Herod has set a guard at the very door of the Vatican. Rulers and
learned men scoff at the church and give perfidious counsel to its
members; and Christ is again raised on the cross in the person of his
Vicar, whose heart is bleeding for the iniquities of the world. But
faithful disciples rally around him. Devoted women pray. Yes, a
sinner clings to the foot of the cross—France, the poor Magdalen of
nations, wrapped in immeasurable woe, her head buried in her
hands, bewailing her guilt, and destined to become the invincible
heroine of the church!”
Nothing could be more impressive than this long file of pilgrims
slowly winding up the sad way; the chants in the open air, the
mournful plaint of the Virgin, which always goes to the heart, the
stirring appeal of the priest calling on us to mourn over the divine
Sufferer. The woods were odorous, the ground purple with heather,
lovely ferns nodded, and harebells and herb-Robert bloomed by the
wayside, giving out sweet inspirations to those who know how to
find God in everything he has made. Clouds had gathered in the
west by the time we reached the top of this Mount of Sorrows, and
the sight of the immense cross with its pale Christ against the wild,
stormy sky was something never to be forgotten, reminding us of
Guido Reni’s Crucifixion in the church of San Lorenzo-in-Lucina at
Rome. No one could behold it without being startled. It seemed to
strike terror into the soul, and we gathered around it with tearful
eyes and, let us trust, with contrite hearts.
We could hardly give a glance at the superb view unrolled before us
—the immense plain with the beautiful Gave winding through it, the
Pyrenees lost in the clouds, white villages scattered on every side,
and Pau on a distant height.
O sacred hill of Bétharram! which has so often seen the cross
overthrown and set up again in the land; mountain of perfumes,
which so many generations have ascended on their knees with
streaming eyes; predestined land, so beloved of Mary that on the
shore of the same river, in the side of the same range of hills, she
has opened two marvellous sanctuaries, how good it is to pray, to
meditate, to hope, on thy heights!
[106]Others think it one of the numerous names left in the country by the
Moors, the Arabic word Beit Haram signifying the Sacred Abode. But the
old chroniclers of Béarn, who attribute the foundation of the church to
Gaston IV., believe the name brought from the Holy Land, the Hebrew
words Beth Aram meaning the House of the Most High.
[107]The statue remained in its niche until 1841, when it was replaced by
the more beautiful one of Renoir. The gilt Virgin of Mgr. de Trappes is still
to be seen on the wall of the left aisle near the chapel of the Pastoure.
[108] Marca enters into a long dissertation to establish the truth of this
wonderful event, which may be thus summed up: There were five persons
to witness it, four of whom were still alive when he wrote. They were
cultivators of the soil—an innocent occupation that has often led divine
Providence to make choice of those who pursue it to publish the wonders
of his grace, as when shepherds were chosen to announce the Nativity.
They were natives of Béarn, where the people are free from any undue
credulousness, and where the Catholic religion had been proscribed for
more than forty years, so that of course they had not been brought up
with the care that would have rendered them particularly susceptible of
religious impressions. Moreover, they knew a statement of this kind would
be sifted to the bottom by Protestants as well as Catholics. They could
have no interest in the matter, as Bétharram belonged to Lestelle, with
which Montaut was often at rivalry. The chaplains were absent, and wholly
ignorant of the affair. And these five men were people of probity, who
swore to the truth of their statements on the Holy Gospels before the
magistrates of Lestelle and Montaut.
[109] Arnauld d’Andilly was the eldest son of the Antoine Arnauld who,
under Henry IV., pleaded for the University against the Jesuits, and whose
twentieth and youngest child was the second Antoine Arnauld—the oracle
of Jansenism. D’Andilly is looked upon as belonging to the first generation
of Jansenists, though he had nothing of the austerity and repulsiveness of
that sect. He scarcely broaches polemics. He celebrates in elegant verse
the praises of the Blessed Virgin and the prerogatives of St. Peter, and
after translating all that is grandest and sweetest in Christian literature—
such as the works of St. Augustine, St. John Climacus, St. Teresa, etc.—
reposed from his labors by tending the espaliers of Port Royal, of which
the beautiful and pious Anne of Austria always had the first fruits.
[110] M. de Beyries, a nephew of the Abbé de Lalanne, and a prominent
citizen of Montaut, has many precious memorials of his uncle.
SIR THOMAS MORE.
A HISTORICAL ROMANCE.
FROM THE FRENCH OF THE PRINCESSE DE CRAON.
VIII.
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