OpenLLM-France/wikimedia huggingface dataset:
# Appletons' Cyclopædia of American Biography/Chanfrau, Frank S.

Edition of 1900.
​CHANFRAU, Frank S., actor, b. in New York, 22 Feb., 1824; d. in Jersey City, 2 Oct., 1884. His father was a French officer in the vessel that brought Lafayette to the United States. He enjoyed but few educational advantages. At an early age he attempted to earn a livelihood as a hatter, subsequently was employed as a ship-builder at Cleveland, and helped to build the first steamboat that ever left that port. Returning to New York, he lived precariously for a year or two, and during this period his talent as a mimic became first known, and put him in the way that ultimately led to fortune. His first theatre engagement was as a supernumerary at the old Bowery theatre; subsequently he became utility-man at the same place, and after some years played second juvenile parts at the old Park theatre, and in 1848 was engaged as leading comedian at Mitchell's Olympic theatre. He gained great popularity as a comic actor at this house, his impersonation of Mose the fireman in Benjamin Baker's play, “A Glance at New York,” being regarded as inimitable. Chanfrau's success as Mose made him rich. On 20 Sept., 1849, he first appeared in the Arch street theatre, Philadelphia, and soon afterward he provided Brooklyn with a theatre; but the undertaking did not succeed, and, after sinking $22,000 in the venture, he accepted an invitation from Charles R. Thorne to sail for California. After a most successful tour there he returned to New York and added Thomas B. de Walden's Sam to his repertory, and during the winter of 1870 appeared in the leading part in “Kit, the Arkansas Traveller,” a play written by Edward Spencer, and then produced for the first time. As Kit Redding, Chanfrau achieved his most signal success. In this rôle he exhibited all his gifts and attainments to the best advantage, and though the character of his acting was never elevated, it was invariably amusing and never hurtful. He was a generous and noble-minded man, correct in his habits, and a model husband, father, and son. He died worth about $300,000, having considerable property at Long Branch, N. J., which he had made his residence for nineteen years. — His wife, Henrietta Baker, actress, b. in Philadelphia in 1837, made her début during the summer of 1854 at the assembly buildings, Philadelphia, under the management of Prof. Mueller, as a vocalist. Her first appearance on the boards of a regular theatre was at the city museum in her native place, 9 Sept., 1854, as Miss Apsley in “The Willow Copse.” A short time afterward she became a member of the Arch street theatre, where she remained nearly two seasons. When the National at Cincinnati was opened by Lewis Baker for the season 1857-'8, she became a member of the company and achieved success. She married Mr. Chanfrau in July, 1858. After a long absence from New York, in the autumn of 1886 she appeared at the reopening of the Fourteenth street theatre as Linda Colmore in “The Scapegoat.” Her acting is entirely free from affectation or mannerisms.
# Appletons' Cyclopædia of American Biography/Champlin, John Denison

Edition of 1900.
​CHAMPLIN, John Denison, author, b. in Stonington, Conn., 29 Jan., 1834. He was educated at the Hopkins grammar-school, New Haven, and at Yale, where he was graduated in 1856. In the following year he began the study of law in the office of Gideon H. Hollister, Litchfield, Conn., was admitted to the bar in 1859, and subsequently became a member of the firm of Hollister, Cross & Champlin, in New York city. In the autumn of 1860, what seemed an advantageous business offer took him to New Orleans, where he was a witness during the following spring of the opening scenes of secession in that city. Satisfied that New Orleans was no place for the practice of his profession, he returned to the north in the autumn of 1861, and after some desultory literary work became, in 1864, associate editor of the Bridgeport, Conn., “Standard,” with special charge of the literary department. In 1865 he established, in Litchfield, a weekly newspaper in the interest of the Democratic party, entitled “The Sentinel,” which he edited until 1869, when he sold it and removed to New York to enter upon other literary pursuits. He wrote for several periodicals until 1873, when he edited, from the papers of Joseph F. Loubat, secretary to Gustavus V. Fox in his mission to present the congratulations of congress to the Emperor Alexander II. on his escape from assassination, the work entitled “Fox's Mission to Russia” (New York, 1873). In the same year he became a reviser and in 1875 associate editor of the “American Cyclopædia,” having special charge of the maps and engravings till the revision was completed. Mr. Champlin is the author of “Young Folks' Cyclopædia of Common Things” (New York, 1879); “Young Folks' Catechism of Common Things” (1880); “Young Folks' Cyclopædia of Persons and Places” (1880); “Young Folks' Astronomy” (1881); and “Young Folks' History of the War for the Union” (1881). In 1884 he visited Europe, and accompanied Andrew Carnegie in a coaching trip through southern England, which he has described in his “Chronicle of the Coach” (New York, 1886). He is now editor of Scribner's art cyclopædias, of which two volumes of the first part, “Cyclopædia of Painters and Paintings,” were published in 1886.
# Appletons' Cyclopædia of American Biography/Chaney, Lucian West, Jr.

Edition of 1900.
​CHANEY, Lucian West, Jr., naturalist, b. in Heuvelton, N. Y., 26 June, 1857. He was graduated at Carleton college in 1878, after which he taught in public schools at Mankato and Faribault, Minn., until 1880. During the years 1880-'2 he was superintendent of the city schools in Glencoe, Minn., and in 1882 became professor of biology and geology in Carleton college. The biological department of this institution, under his management, has been thoroughly equipped with modern apparatus, and brought to a state of perfection unequalled in the state of Minnesota, and probably unsurpassed in the west. He has adapted and improved many laboratory appliances, such as section-cutters, injection apparatus, etc., in common use, and has contributed papers on biological subjects to the “Bulletin of the Minnesota Academy of Sciences,” the “Sidereal Messenger,” and other publications. He is also author of “Guides for the Laboratory” (Northfield, 1886).
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily IX/Chapter 11

Chapter XI.—Unbelief the Demon’s Stronghold.
“But it is necessary in our prayers to acknowledge that we have had recourse to God, and to bear witness, not to the apathy, but to the slowness of the demon. For all things are done to the believer, nothing to the unbeliever. Therefore the demons themselves, knowing the amount of faith of those of whom they take possession, measure their stay proportionately. Wherefore they stay permanently with the unbelieving, tarry for a while with the weak in faith; but with those who thoroughly believe, and who do good, they cannot remain even for a moment. For the soul being turned by faith, as it were, into the nature of water, quenches the demon as a spark of fire. The labour, therefore, of every one is to be solicitous about the putting to flight of his own demon. For, being mixed up with men’s souls, they suggest to every one’s mind desires after what things they please, in order that he may neglect his salvation.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily IX/Chapter 18

Chapter XVIII.—Props of the System.
“And how many also falsify the responses given and the cures effected by them, and confirm them with an oath! And how many give themselves up to them for hire, undertaking falsely to suffer certain things, and thus proclaiming their suffering, and being restored by remedial means, they say that they oracularly promised them healing, in order that they may assign as the cause the senseless worship! And how many of these things were formerly done by magical art, in the way of interpreting dreams, and divining! Yet in course of time these things have disappeared. And how many are there now, who, wishing to obtain such things, make use of charms! However, though a thing be prophetical or healing, it is not divine.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily IX/Chapter 19

Chapter XIX.—Privileges of the Baptized.
“For God is almighty. For He is good and righteous, now long-suffering to all, that those who will, repenting of the evils which they have done, and living well, may receive a worthy reward in the day in which all things are judged. Wherefore now begin to obey God by reason of good knowledge, and to oppose your evil lusts and thoughts, that you may be able to recover the original saving worship which was committed to humanity. For thus shall blessings straightway spring up to you, which, when you receive, you will thenceforth quit the trial of evils. But give thanks to the Giver; being kings for ever of unspeakable good things, with the King of peace. But in the present life, washing in a flowing river, or fountain, or even in the sea, with the thrice-blessed invocation, you shall not only be able to drive away the spirits which lurk in you; but yourselves no longer sinning, and undoubtingly believing God, you shall drive out evil spirits and dire demons, with terrible diseases, from others. And sometimes they shall flee when you but look on them. For they know those who have given themselves up to God. Wherefore, honouring them, they flee affrighted, as you saw yesterday, how, when after the address I delayed praying for those who were suffering these maladies, through respect towards the worship they cried out, not being able to endure it for a short hour.

## Footnotes

* ↑ [With chaps. 19–21 compare Recognitions, iv. 32, 35, which closely resemble them.—R.]
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily IX/Chapter 2

Chapter II.—Monarchy and Polyarchy.
“If, therefore, while I expound and show you that this is the greatest sin, which is able to destroy you all, it occur to your mind that you are not destroyed, being great multitudes, you are deceived. For you have the example of the old world deluged. And yet their sin was much less than that which is chargeable against you. For they were wicked with respect to their equals, murdering or committing adultery. But you are wicked against the God of all, worshipping lifeless images instead of Him or along with Him, and attributing His divine name to every kind of senseless matter. In the first place, therefore, you are unfortunate in not knowing the difference between monarchy and polyarchy—that monarchy, on the one hand, is productive of concord, but polyarchy is effective of wars. For unity does not fight with itself, but multitude has occasion of undertaking battle one against another.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily IX/Chapter 12

Chapter XII.—Theory of Disease.
“Whence many, not knowing how they are influenced, consent to the evil thoughts suggested by the demons, as if they were the reasoning of their own souls. Wherefore they become less active to come to those who are able to save them, and do not know that they themselves are held captive by the deceiving demons.  Therefore the demons who lurk in their souls induce them to think that it is not a demon that is distressing them, but a bodily disease, such as some acrid matter, or bile, or phlegm, or excess of blood, or inflammation of a membrane, or something else. But even if this were so, the case would not be altered of its being a kind of demon. For the universal and earthly soul, which enters on account of all kinds of food, being taken to excess by over-much food, is itself united to the spirit, as being cognate, which is the soul of man; and the material part of the food being united to the body, is left as a dreadful poison to it. Wherefore in all respects moderation is excellent.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily IX/Chapter 15

Chapter XV.—Test of Idols.
“For as dire serpents draw sparrows to them by their breath, so also these draw to their own will those who partake of their table, being mixed up with their understanding by means of food and drink, changing themselves in dreams according to the forms of the images, that they may increase error. For the image is neither a living creature, nor has it a divine spirit, but the demon that appeared abused the form. How many, in like manner, have been seen by others in dreams; and when they have met one another when awake, and compared them with what they saw in their dream, they have not accorded: so that the dream is not a manifestation, but is either the production of a demon or of the soul, giving forms to present fears and desire. For the soul, being struck with fear, conceives forms in dreams. But if you think that images, as being alive, can accomplish such things, place them on a beam accurately balanced, and place an equipoise in the other scale, then ask them to become either heavier or lighter: and if this be done, then they are alive. But it does not so happen. But if it were so, this would not prove them to be gods. For this might be accomplished by the finger of the demon. Even maggots move, yet they are not called gods.

## Footnotes

* ↑ The meaning is:  “the idols or images of the heathen deities are not living, but the demons adopt the forms of these images when they appear to men in dreams.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily IX/Chapter 16

Chapter XVI.—Powers of the Demons.
“But that the soul of each man embodies the forms of demons after his own preconceptions, and that those who are called gods do not appear, is manifest from the fact that they do not appear to the Jews. But some one will say, How then do they give oracular responses, forecasting future things? This also is false. But suppose it were true, this does not prove them to be gods; for it does not follow, if anything prophesies, that it is a god. For pythons prophesy, yet they are cast out by us as demons, and put to flight. But some one will say, They work cures for some persons. It is false. But suppose it were true, this is no proof of Godhead; for physicians also heal many, yet are not gods. But, says one, physicians do not completely heal those of whom they take charge, but these heal oracularly. But the demons know the remedies that are suited to each disease. Wherefore, being skilful physicians, and able to cure those diseases which can be cured by men, and also being prophets, and knowing when each disease is healed of itself, they so arrange their remedies that they may gain the credit of producing the cure.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily IX/Chapter 17

Chapter XVII.—Reasons Why Their Deceits are Not Detected.
“For why do they oracularly foretell cures after a long time? And why, if they are almighty, do they not effect cures without administering any medicine? And for what reason do they prescribe remedies to some of those who pray to them, while to some, and it may be more suitable cases, they give no response?  Thus, whenever a cure is going to take place spontaneously, they promise, in order that they may get the credit of the cure; and others, having been sick, and having prayed, and having recovered spontaneously, attributed the cure to those whom they had invoked, and make offerings to them. Those, however, who, after praying, have failed, are not able to offer their sacrifices. But if the relatives of the dead, or any of their children, inquired into the losses, you would find the failures to be more than the successes. But no one who has been taken in by them is willing to exhibit an accusation against them, through shame or fear; but, on the other hand, they conceal the crimes which they believe them to be guilty of.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily IX/Chapter 13

Chapter XIII.—Deceits of the Demons.
“But some of the maleficent demons deceive in another way. For at first they do not even show their existence, in order that care may not be taken against them; but in due time, by means of anger, love, or some other affection, they suddenly injure the body, by sword, or halter, or precipice, or something else, and at last bring to punishment the deceived souls of those who have been mixed up with them, as we said, withdrawing into the purifying fire. But others, who are deceived in another way, do not approach us, being seduced by the instigations of maleficent demons, as if they suffered these things at the hands of the gods themselves, on account of their neglect of them, and were able to reconcile them by sacrifices, and that it is not needful to come to us, but rather to flee from and hate us. And at the same time they hate and flee from those who have greater compassion for them, and who follow after them in order to do good to them.

## Footnotes

* ↑ Some read οὕτως, thus.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily IX/Chapter 14

Chapter XIV.—More Tricks.
“Therefore shunning and hating us they are deceived, not knowing how it happens that they devise things opposed to their health. For neither can we compel them against their will to incline towards health, since now we have no such power over them, nor are they able of themselves to understand the evil instigation of the demon; for they know not whence these evil instigations are suggested to them. And these are they whom the demons affright, appearing in such forms as they please. And sometimes they prescribe remedies for those who are diseased, and thus they receive divine honours from those who have previously been deceived. And they conceal from many that they are demons, but not from us, who know their mystery, and why they do these things, changing themselves in dreams against those over whom they have power; and why they terrify some, and give oracular responses to others, and demand sacrifices from them, and command them to eat with them, that they may swallow up their souls.
# Andre's Request to Washington

* information about this edition.
* sister projects: Wikidata item.
John Andre was the British officer with whom American traitor Benedict Arnold was conspiring. He requested to General George Washington that he be killed by firing squad but was hanged instead.
It is not the fear of death  That damps my brow; It is not for another breath  I ask thee now; I can die with lip unstirr'd  And a quiet heart— Let but this prayer be heard  Ere I depart.
I can give up my mother's look—  My sister's kiss; I can think of love—yet brook  A death like this! I can give up the young fame  I burn'd to win— All—but the spotless name  I glory in!
Thine is the power to give,  Thine to deny, Joy for the hour I live—  Calmness to die. By all the brave should cherish,  By my dying breath, I ask that I may perish  By a soldier's death.
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
# Andrea Constand v. William H. Cosby, Jr./2005 June 24 order by Court on motions by parties

* related authors: Bill Cosby.
* sister projects: Wikipedia article, Commons gallery, quotes, news, course.
Andrea Constand v. William H. Cosby, Jr. United States District Court for the Eastern District of Pennsylvania. (Case also known as Constand v. Cosby). Case No. 2:05-cv-01099. Judge Honorable Eduardo C. Robreno. Filed March 8, 2005. Nature of Suit 320 Assault, Libel & Slander. Cause of Action: 28:1332 Diversity-Libel,Assault,Slander. Court: Pennsylvania Eastern District Court. Office: Philadelphia Office. Jury Demanded By: Defendant.

## Order

IN THE UNITED STATES DISTRICT COURT
FOR THE EASTERN DISTRICT OF PENNSYLVANIA
CIVIL ACTION: 05-1099
ANDREA CONSTAND :
Plaintiff, :
v. :
WILLIAM H. COSBY, JR. :
Defendant. :
M E M O R A N D U M
EDUARDO C. ROBRENO, J.
JUNE 24, 2005
ORDER
AND NOW, this 24th day of June, 2005, it is hereby ORDERED that the Court’s Memorandum dated June 2, 2005 in the above-captioned case is AMENDED so that the following sentence on page 12 is DELETED:
   The Rule, in its original incarnation, including what is now Comment 5, which at the time was section (b) of the Rule, largely tracks the language of Nevada’s rule of professional conduct that the Supreme Court found to be constitutionally permissible in Gentile.
INSERTED in lieu thereof shall be the following language:
   Rule 3.6 of the Pennsylvania Rules of Professional Conduct, in its original incarnation, including what is now Comment 5, which at the time was section (b) of the Rule, largely tracks the language of Nevada Supreme Court Rule 177 which was at issue in Gentile. As discussed above, in Gentile the Supreme Court found the “substantial likelihood” test embodied in Rule 177, and now at the heart of Pennsylvania Rule 3.6, to be constitutionally permissible.
AND IT IS SO ORDERED.
EDUARDO C. ROBRENO, J.
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
# Andrea Constand v. William H. Cosby, Jr.

* related authors: Bill Cosby.
* sister projects: Wikipedia article, Commons category, quotes, news, course, Wikidata item.
Andrea Constand v. William H. Cosby, Jr. United States District Court for the Eastern District of Pennsylvania. (Case also known as Constand v. Cosby). Case No. 2:05-cv-01099. Judge Honorable Eduardo C. Robreno. Filed March 8, 2005. Nature of Suit 320 Assault, Libel & Slander. Cause of Action: 28:1332 Diversity-Libel,Assault,Slander. Court: Pennsylvania Eastern District Court. Office: Philadelphia Office. Jury Demanded By: Defendant.

## United States District Court for the Eastern District of Pennsylvania
### Docket

* Docket

### Court orders

* 2005 June 2 order by Court on motions by parties
* 2005 June 24 order by Court on motions by parties
* 2006 January 13 order by Court denying Associated Press motion
* 2006 January 31 order by Court on motions by parties

## Testimony

* 2005 September 29 testimony by William H. Cosby, Jr. in deposition
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

## External links

* Docketalarm
* Justia dockets
* Casetext document 1
* Casetext document 2
* Court documents, at Internet Archive
* Bill Cosby Civil Case Files, Deadspin
* Complaint, at Hollywood, Interrupted
* Complaint, at Smoking Gun, followed by Update
* "‘Constand v. Cosby’ shows skillful application of attorney-client privilege, and provides important lessons for everyday cases", Lawfuel.com, October 3, 2006
# Andes

* Search for titles containing or beginning with: "Andes."
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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.
* "Andes," in The New International Encyclopædia, New York: Dodd, Mead and Co. (1905)
* "Andes," in Encyclopædia Britannica (11th ed., 1911)
* "Andes," in Collier's New Encyclopedia, New York: P. F. Collier & Son Co. (1921)
# Anderson v. Yungkau

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
329 U.S. 482
Anderson v. Yungkau
Argued: Dec. 19, 20, 1946. --- Decided: Jan 13, 1947
Mr.
Robert S. Marx, of Cincinnati, Ohio, for petitioner.
Mr. LeWright Browning, of Ashland, Ky., for respondents.
Mr. Justice DOUGLAS 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).
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