OpenLLM-France/wikimedia huggingface dataset:
# Catholic Encyclopedia (1913)/François Clément

From volume 4 of the work.
A member of the Benedictine Congregation of Saint-Maur and historian; born at Bèze in the department of Côte-d'Or, France, 1714; died at Paris, 29 March, 1793. He made his first studies at the college of the Jesuits at Dijon. Soon after his profession in 1731 his superiors sent him to the monastery of the "Blancs-Manteaux" at Paris to assist in the learned labours of the congregation. To great intellectual gifts Clément added scientific acumen and an unflagging industry which especially fitted him for his task. He knew no fatigue and at night gave barely two or three hours to sleep. He first busied himself with the preparations for volumes XI and XII of the "Histoire littéraire de la France"; these volumes covered the years 1141-1167 and were edited by Clémencet. He then edited, in collaboration with Dom Brial, a fellow-Benedictine, volumes XII and XIII of the work begun by Bouquet in 1738, "Recueil des historiens des Gaules et de la France" (Paris, 1786), or as the title is generally given "Scriptores rerum gallicarum et francicarum". These volumes contain altogether 439 original documents, accompanied by exhaustive introductions, numerous explanatory remarks, and acute critical notes. Clément's chief work is a revised edition of the chronology first issued by Clémencet in one volume, entitled: "L'art de vérifier les dates des faits historiques". The new edition in which the original work appeared in an entirely changed form was published at Paris in 1770. A third edition (Paris, 1783-1787) embraced three folio volumes; in this the original underwent even greater alterations, and the labour on it cost Clément more than ten years of toil. In contrast to Clémencet he treated his matter objectively, and was influenced neither by prejudices against the Jesuits nor by a blind predilection for the Jansenists. His position met with the approval of scholars and he was made a member of the "Académie des Inscriptions". The work is still of value, and it has been well called "the finest memorial of French learning of the eighteenth century". Clément was engaged in the preparation of a fourth and much enlarged edition when a stroke of apoplexy caused his death. The unfinished work was completed by Viton de Saint-Allais and appeared with additional matter in eighteen volumes (Paris, 1818-19). Viton de Saint-Allais also published from the literary remains of Clément the treatise "L'art de vérifier les dates des faits historiques avant l'ère chrétienne" (Paris, 1820). A work of less importance was one begun by Dom Poncet and edited by Clément, entitled: "Nouveaux éclaircissements sur l'origine et le Pentateuque des Samnaritains" (Paris, 1760). Clément's industry in collecting material is shown by the "Catalogus manuscriptorum codicum Collegii Claramontani, quem excipit catalogus domus professæ Parisiensis, uterque digestus et notis ornatus" (Paris, 1764). For information concerning his letters see the "Revue bénédictine", XII, 508.
DE LAME, Bibliothéque des écrivains de la congrégation de Saint-Maur, 484.
PATRICIUS SCHLAGER.
# Chinese Life in the Tibetan Foothills/Book 3/Confucian Society

The Confucian Society, Tang Tzŭ Hang (黨子行)
The School, or Society, is very ancient and has always borne an agnostic stamp, both in literature and religion.
The worship of Confucius is a very real thing in China, and the substitution of a tablet for an image, a change made by the Republic, is very superficial. But few, if any, of the Confucian schools have ever been satisfied with the worship ​of Confucius alone, but freely indulged in the worship of ancestors, and have invited the aid of the Shaman brethren when expedient or when sickness or death in the family made it necessary. Thus, the Confucian scholar may also be a follower of both the mystical and naturalistic schools.
It is readily understood that the class of persons who enter the Confucian Society is different in caste and calibre from those of other societies; but it must be remembered that the agreement is equally binding and the political consequences even more serious than in the case of other societies, and it has been the source of revolutionary activities of great importance.
The Confucian Society is the society par excellence of the official, scholar, and student. In its present form it dates at least from the T‘ang dynasty, when the followers of the "Peach Orchard" trio refused to recognize the T‘ang and clave to the Han (漢) and Liu (劉), and are called Han Liu (漢流).
# Chinese Life in the Tibetan Foothills/Book 3/Followers of the Yamen

Followers of the Yamen
There is a clear distinction between those who belong to the yamen and those who follow the official.
The bureau of civil affairs, li fang (吏房), attends to salaries and scholars' appointments, and keeps a list of graduates in the district and of those eligible for higher examinations.
It notifies the Imperial court when a scholar has attended all examinations till he is sixty years old ; a degree is then given him, and if he goes on till he is eighty, he will receive a yellow riding-jacket and a dragon-headed walking-stick.
The bureau of revenue and population, hu fang (戶房), gathers taxes, counts the families and registers headmen. It gets a commission on the sale of property.
The bureau of rites, li fang (禮房). All cases of broken contracts, divorces, seduction, kidnapping, etc., come to this office. It also keeps a list of scholars without degrees.
​The military bureau, ping fang (兵房), attends to enlistment, drilling and feeding of soldiers, the housing of troops on the march, the arming and conduct of militia and the quarrels and lawsuits of the soldiery.
The bureau of works, kung fang (工房), looks after the city wall and gates and all public buildings and attends to disputes about boundaries and graveyards.
The granary bureau, ts‘ang fang (倉房), is responsible for the public granaries, the buying and selling of rice and its distribution in time of famine or siege.
The tea and salt bureau, yen ch‘a fang (鹽茶房). The trade is a monopoly in each city and the bureau looks after the revenue from this source.
The punishments bureau, hsing fang (刑房), attends to litigation about deaths by violence; the wu tso (仵作), is officially attached to it.
The litigation registry bureau, ch‘êng fa fang (承發房), records all the indictments, etc., and is responsible for indictments passing up into the magistrate's hands.
The interpretation bureau, i ch‘ing fang (夷情房), only exists in frontier districts, where the aboriginal tribes make it necessary.
# Chinese Life in the Tibetan Foothills/Book 3/Chapter 1. Secret Societies

BOOK III—POLITICAL
CHAPTER I.
Secret Societies
During the past twenty years the writer's calling has often brought him into close contact with and even into sharp opposition to secret society organizations in Ssŭch'uan. The chief difficulty in studying such societies is, of course, that they are secret, and the divulging of details is likely to be severely punished.
The difficulty all missionary societies have had in getting a foothold in Ssŭch‘uan is due to the Tang Tzŭ Hang (黨子行), or Confucian Society. The plots of the literati culminated in the riots of 1895. From that year till about 1902 new influences were brought into play by bringing the more lawless elements of society into action. This period might be called the Hypnotic Period; it includes the Yŭ Man-tzŭ rebellion of 1898, the Boxer upheaval of 1900, and the local Boxer trouble of 1902, when the Boxer bands even entered the provincial capital.
From 1902 a new phase begins, when the Ch‘ien Tzŭ Hang (㡨子行), or Tally Society, made a movement toward ​the Church to capture it for political purposes, both protective and aggressive. The period ended in the Revolution of 1911.
To be clear, it may be stated here that the Tally Society is the same as the Han Liu (漢流), or Ko Lao Hui (哥老會), and the period may be named the Han Liu period.
After 1911 those who had entered the Church for political reasons tried to get possession of Church property or to start self-governing causes of their own; but always for political or personal advantage. This might be called the Self-government Period.
The first three of the above periods exhibit phenomena important not only now, but acting even in remote antiquity.
The writer believes that this ancient West China fraternity originated in the Totemistic age. That age, which was one of magic, has left many traces, especially in these sodalities. The frequent mention of the dragon in the organization of the brotherhood abundantly proves its Totemistic origin. The leading Elder Brother is spoken of as the "Dragon's Head." The baser sort, who make a living by roving, are called "Rolling Dragons." And a score of similar instances might be given.
Not to go further back than the end of the Chou (周) dynasty, we may divide the society of the time into three classes: (i), followers of Confucius—the reform party; (ii), followers of Lao-Tzŭ—a mystical party; (iii), followers of Nature—a reactionary party that developed into the Han Liu fraternity. These three schools of thought can be distinctly seen in the secret society organizations of West China to-day.
# Cheskian Anthology/Joseph Jungmann

Joseph Jungmann.
Born 1773.
Znám sie mnohau ušlechtilan hlawa.
(As numerous here as in remoter lands),
Our pride, our praise, near whom old glory stands,
Binding past—future laurels round their brow—
​To whom shall I direct the garland now?
I may not choose among those generous bands:—
Yet one there is whom Slava's hearts and hands
Would crown—and with one knee of homage bow.
Favorite of all her races, and their priest!
Thine, quiet genius! thine the crown shall be,
Slavonia's glory shall encompass thee!
Thy name be heard—thy praise shall be confest,
Long as Vletava's waters seek the sea,
His translations are numerous. His version of Paradise Lost is, without controversy, one of the most remarkable and most perfect that have hitherto appeared. His Slowesnost(Chrestomathia) is a very useful introductory book for the bohemian student. Many of his compositions have appeared in the literary journals of Bohemia.
Content.
Žiwol můg gest garo tkwaucy.
My life is like a flowery spring
Of calmness, liberty, and peace;
I mount not high on passion's wing,
I sink not deep in recklessness.
And noisy joys, where'er they be,
Have no attractive charms for me.
The marble busts—the statues tall
Of bronze, I envy not—be mine
A simple home, whose snowy wall
The smiling graces may enshrine.
Tho' gold may deck the rich man's roof,
It is not time nor sorrow-proof.
Pomona dwells my cottage near,
And leads sweet Flora in her hand;
My trees the richest offerings bear—
Uncoveted their treasures stand,
​And in their falling leaves I see
True lessons for humanity.
The elms—as if obedient, bend
Over my roof—their shadows deep,
A canopy of verdure lend,
To curtain me in tranquil sleep;
And visions floating in the air,
Are better than the dreams of care.
And to the forest solitudes,
I fly to shield my quiet head,
And the wild masters of the woods,
Behold in me no tyrant;
To me, the fierce and foolish chase,
Is wearying discord and disgrace.
A cheerful guest of nature, I
Want nor satiety have known,
Mine is a blest sufficiency
And freedom:—what is mine to own,
And to enjoy—enough—no more,
Meat—drink—and life glides calmly o'er.
I bid some cheerful neighbor come,
And than mine own bohemian wife
Gives him sweet welcome to our home;
The smiles that on her visage shine
Are all reﬂected back from mine.
The morning of a summer day,
Breaks forth in sweet serenity:
And fair as roses are, and gay,
The lovely world appears to me.
'Tis by men's eye that world is clad
In cheerful light, or darkness sad.
I love mankind—I love them well—
Wise—foolish—weeds—flowers—gloom and mirth,
Earth is to me—nor heaven nor hell—
It is—what is it? simply—earth;
Poor thoughtless wretch, by folly driven,
Who calls his earth—or hell, or heaven.
In dance and song the happy hours:
As fair as flowers upon the mead,
But sweeter far and lovelier flowers;
One flower—to him who knows its worth,
Is a dropp'd star of heaven on earth.
And so unanxious, undismay'd,
I wait for death—and waiting chant
My songs—and feel upon my head
The sunshine of sweet peace—I want
No joy—but, hope—as nature's guest,
To die—and say—"Enough—I’m blest."
Puchmayer, V. 65.
# Cheskian Anthology/Fr. Turínsky

Fr. Turínsky,
Born 1796.
The Maiden by the Stream.
Pere děwa u poloka.
Dry hemp doth lay;
Her tears are falling in the stream
From those blue eyes so bright, that beam
The live-long day.
"Say maiden! what disturbs thy peace
The livelong day?"
"Deep wounds have stabb'd my spirit's peace,
And nought shall bid its misery cease
But life's decay."
With pale affright?"
"O no! it was no frightful dream—
It was a shadow on the stream,
But not of night.
"It wore a wreath upon its head,
And took its flight;
Borne on the rapid stream it fled
With the green wreath upon its head—
My hopes to spite."
The maiden in the flowing stream,
Dry hemp doth lay;
Her tears are falling in the stream,
Her blue eyes paled with life's last gleam
FINIS.
T. C. Hansard, Printer,
Paternoster-row.
# Chesebro v. Los Angeles County Flood Control District

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
306 U.S. 459
Chesebro v. Los Angeles County Flood Control District
Argued: Feb. 1, 2, 1939. --- Decided: March 27, 1939
Messrs. Bourke Jones and Frederick von Schrader, both of Los Angeles, Cal., for appellant.
Mr. W. B. McKesson, of Los Angeles, Cal., for appellees.
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
# Cheskian Anthology

* related portals: Czech literature, Poetry.
* sister projects: Commons category, Wikidata item.
WÝBOR Z BÁSNICTWI ČESKÉHO.
CHESKIAN ANTHOLOGY:
BEING
A HISTORY OF THE
Poetical Literature of Bohemia,
WITH TRANSLATED SPECIMENS
BY
JOHN BOWRING.
Prawau wlast gen w srdci nosíme, Tuto nelze bíti ani krásti.
Kollar.
Our heart—our country's casket and defence— Our country, none shall steal—none tear it thence.
Hudbu a zpěwy Čech milug.
LONDON:
ROWLAND HUNTER, St. PAULS'S CHURCH-YARD.
1832
T. C. Hansard, Printer, Paternoster-mw, London.
* Preface
* To Fr. Lad. Čelakowsky
* Poetical literature of Bohemia
* Karel Sudimír Šnaidr
* Antonín Puchmayer
* Joseph Jungmann
* M. Z. Polak
* John Kollár
* Waslaw Hanka
* Žofie Jandowa
* Paul Joseph Šafarík
* Fr. Turínsky
* Works by the same author
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
# Chicago v. Tilley

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
103 U.S. 146
Chicago v. Tilley
ERROR to the Circuit Court of the United States for the Northern District of Illinois.
The facts are stated in the opinion of the court.
Mr. William C. Goudy, for the plaintiff in error.
Mr. Melville W. Fuller, contra.
MR. JUSTICE WOODS 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
# Chickasaw Nation v. United States

* related portals: Supreme Court of the United States.
* sister projects: Wikipedia article, Wikidata item.
United States Supreme Court
326 U.S. 217
Chickasaw Nation v. United States
On Petition from Certiorari Distributed Oct. 6, 1945.
Nov. 5, 1945.
Messrs. Paul M. Niebell, of Washington, D.C., and Wm. A. Cornish, of McAlester, Okl., for petitioner.
Messrs. Harold Judson, Asst. Sol. Gen., and J. Edward Williams, Roger P. Marquis, John C. Harrington, and Walter J. Cummings, Jr., all of Washington, D.C., for respondent.
PER CURIAM.

## 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
# Catholic Encyclopedia (1913)/Paul of Burgos

From volume 11 of the work.
(PAUL DE SANTA MARIA; Jewish name, SOLOMON HA-LEVI)
A Spanish archbishop, lord chancellor and exegete, born at Burgos about 1351; died 29 Aug., 1435. He was the most wealthy and influential Jew of Burgos, a scholar of the first rank in Talmudic and rabbinical literature, and a Rabbi of the Jewish community. The irresistible logic of the Summa of St. Thomas led him to the Faith of Christ. He received Baptism, 21 July, 1390. His brothers Pedro Suares and Alvar Garcia, together with his daughter and four boys, aged from three to twelve years, were baptized with him. His wife Joanna died a Jewess shortly after. Paul de Santa Maria, as he was called, spent some years at the University of Paris, where he took his degree of doctor in theology. His sincerity, keen insight into human nature, thorough education, and soul-stirring eloquence marked him out as a prominent churchman of the future. In 1405 he became Bishop of Cartagena; in 1415, Archbishop of Burgos. In 1416 King Henry of Castile named him lord chancellor. After the king's death Archbishop Paul was a member of the council which ruled Castile in the name of the regent Doña Catalina, and by the will of the deceased king he was tutor to the heir to the throne — later John II of Castile. The published writings of Archbishop Paul were:
Archbishop Paul was succeeded in the See of Burgos by his second son, Alfonso.
SANCTOTIS, Vita d. Pauli episcopi Burgensis; MARIANA, Historia general de España, IV (Barcelona, 1839), 324; ANTONIO, Biblioth. hispan. vetus, II (Madrid, 1788), 237.
WALTER DRUM
# Catholic Encyclopedia (1913)/Paul Pelisson-Fontanier

From volume 11 of the work.
French writer, born at Béziers in 1624 of Protestant parents; died at Versailles, 7 February, 1693. He finished his classical studies at the age of eleven at Castres, studied philosophy at Montauban, law at Toulouse, and, when only nineteen years old, published a Latin translation of, and a commentary on, the first book of Justinian's "Institutes". In 1653 he wrote his "Histoire de l'Académie française", which procured his election to that body. He became secretary to Superintendent Fouquet in 1652, master of accounts at Montpellier in 1659, counsellor of the king in 1660. When Fouquet was discharged, Pelisson stood faithfully by him and was imprisoned in the Bastille (1661), where he remained four years. There he wrote his three "Mémoires" in defence of Fouquet. Liberated in 1666, he was named royal historian by Louis XIV. In 1670 he abjured the Protestant religion, received minor orders and subdiaconate, was given the Abbey of Guieont, and made administrator of divers benefices and disburser of the money destined for needy converts. The charge that he refused the last sacraments on his deathbed is false; he attended to his religious duties to the last. His works include: "Histoire de Louis XIV" (published by Lemascrier, 1749); "Réflexions sur les différends en matière de religion" (1686), against Jurieu and Leibnitz; "Traité de l'Euchariste" (Paris, 1694), these two works are in Migne, "Dé éé", III; "Prières au Saint-Sacrement" (1734); "Prières sur les épîtres et les évangiles de l'année (1734).
GEORGE M. SAUVAGE
# Catholic Encyclopedia (1913)/Paul de Barry

From volume 2 of the work.
Born at Leucate in 1587; died at Avignon, 28 July, 1661. He was a member of the Society of Jesus, rector of the Jesuit colleges at Aix, Nimes, and Avignon, and Provincial of Lyons. He composed a number of devotional works on the Blessed Virgin, St. Joseph, and the saints, and a "Pensez-y-bien", which latter had a large circulation and has been translated into several languages. The only ones of his works translated into English are "Pious Remarks upon the Life of St. Joseph", published in 1600; the "Glories of St. Joseph" (Dublin, 1835); "Devotions to St. Joseph", edited by the Rev. G. Tickell, S.J. (London, 187–).
Bibliothèque de la compagnie de Jésus, I, 945.
S.H. Frisbee
# Catholic Encyclopedia (1913)/Paul Scarron

From volume 13 of the work.
French poet and dramatist, b. in Paris, 4 July, 1610; d. 7 October, 1660. His father was a judge and one of his uncles was Bishop of Grenoble. After graduating from the Sorbonne, he received tonsure at the age of nineteen and soon after became attached to the house of Charles de Beaumanoir, Bishop of Le Mans, whom he accompanied to Rome in 1635. A year later he was made a canon in Saint Julian's Cathedral without being in holy orders, a benefice he resigned in January, 1652, when he married Françoise d'Aubigne, later Madame de Maintenon. He was then a cripple and for the remainder of his life was confined to bed, being nursed by his young wife, whose devotion, piety, and patience were admirable. In a distorted body, he preserved the acuteness of his mind, and pursued his literary career. His comedies "Jodelet, ou le maître valet" (1645); "Les trois Dorothées" (1646); "L'héritier ridicule" (1649); "Don Japhet d'Arménie" (1652); "L'Ecolier de Salamanque" (1654); "Le gardien de soi-même" (1655); "Le marquis ridicule" (1656) contained quite a number of amusing scenes and odd characters that Molière borrowed. He achieved a lasting reputation by his burlesque productions, "Le Typhon (1644), and "Le Virgile travesti" (1648-1652), in which he displayed all the resources of his humour. The "Roman comique" (1649-1657), whose realistic presentation of customs and manners was imitated by later novelists, is not from from being a masterpiece. There is no certainty about the place where Scarron's remains were taken, but it is now believed that he was buried in the church of Saint-Gervais.
MORILLOT, Scarron et le genre burlesque (Paris, 1888); IDEM., Scarron, Etude biographique et litteraire (Paris, 1890); CHARDON, Scarron inconnu (Paris, 1904); MAGNE, Scarron et son milieu (Paris, 1905).
LOUIS N. DELAMARRE