OpenLLM-France/wikimedia huggingface dataset:
# Calculus Made Easy/Chapter 22

EPILOGUE AND APOLOGUE.
It may be confidently assumed that when this tractate “Calculus made Easy” falls into the hands of the professional mathematicians, they will (if not too lazy) rise up as one man, and damn it as being a thoroughly bad book. Of that there can be, from their point of view, no possible manner of doubt whatever. It commits several most grievous and deplorable errors.
First, it shows how ridiculously easy most of the operations of the calculus really are.
Secondly, it gives away so many trade secrets. By showing you that what one fool can do, other fools can do also, it lets you see that these mathematical swells, who pride themselves on having mastered such an awfully difficult subject as the calculus, have no such great reason to be puffed up. They like you to think how terribly difficult it is, and don’t want that superstition to be rudely dissipated.
Thirdly, among the dreadful things they will say about “So Easy” is this: that there is an utter failure on the part of the author to demonstrate with rigid ​and satisfactory completeness the validity of sundry methods which he has presented in simple fashion, and has even dared to use in solving problems! But why should he not? You don’t forbid the use of a watch to every person who does not know how to make one? You don’t object to the musician playing on a violin that he has not himself constructed. You don’t teach the rules of syntax to children until they have already become fluent in the use of speech. It would be equally absurd to require general rigid demonstrations to be expounded to beginners in the calculus.
One other thing will the professed mathematicians say about this thoroughly bad and vicious book: that the reason why it is so easy is because the author has left out all the things that are really difficult. And the ghastly fact about this accusation is that–it is true! That is, indeed, why the book has been written–written for the legion of innocents who have hitherto been deterred from acquiring the elements of the calculus by the stupid way in which its teaching is almost always presented. Any subject can be made repulsive by presenting it bristling with difficulties. The aim of this book is to enable beginners to learn its language, to acquire familiarity with its endearing simplicities, and to grasp its powerful methods of solving problems, without being compelled to toil through the intricate out-of-the-way (and mostly irrelevant) mathematical gymnastics so dear to the unpractical mathematician.
​There are amongst young engineers a number on whose ears the adage that what one fool can do, another can, may fall with a familiar sound. They are earnestly requested not to give the author away, nor to tell the mathematicians what a fool he really is.
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# Black and White

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* Black and White: A Weekly Illustrated Record and Review, a British illustrated weekly periodical founded in 1891 and incorporated into The Sphere in 1912.
* "Black and White", a poem by H. H. Abbott
* Black and White, a novel by Rosa Campbell Praed
# Black and White Taxicab Company v. Brown and Yellow Taxicab Company

* related portals: Supreme Court of the United States.
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Black & White Taxicab Co. v. Brown & Yellow Taxicab Co. , 276 U.S. 518 (1928), was a decision by the Supreme Court in which the Court refused to hold that federal courts sitting in diversity jurisdiction must apply state common law. Ten years later, in Erie Railroad Co. v. Tompkins, the Court reversed course, and overturned Swift. Warning: template has been deprecated.
United States Supreme Court
276 U.S. 518
Black and White Taxicab Company v. Brown and Yellow Taxicab Company
Argued: April 9, 1928. ---
[Syllabus from pages 518-520 intentionally omitted]
Messrs.N. P. Sims and John L. Stout, both of Bowling Green, Ky., for petitioner.
Mr. M. M. Logan, of Frankfort, Ky., for respondent.
[Argument of Counsel from page 521 intentionally omitted]
Mr. Justice BUTLER 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
# Castes and Tribes of Southern India/Kamukham

​Kamukham (areca-nut: Areca Catechu). — A tree or kothu of Kondaiyamkōttai Maravan.
# Castes and Tribes of Southern India/Kamunchia

​Kamunchia.— Recorded, in the Madras Census Report, 1901, as a very small class of Oriya cultivators.
# Castes and Tribes of Southern India/Kanaka

​Kanaka.— An exogamous sept of Badagas of the Nilgiris.
# Castes and Tribes of Southern India/Kammiyan

​Kammiyan.— A Tamil name for blacksmiths.
# Castes and Tribes of Southern India/Kampa

​Kampa (bush of thorns). — An exogamous sept of Yerukala.
# Castes and Tribes of Southern India/Kammara

​Kammara.— The Kammaras are the blacksmith section of the Telugu Kamsalas, whose services are in great demand by the cultivator, whose agricultural implements have to be made, and constantly repaired. It is noted, in the Bellary Gazetteer, that "until recently the manufacture of the huge shallow iron pans, in which the sugar-cane is boiled, was a considerable industry at Kāmalāpuram. The iron was brought by pack bullocks from Jambunath Konda, the dome-shaped hill at the Hospet end of the Sandūr range, and was smelted and worked by men of the Kammara caste. Of late years, the cheaper English iron has completely ousted the country product, the smelting industry is dead, and the Kammaras confine themselves to making and mending the boilers with English material. They have a temple of their own, dedicated to Kāli, in the village, where the worship is conducted by one of themselves." The name ​Baita Kammara, meaning outside blacksmiths, is applied to Kamsala blacksmiths, who occupy a lowly position, and work in the open air or outside a village.*
# Castes and Tribes of Southern India/Moktessor or Mukhtesar

​Moktessor or Mukhtesar. — See Stānika.
# Castes and Tribes of Southern India/Mola

​Mola (hare). — An exogamous sept of Gangadikāra Holeya and Gangadikāra Vakkaliga.
# Castes and Tribes of Southern India/Mora Būvva

​Mora Būvva.— A sub-division of Mādigas, who offer food (būvva) to the god in a winnowing basket (mora) at marriage.
# Castes and Tribes of Southern India/Mondolo

​Mondolo.___Recorded, in the Madras Census Report, 1901, as an Oriya title given by Zamindars to the headmen of villages. It is also a title of various Oriya castes.
# Castes and Tribes of Southern India/Mohiro

​Mohiro (peacock). — An exogamous sept or gōtra of Bhondāri and Gaudo.
# Castes and Tribes of Southern India/Molaya Dēvan

​Molaya Dēvan. — A title of Kallan and Nōkkan.
# Castes and Tribes of Southern India/Monathinni

​Monathinni.— The name, meaning those who eat the vermin of the earth, of a sub-division of Valaiyan.
# Castes and Tribes of Southern India/Moksham

​Moksham (heaven). — An exogamous sept of Dēvānga.
# Book of Common Prayer (ECUSA)/Pastoral Offices

Pastoral Offices
Confirmation 413 A Form of Commitment to Christian Service 420 Celebration and Blessing of a Marriage 423 The Blessing of a Civil Marriage 433 An Order for Marriage 435 Thanksgiving for the Birth or Adoption of a Child 439 Reconciliation of a Penitent 447 Ministration to the Sick 453 Ministration at the Time of Death 462 Burial of the Dead: Rite One 469 Burial of the Dead: Rite Two 491 An Order for Burial 506
# Book of Common Prayer (ECUSA)/Pastoral Offices/An Order for Burial

​An Order for Burial
When, for pastoral considerations, neither of the burial rites in this Book is deemed appropriate, the following form is used.
1. The body is received. The celebrant may meet the body and conduct it into the church or chapel, or it may be in place before the congregation assembles.
2. Anthems from Holy Scripture or psalms may be sung or said, or a hymn may be sung.
3. Prayer may be offered for the bereaved.
4. One or more passages of Holy Scripture are read. Psalms, hymns, or anthems may follow the readings. If there is to be a Communion, the last Reading is from the Gospel.
5. A homily may follow the Readings, and the Apostles’ Creed may be recited.
6. Prayer, including the Lord’s Prayer, is offered for the deceased, for those who mourn, and for the Christian community, remembering the promises of God in Christ about eternal life.
7. The deceased is commended to God, and the body is committed to its resting place. The committal may take place either where the preceding service has been held, or at the graveside.
8. If there is a Communion, it precedes the commendation, and begins with the Peace and Offertory of the Eucharist. Any of the authorized eucharistic prayers may be used.
​Note:
The liturgy for the dead is an Easter liturgy. It finds all its meaning in the resurrection. Because Jesus was raised from the dead, we, too, shall be raised.
The liturgy, therefore, is characterized by joy, in the certainty that “neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.”
This joy, however, does not make human grief unchristian. The very love we have for each other in Christ brings deep sorrow when we are parted by death. Jesus himself wept at the grave of his friend. So, while we rejoice that one we love has entered into the nearer presence of our Lord, we sorrow in sympathy with those who mourn.
# Book of Common Prayer (ECUSA)/Pastoral Offices/A Form of Commitment to Christian Service

​A Form of Commitment to Christian Service
This form may be used when a person wishes to make or renew a commitment to the service of Christ in the world, either in general terms, or upon undertaking some special responsibility.
It is essential that the person seeking to make or renew a commitment prepare in advance, in consultation with the celebrant, the Act of Commitment, which may be in the form either of a statement of intention or of a series of questions and answers, but which should include a reaffirmation of baptismal promises.
Before the Offertory of the Eucharist, the person comes forward at the invitation of the celebrant, and, standing before the congregation, makes the Act of Commitment.
After this, the Celebrant says these or similar words
May the Holy Spirit guide and strengthen you, that in this, and in all things, you may do God’s will in the service of the kingdom of his Christ. Amen.
In the name of this congregation I commend you to this work, and pledge you our prayers, encouragement, and support.
​The Celebrant then says this or some other appropriate prayer
Let us pray.
Almighty God, look with favor upon this person who has now reaffirmed his commitment to follow Christ and to serve in his name. Give him courage, patience, and vision; and strengthen us all in our Christian vocation of witness to the world, and of service to others; through Jesus Christ our Lord. Amen.
A prayer for the special work in which the person will be engaged may be added.
The service then continues with the exchange of the Peace and the Offertory.
# Catholic Encyclopedia (1913)/Athenry

From volume 2 of the work.
A small inland town in the county Galway, Ireland, anciently called Athnere, from Ath-na-Riagh, the king's ford, or the abode of the king. It was the first town established by the Anglo-Norman invaders or Connaught, and at a remote period became a place of importance. A Dominican monastery was completed there in 1216 on a site granted by Meyler de Bermingham. In time it became extensive and wealthy and was used as the chief burial place of the Earls of Ulster and the principal families of the adjoining territory. Indulgences for the benefit of the monastery were granted by the pope in 1400. The church was burned in 1423, and in 1427 two subordinate houses were established. In 1445 Pope Eugenius IV renewed the decree of Pope Martin V to encourage the repairing of the church, at which time there were thirty inmates in the monastery. A Franciscan friary was also founded there in 1464 by Thomas, Earl of Kildare, and chapels erected by his wife and the Earls of Desmond and O'Tully. The place was sacked in 1577 during the Elizabethan wars, but repaired in 1585. The northern Irish burned the town in 1596 but the abbey escaped. The Dominican establishment was revived in 1644 as a university, the town, however, never regained its ancient prestige. The Cromwellian period ruined the ecclesiastical buildings, of which the tower and east window remained in good condition to tell of the ancient extent and beauty of the foundation. The Board of Works in 1893 made extensive repairs to the ruins to preserve them.
LEWIS, Topographical Dictionary of Ireland (Dublin, 1839).
THOMAS F. MEEHAN
# Catholic Encyclopedia (1913)/Attalia

From volume 2 of the work.
(Also ATTALEIA.)
A titular metropolitan see of Pamphylia in Asia Minor. Its episcopal list (431-879) is given in Gams (450). It is probably identical with the present Adalia, the chief port and largest place on the southern coast of Asia Minor. Remains of sculptured marbles are abundant in the vicinity. It is mentioned in Acts 14:24-25, as the seaport whence Paul and Barnabas set sail for Antioch, at the close of their missionary journey through Pisidia and Pamphylia. Another city of the same name existed in Lydia, Asia Minor; its episcopal list (431-879) is given in Gams (447).
THOMAS J. SHAHAN
# Catholic Encyclopedia (1913)/Atrib

From volume 2 of the work.
A titular see of Lower Egypt (Athribites) whose episcopal list (325-479) is given in Gams (p. 461).
# Catholic Encyclopedia (1913)/Atrium

From volume 2 of the work.
I. An open place or court before a church. It consisted of a large quadrangle with colonnaded walks on its four sides forming a portico or cloister. It was situated between the porch or vestibule and the body of the church. In the center of the atrium was a fountain or well, where the worshippers washed their hands before entering the church. A remnant of this custom still survives in the use of the holy-water font, or basin, usually placed near the inner entrances of churches in the atrium those that were not suffered to advance farther, and more particularly the first class of penitents, stood to solicit the prayers of the faithful as they went into the church. It was also used as a burying-ground, at first only for distinguished persons, but afterwards for all believers. The covered portion next the church was called the narthex and was the place for penitents. The basilicas at Ravenna seem usually to have had a closed narthex, while those of Rome were open to the West. A mosaic in S. Apollinare Nuovo Ravenna shows an open narthex closed by curtains. The atrium existed in some of the largest of the early Christian churches such as old St. Peter's at Rome in the fourth century, and Sancta Sophia at Constantinople, in the sixth. In the residences (palatia, domus) of the Rornan aristocracy, where the Roman Christians first worshipped, there was a threefold division, first, on entering, a court called the atrium; then, farther in, another colonnaded court called the peristyle, and then the tablinum, where the altar was problably placed, and services conducted. (See BASILICA.) So large a fore-court to a church required an area of land costly and difficult to obtain in a large city. For this reason the old Roman atrium survived only occasionally in Eastern and Western churches. Typical examples may be seen in the churches of St. Clement, at Rome, and St. Ambrose, at Mllan; also in the seventh century churches of Novara and Parenzo.
II. In secular architecture the atrium was the principal entrance-hall and apartment in a Roman house, and formed the reception-room. It was lighted by an opening in the roof, called the compluvium, the roof sloping so as to throw the rain-water into a cistern in the floor called the impluvium. In large houses it was surrounded by a colonnade.
THOMAS H. POOLE
# Catholic Encyclopedia (1913)/Atticus

From volume 2 of the work.
Patriarch of Constantinople (406-425), born at Sebaste in Armenia; died 425. He was educated in the vicinity of his native town by Macedonian monks, whose mode of life and errors he embraced. When still young he went to Constantinople, abjured his heretical tenets, and was raised to the priesthood. He and another ambitious priest, Arsacius, were the chief accusers of St. Chrysostom in the notorious Council of the Oak, which deposed (405) the holy patriarch. On the death (406) of the intruder Arsacius, he succeeded him in the See of Constantinople, and at first strove hard, with the help of the civil power, to detach the faithful from the communion of their lawful pastor. But finding that, even after the death of St. Chrysostom, they continued to avoid his own spiritual ministrations, he re-inserted the name of his holy predecessor in the diptychs of the churches. This change of attitude and his charity to the poor gradually made him less unpopular, and he at length managed to have himself recognized as patriarch by Innocent I. Intent upon enlarging the prerogatives of his see, he obtained from Theodosius the Younger two rescripts which placed Bithynia and Illyria under his jurisdiction. Rome resisted these encroachrments, and the rescripts, thanks to the intervention of Honorius, were recalled. Atticus in some measure atoned for his ambition and the irregularity of his promotion by his zeal in the cause of orthodoxy. He drove the Messalians from Pamphylia and his opposition to the Pelagians caused him to be praised by Celestine I as "a true successor of St. Chrysostom".
A.J.B. VUIBERT
# Catholic Encyclopedia (1913)/Atto

From volume 2 of the work.
A faithful follower of Gregory VII in his conflict with the simoniac clergy, born probably at Milan made Cardinal of San Mareo, assisted (1079) at the retractation of Berengarius in the Roman synod of that year, and signed the decrees of the synod of 1081. He may have been Bishop of Præneste. Cardinal Mai published under his name (SS. Vet nova coll., VI, 2, 60 sqq), from a Vatican manuscript, a "Breviarium Canonum", or miscellaneous collection of moral and canonical decrees genuine and forged, from Pope Clement I to Gregory the Great. It deals particularly with clerical rights and duties, eccleslastical acts, the administration of the sacraments, censures, jurisdiction, etc. Other cardinals of the name are mentioned in the anonymous (eighteenth-century) "Diatriba de Attonibus" published by Cardinal Mai (op. cit.; cf. P.L., CXXXIV, 902).
THOMAS J. SHAHAN
# Catholic Encyclopedia (1913)/Bethany Beyond the Jordan

From volume 2 of the work.
(Bethania peran tou Iordanou).
In the text of St. John's Gospel, i, 28, the author locates the event of Our Lord's baptism by St. John the Baptist at Bethany across the Jordan and there is herein a celebrated variant. The greatest number of the ancient codices, and those of greatest authority, have Bethania, "Bethany". This reading is approved by Lachmann, Tischendorf, Westcott-Hort, and others. The uncial codices, C$^2$, K, T, U, A, II, many minuscule codices, the Sinaitic Syriac, and Cureton's Syriac text have Bethabara. This reading was approved by Origen, Jerome, Eusebius, and Chrysostom. Origen, in his commentary on this place of St. John's Gospel, declares as follows: "We are not ignorant that in nearly all codices Bethany is the reading. But we were persuaded that not Bethany, but Bethabara should be read, when we came to the places that we might observe the footprints of the Lord, of His disciples, and of the prophets. For, as the Evangelist relates, Bethany the home of Lazarus, Mary, and Martha, is distant from Jerusalem fifteen furlongs, while the Jordan is distant one hundred and eighty furlongs. Neither is there a place along the Jordan which has anything in common with the name Bethany. But some say that among the mounds by the Jordan Bethabara is pointed out, where history relates that John baptized".
Archaeological research has failed to identify either Bethany or Bethabara beyond the Jordan; the conjectures range from the ruins on the bank of the Jordan opposite Mahadet Hadschle less than two miles north of the mouth of the Jordan, even to Mahadet 'Abara, a ford of the Jordan near Bethshean. All things considered, the most probable opinion is that there was a Bethany fifteen furlongs from Jerusalem, and another across the Jordan. The name of this latter may have been a transliteration of a Hebrew phrase meaning "the place of the ship". Bethany across the Jordan has shared the fate of many other Biblical sites which have disappeared from the earth.
The reading "Bethabara" came into the codices on the authority of Origen.
A.E. BREEN
# Catholic Encyclopedia (1913)/Bethlehem (as used in architecture)

From volume 2 of the work.
An architectural term used in the Ethiopic Church for the oven or bakehouse for baking the Korban or Eucharistic bread. It is a usual attachment to Coptic churches and is generally situated somewhere within the enclosure of the church. It is shown in the plan of Mari Mina and the adjoining church of Mari Banai. The four walls of Dair Abu Makar enclose one principal and one or two smaller court-yards around which stand the cells of the monks, domestic buildings, such as the milkroom, the oven (Bethlehem), the refectory and the like.
BUTLER, The Ardent Coped Churches of Egypt, I, 48.
THOMAS H. POOLE
# Catholic Encyclopedia (1913)/Bethel

From volume 2 of the work.
(Hebrew word meaning "house of God").
An ancient Cansanitish town, twelve miles north of Jerusalem, not far from Silo on the way to Sichem. The primitive name was Luza. Abram twice offered sacrifice east of Bethel (Gen., xii, 8; xiii, 3). In these passages the name of Bethel is used by anticipation, as it was given to the town by Jacob after his vision (Gen., xxviii, 19). When the Israelites entered the promised land, Bethel was allotted to the tribe of Benjamin, but it was taken and occupied by the Ephraimites (Judges, i, 22-26). It was a place of importance in the subsequent history. Here the Israelites in the days of the Judges were wont to consult the Lord (Judges, xx, 18, 26; xxi, 2; the phrase "in Silo" added in these texts by the Vulgate is a mistake) and the Ark of the Covenant was probably here for a time. Samuel was wont to judge in Bethel every year. After the division of the kingdoms Jeroboam desecrated the place by erecting a golden calf and introducing the Egyptian worship of Apis. This continued until Israel was led captive to Assyria (IV K., x, 29) and was frequently denounced by the prophets Osee and Amos. Shortly before his assumption, Elias visited Bethel, where there was a school of prophets (IV K., ii, 2, 3); the boys from the town mocked Eliseus on his return and were destroyed by bears (ibid., 23). One of the priests who had been carried away captive was allowed to return somewhat later and dwelt in Bethel to teach the people (IV K., xvii, 28). Great confusion of idolatrous worship sprang up, until Josias finally destroyed the altar and the high place there (IV K., xxiii, 15). After the Captivity, the Benjaminites returned to Bethel. In the time of the Macchabees, it was fortified by Bacchides. There is no mention of Bethel in the New Testament, but Josephus records that it was taken by Vespasian (Bell. Jud., IV, ix, 9). Eusebius mentions the place as a village. It is commonly identified nowadays with Beitin. The ruins of several Christian churches on the spot would indicate that in the Middle Ages it had again grown to some importance. The name "Bethel" is also read in Jos., xii, 16 and I K., xxx, 27; it is probably another name for Bethul (Jos., xix, 4), a city of the tribe of Simeon, the site of which is uncertain.
HAGER, Lexicon Biblicum, s. v.; SMITH, Hist. Geogr. of the Holy Land, 119, 250f.; 290f., 352; ZANECCHIA, La Palestine d'aujourdæhui (1890), II, 488f.; SCHENZ in Kirchenlex., s. v.
JOHN CORBETT