OpenLLM-France/wikimedia huggingface dataset:
# Communiqués of the Soviet Union concerning Chinese diplomatic recognition

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The following are the communiqués issued by the Government of the Union of Soviet Socialist Republics by which that Government formally recognised the establishment of the People’s Republic of China and broke off diplomatic relations with the Republic of China. The statements were made on 2 October 1949. This followed the proclamation of the People’s Republic of China by Chairman Mao Tse-tung the day beforehand, 1 October 1949 (Source: The Times, 3 October 1949).

## Concerning the People's Republic of China

The following is the text of the telegram sent by Mr Gromyko, the Soviet Deputy Foreign Minister, to Chou En-lai, the Foreign Minister of the People's Republic of China at Peking (Beijing)
The Government of the Union of Soviet Socialist Republics hereby confirms receipt of the declaration of the Central People's Government of China, dated October 1 this year, with the proposal to establish diplomatic relations between the People's Republic of China and the Soviet Union.
Having examined the proposal of the Central People's Government of China, the Soviet Government, invariably striving to maintain friendly relations with the Chinese people and confident that the Central People's Government of China expresses the will of the overwhelming majority of the Chinese people, informs you that it has decided to establish diplomatic relations between the Soviet Union and the People's Republic of China and to exchange ambassadors.

## Concerning the Republic of China

The following is the text of the message from Mr Gromyko, the Soviet Deputy Foreign Minister, to the Charge d'Affaires in Moscow of the Government of the Republic of China
Owing to events that have occurred in China which have brought about profound changes in the military, political, and social life of the country, as a result of which the Chinese People's Republic has been formed and a Central People's Government of China has been set up, the Government of Mr. Yen Hsi-shan, located in Canton [Guangzhou], has ceased to exercise power in the country, has become a provincial government of Canton and has lost the right to maintain diplomatic relations with foreign States on behalf of China....
The Soviet Government. taking into account all these circumstances, considers diplomatic relations with Canton as discontinued, and has decided to recall its diplomatic representatives from Canton.
# Communist Party, U.S.A. v. Catherwood

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## Concurring Opinion

    Black
United States Supreme Court
367 U.S. 389
Communist Party, U.S.A. v. Catherwood
Argued: May 4, 1961. --- Decided: June 12, 1961
Mr. John J. Abt, New York City, for petitioners.
Mr. Julius L. Sackman, Albany, N.Y., for respondent.
Mr. Justice HARLAN delivered the opinion of the Court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Communist Party, U.S.A. v. Catherwood/Concurrence Black

* Court Documents
* Case Syllabus
* Opinion of the Court
* Concurring Opinion Black
United States Supreme Court
367 U.S. 389
Communist Party, U.S.A. v. Catherwood
Argued: May 4, 1961. --- Decided: June 12, 1961
Mr. Justice BLACK concurs in the result.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Communion Hymn

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This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* "Communion Hymn", a poem by Mary Baker Eddy
* "Communion Hymn", a poem by Mary Whitwell Hale
# Communist China and the Free World's Future

speech delivered on July 23, 2020
* Communist China and the Free World's Future (transcript)
* Communist China and the Free World's Future (2020), published in Trump on China: Putting America First
# Communings with Thought

* Communings with Thought, in Blackwood's Edinburgh Magazine Volume 29, 1831.
* Communings with Thought, in Scenes and Hymns of Life, with Other Religious Poems (Miscellaneous Poems), 1834.
# Catholic Encyclopedia (1913)/Perge

From volume 11 of the work.
Titular metropolitan see in Pamphylia Secunda. Perge, one of the chief cities of Pamphylia, was situated between the Rivers Catarrhactes (Duden sou) and Cestrus (Ak sou), 60 stadia from the mouth of the latter; now the village of Murtana on the Suridjik sou, a tributary of the Cestrus, in the vilayet of Koniah. Its ruins include a theatre, a palæstra, a temple of Artemis, and two churches. The very famous temple of Artemis was located outside the town. Sts. Paul and Barnabas came to Perge during their first missionary journey, but probably stayed there only a short time, and do not seem to have preached there (Acts, xiii, 13); it was there that John Mark left St. Paul to return to Jerusalem. On his return from Pisidia St. Paul preached at Perge (Acts, xiv, 24). The Greek Notiti episcopatuum mentions the city as metropolis of Pamphylia Secunda until the thirteenth century. LeQuien (Oriens christ., I, 1013) gives 11 bishops: Epidaurus, present at the Council of Ancyra (312); Callicles at Nicæa (325); Berenianus, at Constantinople (426); Epiphanius at Ephesus (449), at Chalcedon (451), and signer of the letter from the bishops of the province to Emperor Leo (458); Hilarianus, at the Council of Constantinople (536); Eulogius, at Constantinople (553); Apergius, condemned as a Monothelite at Constantinople (680); John, at the Trullan council (692); Sisinnius Pastillas about 754, and Iconoclast, condemned at Nicæa (787); Constans, at Nicæa (787); John, at Constantinople (869).
Ramsay in Journal of Hellenic Studies (1880), 147-271; Hill, Catalogue of the British Museum: Pamphylia (London, 1897), 129-31; Idem, Catalogue of the Greek coins of Lycion: Pamphylia (London, 1897), 119-42; Lanckoronski, Les villes de la Pamphylie et de la Pisidic, I (Paris, 1890), 35-67.
S. Pétridès.
# Catholic Encyclopedia (1913)/Perjury

From volume 11 of the work.
(Latin per, through and jurare, to swear)
Perjury is the crime of taking a false oath (q.v.). To the guilt of the sin of lying it adds an infraction of the virtue of religion. An oath properly taken is an act of worship because it implies that God as witness to the truth is omniscient and infallible. Hence the wickedness of invoking the Divine testimony to confirm an untruth is specially criminal. Prescinding from cases of ignorance or insufficient deliberation this sin is reputed to be always mortal. When in doubt one cannot without perjury swear to a thing as certain. When mental reservation is permissible it is lawful to corroborate one's utterance by an oath, if there be an adequate cause. It is obvious, however, that if in general it be true that there is need of caution in the use of mental reservations lest they be simply lies, there will be an additional motive for care when they are to be distinguished with the solemnity of an oath. According to the common doctrine as to co-operation in another's sin, it would be a grievous offense to require a person to take an oath when we know he is going to perjure himself. This teaching, however, does not apply to cases in which justice or necessity demand that a statement be sworn to. Hence, for instance, a trial judge, may insist that evidence be presented under oath even though it be clear that much or all of the testimony is false. Perjury, according to the divisions in vogue in Canon Law, belongs to the category of crimes called mixed. These may fall under the cognizance of either the ecclesiastical or civil court, according as they are reputed to work damage either to the spiritual or civil commonwealth. No canonical penalty is incurred by one guilty of perjury, at least directly. When, however, a person has been convicted of it before a competent tribunal and sentence imposed, he is esteemed infamous (infamia juris) and therefore irregular.
TAUNTON, The Law of the Church (London, 1906); SLATER, Manual of Moral Theology (New York, 1908); BALLERINI, Opus Theologicum Morale (Prato, 1899).
JOSEPH F. DELANY
# Catholic Encyclopedia (1913)/Periodi

From volume 11 of the work.
(Petri)
The name under which the Pseudo-Clementine writings are quoted by Epiphanius, Jerome, and the "Philocalia".
See Clementines.
# Catholic Encyclopedia (1913)/Peregrinus

From volume 11 of the work.
The canons of Priscillian, prefixed to the Epistles of St. Paul in many (chiefly Spanish) Manuscripts, are preceded by an introduction headed "Proœmium sancti Peregrini episcopi in epistolas Pauli Apostoli",in which it is explained that the canons were not written by St. Jerome but by Priscillian, and that they are given in an expurgated edition. The prologue of Priscillian himself to his canons follows; it shows none of the characteristics of style found in the tractates of Priscillian; it has presumably been rewritten by Peregrinus, if the tractates are genuine.
The Codex Gothicus of the cathedral of Leon contains a prayer, and the words "et Peregrini f. o karissimi memento". The preface of St. Jerome to his lost translation of the Books of Solomon from the Septuagint occurs in some Manuscripts after his preface to his translation of those books from the Hebrew; in most of these Manuscripts (Spanish, or under Spanish influence) a note is appended explaining that both prefaces are given because, to the Vulgate text which follows, there have been added in the margin the additions found in the Septuagint; then come the words "et idcirco qui legis semper Peregrini memento". The Stowe codex of St. John also has a subscription, in which the writer describes himself as "Sonid Peregrinus". Sonid is said to be Celtic for a warrior; it reminds us of "Vincentius", and St. Vincent of Lerins in fact wrote his Commonitorium under the pseudonym of Peregrinus. But he cannot be identified with the Spanish Peregrinus, as he was not a bishop. The latter has been identified by Schepss, Berger, Fritsche, and Künstle with Bachiarius, a Spaniard who left his country, and is fond of speaking of his peregrinatio; he was accused of Priscillianism, and defended his own orthodoxy; but he was a monk, and we do not know that he ever became a bishop. It is however most probable that the Spanish Peregrinus lived at the beginning of the fifth century, and he cannot be later than the eighth. Künstle is wrong in attributing to him the Pseudo-Jerome's prologue to the Catholic Epistles.
SCHEPSS, Priscilliani quœ supersunt, C. S. E. L., XVIII (Vienna, 1889), 179; BERGER, Histoire de la Vulgate (Paris, 1893); FRITSCHE in Zeitschr. für Kirchengesch., XVII (1897), 212; KÜNSTLE, Das Comma Johanneum (Freiburg im Br., 1905); CHAPMAN, Early history of the Vulgate Gospels (Oxford, 1908).
John Chapman.
# Catholic Encyclopedia (1913)/Pericui Indians

From volume 11 of the work.
A rude and savage tribe, of unknown linguistic affinity, formerly occupying the extreme southern end of the peninsula of California. With the neighbouring and allied tribe, the Cora, they numbered originally about 4000 souls. In general habit they closely resembled the Guaicuri (q. v.) as described by Baegert, but exceeded them in intractable savagery, being in chronic hostility, not only with the Spaniards, but with most of the other tribes of the adjacent region. In 1720 the Jesuit Fathers Bravo and Ugarte founded among them the mission of Nuestra Señora del Pilar, at La Paz, followed in a few years by several other Jesuit establishments. In 1734 under the leadership of two chiefs of negro origin, the two tribes revolted against the strictures of the missionaries upon polygamy and other immoralities, butchered Fathers Carranco and Tamaral, with a number of the mission followers, and plundered and burned the missions of Santiago, San José, Santa Rosa, and La Paz. For some time there was danger of an outbreak throughout the whole peninsula, but order was restored and mission work resumed. From 1742 to 1748, a series of epidemic visitations, probably smallpox, reduced them to one-sixth of their former numer, and two of the four missions were abandoned. In 1769 another pestilential visitation wasted their numbers and provoked another outbreak, which was suppressed by Governor Gonzalez in person. By 1772 less than 400 remained alive and these were hopelessly diseased from contact with the pearl fishers and Spanish soldiery. Missions were continued at San José and La Paz (Todos Santos) under Franciscan and Dominican auspices into the last century, but the tribe is long since extinct.
For bibliography see GUAICURI INDIANS.
JAMES MOONEY
# Catholic Encyclopedia (1913)/Ven. Thomas Maxfield

From volume 10 of the work.
(Vere Macclesfield)
English priest and martyr, b. in Stafford gaol, about 1590, martyred at Tyburn, London, Monday, 1 July, 1616. He was one of the younger sons of William Macclesfield of Chesterton and Maer and Aston, Staffordshire (a firm recusant, condemned to death in 1587 for harbouring priests, one of whom was his brother Humphrey), and Ursula, daughter of Francis Roos, of Laxton, Nottinghamshire. William Macclesfield is said to have died in prison and is one of the prætermissi as William Maxfield; but, as his death occurred in 1608, this is doubtful. Thomas arrived at the English College at Douai on 16 march, 1602-3, but had to return to England 17 May, 1610, owing to ill health. In 1614 he went back to Douai, was ordained priest, and in the next year came to London. Within three months of landing he was arrested, and sent to the Gatehouse, Westminster. After about eight months' imprisonment, he tried to escape by a rope let down from the window in his cell, but was captured on reaching the ground. This was at midnight 14- 15 June, 1616. For seventy hours he was placed in the stocks in a filthy dungeon at the Gatehouse, and was then on Monday night (17 June) removed to Newgate, where he was set amongst the worst criminals, two of whom he converted. On Wednesday, 26 June, he was brought to the bar at the Old Bailey, and the next day was condemned solely for being a priest, under 27 Eliz., c, 2. The Spanish ambassador did his best to obtain a pardon, or at least a reprieve; but, finding his efforts unavailing, had solemn exposition of the Blessed Sacrament in his chapel during the martyr's last night on earth. The procession to Tyburn early on the following morning was joined by many devout Spaniards, who, in spite of insults and mockery, persisted in forming a guard of honour for the martyr. Tyburn-tree itself was found decorated with garlands, and the ground round about strewn with sweet herbs. The sheriff ordered the martyr to be cut down alive, but popular feeling was too strong, and the disembowelling did not take place till he was quite senseless. Half of his relics are now at Downside Abbey, near Bath.
Life and Martyrdom of Mr. Maxfield, Priest 1616, ed. Pollen, in Catholic Record Society, III, 30-58; Challoner, Memoirs of Missionary Priests, II (Manchester, 1803), 51; Pollard in Dict. Nat. Biog., s.v.; Stanton, Menology of England and Wales (London, 1887), 298; The William Salt Archæological Society's Collections for a History of Staffordshire (London, 1882-1909), III, iii; V, ii, 207; new series, V, 128; XII, 248.
John B. Wainewright.
# Catholic Encyclopedia (1913)/Ven. Thomas Pickering

From volume 12 of the work.
Lay brother and martyr, a member of an old Westmoreland family, b. c. 1621; executed at Tyburn, 9 May, 1679. He was sent to the Benedictine monastery of St. Gregory at Douai, where he took vows as a lay brother in 1660. In 1665 he was sent to London, where, as steward or procurator to the little community of Benedictines who served the queen's chapel royal, he became known personally to the queen and Charles II; and when in 1675, urged by the parliament, Charles issued a proclamation ordering the Benedictines to leave England within a fixed time, Pickering was allowed to remain, probably on the ground that he was not a priest. In 1678 came the pretended revelations of Titus Oates, and Pickering was accused of conspiring to murder the king. No evidence except Oates's word was produced and Pickering's innocence was so obvious that the queen publicly announced her belief in him, but the jury found him guilty, and with two others he was condemned to be hanged, drawn, and quartered. The king was divided between the wish to save the innocent men and fear of the popular clamour, which loudly demanded the death of Oates's victims, and twice within a month the three prisoners were ordered for execution and then reprieved. At length Charles remitted the execution of the other two, hoping that this would satisfy the people and save Pickering from his fate. The contrary took place, however, and 26 April, 1679, the House of Commons petitioned for Pickering's execution. Charles yielded and the long-deferred sentence was carried out on the ninth of May. A small piece of cloth stained with his blood is preserved among the relics at Downside Abbey.
The Tryals of William Ireland, Thomas Pickering and John Grove for conspiring to murder the king … (London, 1678); An exact abridgment of all the Trials … relating to the popish and pretended protestant plots in the reigns of Charles II and James II (London, 1690), 464; DODD, Church History of England, III (Brussels, 1742), 318; CHALLONER, Memoirs of Missionary Priests, II (London, 1742), 376; OLIVER, Collections illustrating the History of the Catholic Religion in Cornwall, Devon, etc. (London, 1847), 500; CORKER, Remonstrance of piety and innocence (London, 1683), 178; WELDON, Chronological Notes on the English Congregation of the Order of St. Benedict, ed. DOLAN (Worcester, 1881), 219; Downside Review, II (London, 1883), 52-60.
G. ROGER HUDLESTON
# Catholic Encyclopedia (1913)/Ven. Thomas Thwing

From volume 14 of the work.
Martyr. Born at Heworth Hall, near York, in 1635; suffered at York, 23 Oct., 1680. His father was George Thwing, Esq., of Kilton Castle and Heworth, nepher of Venerable Edward Thwing; his mother was Anne, sister of the venerable confessor Sir Thomas Gasciogne, of Barnbrow Hall. Educated at Douai, he was sent to the mission in 1664 and laboured in his native country. Until April, 1668, he was chaplain at Carlton Hall, the seat of his cousins the Stapletons. He next opened a school at Quosque, the dower-house of the Stapletons. When in 1677 the "Institute of Mary" began their foundation in the house given by Sir Thomas Gasciogne at Dolebank, Thwing became their chaplain, three of his sisters being of the community. It was there that he was arrested in the early part of 1679. At the time of the Titus Oates scare, two servants who had been discharged from Sir Thomas Gasciogne's employ for dishonesty, sought vengeance and rewrd by disclosing a pretend murder plot on the part of Gasciogne and others to murder the king. In their first allegation no mention was made of Thwing. Gasciogne, Thwing, and others were removed to London for trial at Newgate. All were acquitted except Thwing, who was brought back to York for trial in March, 1680. Owing to his challenging the jurors, his trial was postponed to the summer assizes, and he was brought to the bar on 29 July. He was refused an impartial jury, and was found guilty on the very same evidence upon which his relatives had been acquitted. Upon receiving sentence, which in consideration of his gentle birth was passed on him apart from the felons and murderers found guilty at the same assizes, humbly bowing his head he replied "Innocens ego sum." The king at first reprieved him, but owing to a remonstrance of the Commons the death-warrant was issued on the day after the meeting of Parliament. He was drawn from York Castle, past the convent where the sisters were dwelling, to Tyburn, where the sentence was carried out. He declared his innocence, protested his loyalty to the king and his charity to his neighbour; prayed for the king and royal family, and begged the prayers of all true Catholics. His dying words were "Sweet Jesus, receive my soul". His mangled body ws given to his friends, and buried in the churchyard of St. Mary, Castlegate. Relics of the martyr are now preserved at the Bar Convent, York, and at Oscott College.
Knaresborough, MSS.; Coleridge, St. Mary's Convent, York; Cobbett, State Trials, VII; Foley, Records S. J.; Waugh, Quosque Hall in Downside Review (July, 1909); Gillow in Cath. Rec. Soc., IV, IX; Dodd, Church History, III; Challoner, Memoirs of Missionary Priests (Edinburgh, 1877).
J. L. Whitfield.
# Catholic Encyclopedia (1913)/Ven. Thomas Palasor

From volume 11 of the work.
(Or Palliser).
English martyr, born at Ellerton-upon-Swale, parish of Catterick, North Riding of Yorkshire; died at Durham 9 August, 1600. He arrived at Reims 24 July, 1592, whence he set out for Valladolid 24 August, 1592. There he was ordained priest in 1596. He was arrested in the house of John Norton, of Ravenswroth, nearly Lamesley, County Durham, who seems to have been the second son of Richard Norton, of Norton Conyers, attainted for his share in the Rebellion in 1569. Norton and his wife (if the above identification be correct, she was his second wife, Margaret, daughter of Christopher Redshaw of Owston) were arrested at the same time, and with them John Talbot, one of the Talbots of Thorton-le-Street, North Ridding of Yorkshire. All four were tried at Durham and condemned to death, Palasor for being a priest, and the others for assisting him. Another gentleman was condemned at the same time but saved his life by conforming, as they might have done. Mrs. Norton, being supposed to be with child, was reprieved. The others suffered together. Bishop Challoner tells how an attempt to poison Palasor and his companions made by the gaoler's wife resulted in the conversion of her maid-servant Mary Day.
John B. Wainewright.