OpenLLM-France/wikimedia huggingface dataset:
# Catholic Encyclopedia (1913)/Congregations of Mount Calvary

From volume 10 of the work.
I. DAUGHTERS OF MOUNT CALVARY
Founded in 1619 by Virginia Centurione (d. 1651), daughter of the Doge of Genoa and wife of Gasparo Grimaldi Bracelli (d. 1625), who during a time of famine gathered a number of abandoned children into a home, which she called Santa Maria del Refugio dei Tribolati in Monte Calvario. Under her inspiration those associated with her in the work decided to lead a common life, follow the rule of St. Francis, and pledge themselves to the service of the poor and sick. They bound themselves, however, by no vows, but by a solemn promise of perseverance. Among the prominent Genoese who promoted the work of the sisters was the Marquess Emmanuele Brignole, through whose munificence a second house was founded, in 1641, after which the sisters were often called "le suore Brignole." The congregation soon spread through northern Italy. In 1815 Pius VII invited the sisters to Rome, and in 1833 Gregory XVI assigned them a house on the Esquiline, near the church of St. Norbert, now the chief house of the institute.
II. MISSIONARY SOCIETY OF MOUNT CALVARY
A congregation of secular priests, formed in 1633 by Hubert Charpentier to honour the Sacred Passion and to spread and maintain the Faith especially in regions under Huguenot control. The first houses were at Betharram in the Diocese of Lescar and at Notre Dame de Ceraison in the Diocese of Auch. United with a similar association formed by the Capuchin, Pere Hyacinthe, at the instance of Louis XIII, on Mont-Valérien near Paris, the congregation received royal confirmation in 1650. Later the pastors of Paris were admitted to membership, and during Holy Week pilgrimages were made from different parishes of Paris to Mount Valérien. The society did not survive the Revolution.
CENTURIONE, Vita di Virginia Centurione-Bracelli (Genoa, 1873); STREBER in Kirchenlex.; MORCHINI, Degli istituti di pubblica carita (Rome, 1835), 133 sqq.
Florence Rudge McGahan.
# Burns' Farewell/Burns' Farewell

Burns' Farewell.
ADIEU! a heart-warm, fond adieu! dear brothers of the mystic tye! Ye favoured, enlighten’d few, companions of my social joy: Tho’ I to foreign lands must hie, pursuing fortune’s slipp’ry ba’, With melting heart, and brimful eye, I’ll mind you still, tho’ far awa.
Oft have I met your social band, and spent the cheerful festive night; Oft, Honoured with supreme command, presided o’er the sons of light; And, by that hieroglyphic bright, which none but craftsmen ever saw! Strong mem’ry on my heart shall write those happy scenes when far awa.
May freedom, harmony, and love, unite you in the grand design, Beneath th’ Omniscient Eye above, the glorious Architect Divine! That you may keep th’unerring line, still rising by the plummet’s law. Till order bright completely shine, shalt be my pray'r when far awa.
​And you farewell! whose merits claim, justly, that highest badge to wear, Heav’n bless your honour’d, noble name, to masonry and Scotia dear! A last request permit me here, when yearly ye assemble a’, One round, I ask it with a tear, to him, the Bard that’s far awa.
# Burns' Farewell/The Shepherd's Son

THE SHEPHERD’S SON.
THERE was a shepherd’s son keeping sheep on yonder hill. He laid his pipe and crook aside, and there he slept his fill. And sing clear away the morning dew, blow the winds to you, Clear away the morning dew, with a fal al a.
​He looked east, he looked west, he’s ta’en another look, And there he spied a fair maid a-swimming in a brook. And sing clear away the morning dew, &c.
O do not touch my mantle, but let my cloaths alone, And you shall have a good reward if you conduct me home. And sing clear away the morning dew, &c.
He has lifted her upon a milk-white steed, himself upon another, And all the way they rode along, like sister and like brother. And sing clear away the morning dew, &c.
And as they rode along the way, they spied some cocks of hay, And is not this a pleasant place for men and maids to stray. And sing clear away the morning dew, &c.
O do not touch my mantle, but let my cloaths alone, And you shall get a good reward if you conduct me home. And sing clear away the morning dew, &c.
When she came to her father’s gates she tirled with the pin, nimble was the proud porter to let this fair maid in, And sing clear sway the moving dew, &c.
​Stand you there my noble boy, I thank you for your care, If you would done as I would done, I would not left you there. And sing dear away the morning dew, &c.
You’ll put off your hose and shoes, and iet your feet go bare; But if you meet a pretty girl, O touch her if you dare. And sing clear away the morning dew, &c.
I will not cast off my hose nor shoes, nor let my feet go bare; But if I meet a pretty girl, I’ll trim her to a hair. And sing clear away the morning dew, &c.
There is a flower in our garden, they call it marigold, And he that would not when he could, he should not when he would. And sing clear away the morning dew, &c.
FINIS.
# Burns' Farewell

Burns’ Farewell,
To which is added, the
Sailor from Dover,
The Ayrshire Laddie,
AND
The Shepherd’s Son.
GLASGOW:
Published, and Sold Wholesale and Retail by
R. Hutchison & Co. 10, Saltmarket.—1816.
* Burns' Farewell
* The Sailor from Dover
* The Ayrshire Laddie
* The Shepherd's Son
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# Burns' Farewell/The Sailor from Dover

THE SAILOR FROM DOVER.
There was a young Sailor from Dover he came. He courted pretty Sally, pretty Sally, was her name: But she being so lofty, and her portion being so high. That she on a Sailor could scarce cast an eye.
O Sally, O Sally, O Sally, said I am afraid that your false heart will my ruin be. And unless that your hatred does turn into love, I am afraid that your false heart will my ruin prove.
My hatred’s not to you nor to any other man; But to say that I love you is more than I can So keep your intention, and alter your discourse, For I will never marry you unless that I be forc’d.
Seven weeks had not gone and past, Till this fair maid grew sick at last, And she could not tell for why, And she sent for the Sailor whom she did deny.
​O am I the young man that you want to see, Or am I the doctor that you have sent for me, O yes you’re the doctor you can kill or you can cure, For the pain that I feel is hard to endure.
O where does your pain lie, does it lie in your head? Or where does your pain lie, does it lie in your side, O no, my dearest Billy, you are far from your mark, For the pain that I feel, my love, lies hard at my heart.
O Sally, O Sally O Sally, says he, Don’t you remember how once you slighted me? How once you slighted me, my love, and treated me with scorn; But now I will reward you for what you have done.
For what is gone and past, my love, forget and forgive, And let me have some longer time here for to live, O no, my dearest Sally, O no, while I have breath, And I’ll dance on the ground, my love, while you lie underneath.
She pulled rings from her finger, by one, two, and three, Take these, my dearest Billy, in remembrance of me; In remembrance of me, my love, and when I am dead and gone, And perhaps you will be sorry for what you have done.
​Farewell to my father, my mother, and friends, Likewise to the young man that would not make amends, Moreover to the Sailor that would not pity me, For ten thousand times over my folly I see.
# Burnrite Coal Briquette Company v. Riggs

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
274 U.S. 208
Burnrite Coal Briquette Company v. Riggs
Argued: March 11, 14, 1927. --- Decided: May 2, 1927
Messrs. James J. Lynch, of Chattanooga, Tenn., and George W. C. McCarter, of Newark, N. J., for petitioner.
Mr. Merritt Lane, of Newark, N. J., for respondents.
Mr. Justice BRANDEIS 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
# Burns' Farewell/The Ayrshire Laddie

The Ayrshire Laddie.
MY Jamie is a bonny lad, he often comes a courting, O, The sight of him aye makes me glad, but, Oh! when we were sporting, O.
My louping breast to his he press’d, he row'd me in his plaidy, O, He held me there till I confess’d I dearly lov’d the laddie, O.
He says, I kill’d him with my een, his tale is ever ready, O; He swears by all the stars of heav’n that Nell shall be his lady, O.
Every lass is thrang engag’d with some weel-faur’d callan, O, My neighbour Jess, and Jane, are pledg’d to marry Rab and Allan, O.
​The English girls are fond of John, the Irish maid for Paddy, O, Jamie, give me, or give me none, my bonny Ayrshire laddie, O.
Once I cross’d the raging sea From Leith o’er to Kirkaldy, O, But ne’er a lad yet catch’d my ee, like my dear Ayrshire laddie, O.
At gloamin’ he went down yestreen, to ask my mam and daddy, O, And their consent was freely gi'en, they knew my lad was steady, O.
There be many a richer pair, and many mae more gaudy, O, Of love there few has such a share as Nell, and her Ayrshire laddie, O.
# Catholic Encyclopedia (1913)/Good Faith

From volume 6 of the work.
A phrase employed to designate the mental and moral state of honest, even if objectively unfounded, conviction as to the truth or falsehood of a proposition or body of opinion, or as to the rectitude or depravity of a line of conduct. One who is in this condition, so far as the violation of positive law, or even, in certain junctures, of the natural law, is concerned, is said to labour under an invincible error, and hence to be guiltless. This consideration is often invoked in behalf of those who are outside of the visible affiliation of the Catholic Church. It is not unfrequently applied to determine the degree of right or obligation prevailing in the various forms of human engagements, such as contracts, etc. In the matter of prescription it is held to be an indispensable requirement whether there be question of acquiring dominion or freeing oneself from a burden. Likewise, in deciding the duty incombent upon one who finds himself in possession of another's property, cognizance is taken of the good faith with which perchance the holding has been begun and accompanied. Finally, if a person, although in the actually in state of mortal sin, were in good faith to come to Holy Communion, such a one, according to the judgement of many theologians, would receive sanctifying grace. The reason alleged by them, although not regarded by other moralists as convincing, is that good faith saves the communicant from the conscious interposition of any obstacle to the productive activity of the Sacrament.
JOSEPH F. DELANY
# Catholic Encyclopedia (1913)/Golden Calf

From volume 6 of the work.
An object of worship among the Hebrews, mention of which occurs principally in Ex., xxxii, where the story of the molten calf of Aaron is narrated, and in III Kings, xii (cf. II Par., xi), in connection with the policy of Jeroboam after the schism of the ten tribes. Various reasons make it probable that the rendering "calf" is not to be taken in a strict sense, for the Hebrew term has a wider signification, and it is likely that in the present case it stands for a young bullock just arrived at maturity.
Waiving all critical discussion as to the sources embodied in Ex., xxxii, the main features of the present narrative are as follows: Becoming impatient at Moses' long delay on the mount, the people ask Aaron to make them a god or gods to go before them. He yields to their solicitations, and, making use of the golden earrings of the women and children, he causes a "molten calf" or bull to be fashioned. Shortly after its construction Moses returns, and, moved to wrath and indignation, destroys the idol, reducing it to dust and throwing it into the brook from which the Israelites are made to drink. After the schism of the ten tribes, Jeroboam, fearing that the regular pilgrimages of the people of the northern kingdom to Jerusalem would endanger their political allegiance to himself, resorted to the natural expedient of furnishing them with a substitute for the sanctuary of the Temple (III Kings, xii); and he set up two golden calves, one in Bethel and the other in Dan. As to their construction information is lacking, but it is likely that they were life-sized bull figures constructed after the fashion of the one mentioned above. It seems also probable that they were intended as symbols of Yahweh, for, thus considered, they would be more effective in attracting the pious Israelites who were accustomed to go to Jerusalem.
Most writers have accepted the view of Philo and the early Fathers, who regarded the worship of the golden calves as borrowed from the Egyptians, and in favour of this opinion is the fact that both Aaron and Jeroboam had sojourned in Egypt shortly before constructing their respective idols; this view, however, has its difficulties, among which is the improbability of an Egyptian deity being set up as the god "who brought Israel out of the land of Egypt". Hence, some recent scholars are inclined to seek the origin of the Hebrew bull worship in the conditions and surroundings of the Israelites as an agricultural people, for whom the bull was naturally an appropriate symbol of strength and vital energy.
James F. Driscoll.
# Catholic Encyclopedia (1913)/Gog and Magog

From volume 6 of the work.
Names, respectively, of a king and of his supposed kingdom, mentioned several times in chapters 38 and 39 of the Book of Ezechiel, and once in the Apocalypse (20:7). In the first passage of Ezechiel we read the command of Yahweh to the prophet: "Son of man, set thy face against Gog the land of Magog...and prophesy of him...Behold, I come against thee, O Gog, the chief prince of Mosoch and Thubal" (38:2-3). A similar command is found also at the beginning of chapter 39. These two chapters contain repeated reference to Gog and Magog, but they furnish only vague and uncertain indications as to the identity of the ruler or the location of the country. In chapter 39 Gog is represented (verses 5 and 6) as being accompanied in his invasion of the land of Israel by the Persians, Ethiopians, and Libyans, Gomer, and...the house of Thogorma; and in verse 15 we read: "And thou shalt come out of thy place from the northern parts." From the number and variety of the peoples mentioned in this connection some writers have inferred that the name Gog may be only a generic appellation, or figure, used in Ezechiel to designate the host of the enemies of Israel, and in the Apocalypse to denote the multitude of the foes of the Church. Others conjecture that it may be a local title expressing the royal dignity, such as the name Pharaoh in Egypt. But it seems more probable that both names are historical; and by some scholars Gog is identified with the Lydian king called by the Greeks Gyges, who appears as Gu-gu on the Assyrian inscriptions. If this be true, Magog should be identified with Lydia. On the other hand, as Mosoch and Thubal were nations belonging to Asia Minor, it would seem from the text of Ezechiel that Magog must be in that part of the world. Finally, Josephus and others identify Magog with Scythia, but in antiquity this name was used to designate vaguely any northern population.
James F. Driscoll.
# Catholic Encyclopedia (1913)/Gonzalo de Berceo

From volume 6 of the work.
Spanish poet, active between 1220 and 1242. Born in the closing years on twelfth century, he appears to be the earliest Castilian author known to us by name. He became a priest and passed the whole of his life in or near the monastery of San Millán de la Cogolla. His compositions extend to more than 13,000 verses (Alexandrines), arranged in monorhymed quatrains (cuaderna via), and, at least in so far as the truly authentic are concerned, are religious and hagiographical in their nature. They are made up of lives of Spanish saints: "La vida de Santo Domingo de Silos", "La vida de San Millán", "La vida de Santa Oria"; of poems celebrating the Blessed Virgin: "Los Milagros de Nuestra Señora", "Los Loores de Nuestra Señora", "El duelo de la Virgen"; and of other pious and didactic works: "El sacrificio de la Misa" , "Los Signos del juicio", and perhaps some hymns. In all these compositions he manifests halt little originality, abidng, wherever possible, by Latin sources that were doubtless in the monastic library. His manner and style, however, are decidedly interesting, because they evince his desire to appeal to all the lay reading public of Castile in his time. He writes, as he tells us, in the vernacular, so that he may be read by the common man; and he intentionally adopts the methods of the popular minstrel in order to reach more quickly the popular heart. In spite of his diffuseness, he can interest us today, and his quaint humour, heavy though it may be at times, has no little charm. If we are to believe the ascription contained in one of the two manuscripts of the old Spanish poem on Alexander the Great ("Libro de Alexandre") we must credit him with that secular work also; but scholars are not too prone to regard the ascription as correct.
J.D.M. FORD
# Catholic Encyclopedia (1913)/Godfrey of Fontaines

From volume 6 of the work.
(GODEFRIDUS DE fontIBUS, DOCTOR VENERANDUS)
A scholastic philosopher and theologian; born near Liège within the first half of the thirteenth century, he became a canon of his native diocese, and also of Paris and Cologne, and was elected, in 1300, to the See of Tournai, which he declined. He taught theology at the University of Paris during the last quarter of the century, was a Magister, or doctor, of theology and a member of the Sorbonne, to which he left a valuable collection of MSS. He is the author of a notable collection of disputations, "XIV Quodlibeta", which show him to have been not merely a distinguished theologian and philosopher, but also a canonist, jurist, moralist, and controversialist, who took an active part in the various ecclesiastical, doctrinal, and disciplinary disputes that stirred Paris at that period. In regard to the privileges of the mendicant orders, Godfrey opposed St. Thomas, but for the Angelic Doctor's teaching he professed a sincere admiration. The bold "innovations" of Thomism were just then on their trial; they were condemned by Tempier, Archbishop of Paris (1277), and opposed by Peckham and many others. Godfrey was a staunch supporter of Thomism, yet sufficiently original to differ in many things from the master's views, e.g., the principle of individuation, and the distinction between essence and existence in material things.
The "XIV Quodlibeta" of Godfrey, extensively studied and multiplied in MS. form in the medieval schools, are at present in course of being published for the first time. A critical edition of the first four of them has already appeared in the series "Les Philosophes Belges, Textes et Etudes" (II, "Les quatre premiers Quodlibets de Godefroid de Fontaines", by de Wulf and Pelzer, Louvain, 1904). The remaining Quodlibeta (V-XIV) will form vols. III and IV of the same series; vol. V is to contain studies on Godfrey by de Wulf, de Munnynck, and Van Roel.
DE WULF, Etudes sur la vie les Oeuvres et l'influence de Godefroid de Fontaines (Louvain and Paris, 1904); IDEM, Histoire de la philosophie médiévale (Louvain, 2nd ed., 1905); IDEM, Histoire de la philosophie scolastique dans les Pays-Bas, etc. (Louvain and Paris, 1895); TURNER, History of Philosophy (Boston, 1903).
P. Coffey.
# Catholic Encyclopedia (1913)/Godric

From volume 6 of the work.
The name of two Abbots of Croyland.
Godric I (870-941)
He was the successor of the Abbot Theodore, who had been slain by the Danes. The heathen had sacked and destroyed the abbey, desecrating the shrines and driving out the monks. On their return they unanimously elected Godric abbot, in spite of his reluctance. Soon after his election, at the request of the prior of Ancarig, Godric went with his monks to clear away the ruins of Medehamsted Abbey (Peterborough), to bury the corpses of its abbot and eighty monks, whom the Danes had murdered, and to erect a memorial near their grave. Evil times fell on Croyland during his abbacy. Beorred, King of Mercia, under pretext of driving out the Danes, seized the lands and possessions of all the monasteries in his dominions, among which was Croyland. Beorred died in 874, and was succeeded by one of his servants, Ceowulf, who demanded a thousand pounds from the Abbey of Croyland, and reduced it to such poverty, that the monks were forced to sell nearly all their plate. So poor did the house become that none would join it, and, at Godric's death in 941, only five of its monks were left.
Godric II (1005-18)
Godric II was no less unfortunate than his namesake. King Ethelred the Redeless first exacted from it large sums of money, and in the fourth year of Godric's rule the Danish jarl, Turkil, arrived with a fleet, demanded a ransom, and ravaged the manors of the abbey. In 1013 the Danish king, Sweyn, devastated the neighbouring country. Croyland, which was luckily isolated by floods, became the refuge of monks, secular priests, and layfolk, whose support was a heavy burden on the resources of the abbey. Sweyn extorted two large ransoms within three months, while the king's officers threatened to complete its ruin because it supported the Danes. In despair Godric and his monks engaged as protector Leofwin, brother of Leofric, Earl of Leicester, who, in return for a grant of lands, protected them till his death in 1017. The same year the accession of Cnut brought peace to England, and some relief to Croyland. Godric was buried in the chapter-house of his abbey.
Ingulfi Croylandensis Historia in Rerum Anglicarum Veterum Tom: I, ed. FULMAN (Oxford, 1684); WILLIS, History of the Mitred Parliamentary Abbeys, I, 75-6 (London, 1718); DUGDALE, Monasticon Anglicanum, ed. CALEY AND ELLIS, (London, 1846), II, 91-2, 95.
LESLIE A. ST. L. TOKE