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# Catholic Encyclopedia (1913)/Etienne Bauny

From volume 2 of the work.
Theologian, b. in 1564 at Mouzon, Ardennes, France; d. 3 December, 1649, at Saint Pol de Léon. He was admitted into the Society of Jesus, 20 July, 1593, and after teaching humanities and rhetoric he was promoted to the chair of moral theology which he occupied for sixteen years. He was for a time superior of the Jesuit residence at Pontoise.=20 So high was his reputation for learning and holiness, that he had the confidence of the most distinguished prelates of his age, especially of François Cardinal de la Rochefoucauld, who chose him as his spiritual director, and of René de Rieux, Bishop of Léon, who entrusted to him the settlement of the most delicate affairs of his episcopate. Bauny's knowledge of moral theology was singularly profound, but he was in many points too lenient. His undue indulgence excited the pharisaical indignation of the Jansenists, and it was to him that Pascal, Arnauld, and others turned, when they accused the Society of Jesus of teaching lax morality. He was a man of extraordinary severity towards himself, a skilful guide of souls, full of charity towards sinners, prudent in the management of affairs; hence we are not surprised to read that he died in the odour of sanctify, almost in the very exercise of his apostolic ministry, at the advanced age of eighty-five.
His published works are: (1) "Constitutiones Synodales dioecesis Leonensis, a Renato de Rieux Episcopo Leonensi promulgatae Paulipoli in Leoniâ" (Paris, 1630); (2) "Pratique du droit canonique au gouvernement de l'Eglise, correction des moeurs, et distribution des bénéfices, le tout au style et usage de France" (Paris, 1634); (3) "De Sacramentis ac Personis Sacris, earumque dignitate, obligationibus ac jure, juxta sacrarum litterarum testimonia, SS. Patrum sententias Canonum ac Conciliorum sanctiones, cum summariis, indice duplice, uno tractatuum et quaestionum, rerum altero. Theologiae moralis pars prima" (Paris, 1640) in fol.; (4) "Tractatus de censuris ecclesiasticis" (Paris, 1642), in fol.; (5) "Nova beneficiorum praxis=8A" (Paris, 1649). The second and third of these works are on the Index.
Guilhermy, Menologe de la c. de J., Assistance de France, II, 559; Hurter, Nomenclator, I, 494; Sommervogel, Bibliotheque de la c. de J., I, col. 1058.
T. B. Barrett.
# Catholic Encyclopedia (1913)/Etienne Binet

From volume 2 of the work.
Jesuit author, born at Dijon, France, 1569; died at Paris, 1639. He entered the Society of Jesus in 1690 and was rector of the colleges at Rouen and Paris, and provincial of Paris, Lyons, and Champagne. He was the author of forty-five published works, the first of which, on devotion to the Blessed Virgin, passed through eleven editions. His "Flowers from the Psalms" (Rouen, 1615) was translated into Italian and Latin; "Consolation and Joy for the Sick and Afflicted" (Rouen, 1616), was republished fourteen times in eight years; an "Essay on Nature's Wonders" (Rouen, 1621) was one of the most popular scientific works of the century; it passed through 24 editions before 1658. Father Binet published a "Life of St. Ignatius" and a "Life of St. Francis Xavier," in 1622, when these saints were canonized. His "Vies es SS. Elzear et Dauphine" was translated into English (London, 1638); "Vie de Ste. Aldegonde was published in English at Paris in 1632; "Purgatory Surveyed," a translation by Father Ashby (London, 1663) was brought out again by Father Anderdon (London, 1874); "The Rich Man Saved by the Golden Gate of Heaven; Motives and Power of Almsgiving" (Paris, 1627) is dedicated to his mother, who was still living at the age of eighty-five (Latin, Italian, and German translations of this work were published); "Mary, God's Masterpiece" (Paris, 1634) had six editions. Two years later he published a work which was received with the greatest enthusiasm: "How Should Religious Superiors Govern?" Twelve editions editions of this were published in French, three in Latin, three in Italian, and one in German. "Divine Favors Granted to St. Joseph" (Paris, 1639) was translated into English (London, 1890). Father Binet's works are marked by a clear, graceful style, and quite an original turn of thought; they abound in apt quotations from Scriptures and the Fathers; although written 250 years ago they still furnish both pleasurable and profitable spiritual reading. Father Binet was the school-fellow and life-long friend of St. Francis de Sales, whose cheerful spirituality his own so much resembles.
Southwell, Bibl.; Papillon, Bibl. des auteurs de Bourgogne; Sommervogel, Bibl., I, 1487-1506; Butenschoen in Archiv. litt. del l'Europe, III, 315-325; Hamy, Notice bibliographique, prefaced to his edition of Father Binet's Des attraits... de l'amour de Jesus Christ (Paris, 1900).
PATRICK H. KELLY
# Catholic Encyclopedia (1913)/Eucarpia

From volume 5 of the work.
Eucarpia, a titular see of Phrygia Salutaris in Asia Minor. Eucarpia (Eukarpeia), mentioned by Strabo (XII, 576) and several other geographers, was situated on a road from Dorylaeum to Eumenia, between the Dorylaeum-Acmonia and Dorylaeum-Synnada roads, probably at the modern village of Emin Hissar, in the vilayet of Brusa. The imposing ruins, seen by Hamilton in 1837, have almost disappeared. Nothing is known about the history of the city. It struck its own coins from the time of Augustus till the reign of Volusianus. The bishopric, being a suffragan of Synnada, figures in the "Notitiae episcopatuum" until the twelfth or thirteenth century. Six bishops are known: Eugenius, present at the Council of Nicaea (325), Auxomenus in 381, Cyriacus in 451, Dionysius in 536, Constantine or Constans in 787 (not mentioned by Lequien), and Constantine in 879.
S. Pétridès.
# Catholic Encyclopedia (1913)/Etienne Le Camus

From volume 9 of the work.
Le Camus, Etienne, French cardinal, b. at Paris, 1632; d. at Grenoble, 1707. Through the influence of his father, Nicolas le Camus, a state councillor, he was when still very young attached to the court as almoner of the king, and enjoyed the friendship of Bossuet. The Sorbonne made him doctor of theology at the age of eighteen. The fact of his consorting with such men as Benserade, Vivonne, and Bussy drew upon him the severity of Mazarin, and he was for a while exiled to Meaux. Recalled through the influence of Colbert, he retired in 1665 to La Trappe with de Rancé, and passed from his former levity to an asceticism that led him to Port-Royal. The publication of his letters by Ingold shows that Jansenism was with Le Camus more a matter of personal sympathy and spiritual discipline than of doctrinal tenets. Made against his will Bishop of Grenoble in 1671, he proved himself zealous almost to excess in reforming abuses in his diocese. In the affair of the "régale" he acted as intermediary between Rome and Versailles, and showed creditable courage before the omnipotent Louis XIV. Innocent XI, having made him cardinal instead of Harlay, presented by the king, he was not allowed till 1689 to go to Rome to receive the insignia of his dignity. Le Camus founded in the Diocese of Grenoble two seminaries and several charitable institutions. Besides a "Recueil d'ordonnances synodales" we have from him the "Défense de la Virginité perpétuelle de la Mère de Dieu" (Paris, 1680), and numerous letters published by Ingold.
Bellet, Histoire du Cardinal Le Camus (Paris 1886); Sainte-Beuve, Port-Royal, IV (Paris, 1901), 528; St-Simon, Mémoires (ed. Hachette), IV, 59, to be corrected by Lalouette, Abrégé de la vie de M. le Cardinal Le Camus (Paris, 1720); Ingold, Lettres du Card. Le Camus in Bulletin de l'Académie Delphinoise, 2nd series, I.
J. F. Sollier.
# Catholic Encyclopedia (1913)/Euaria

From volume 5 of the work.
Euaria, a titular see of Phoenicia Secunda or Libanensis, in Palestine. The true name of this city seems to have been Hawarin; as such it appears in a Syriac inscription of the fourth to the sixth century of the Christian Era. According to Ptolemy (V, xiv) it was situated in the Palmyrene province. Georgius Cyprius calls it Euarios or Justinianopolis. The "Notitiae episcopatuum" of the Patriarchate of Antioch (sixth century) gives it as a suffragan see of Damascus. [See Echos d'Orient, X (1907), 145.] One of its bishops, Thomas, is known in 451; there is some uncertainty about another, John, who lived a little later (Lequien, Oriens christ., II, 847). It is today El Hawarin, a large Mohammedan village, a three-hour journey north of Karyatein and on the road from Damascus to Palmyra; there are still visible the ruins of a Roman castellum and of a basilica. Euaria (Hawarin) is to be distinguished from Hauara or Havara, another titular see in Palaestina Tertia, south of Petra.
S. Vailhé.
# Catholic Encyclopedia (1913)/Etienne de Carheil

From volume 3 of the work.
French missionary among the Indians of Canada, born at Carentoir, France, November 1633; died at Quebec, 27 July, 1726. He entered the Society of Jesus at Paris, 30 August, 1652; studied in Amiens, La Flèche, and Bourges, and acted as instructor in Rouen and Tours. After his ordination in 1666, Carheil left for Canada, and spent two years at Quebec in preparation for mission work. From his entrance into the novitiate he had longed to shed his blood for Christ; the only martyrdom he found in Canada was that of thirty years of hardships and sufferings among the Hurons and the Iroquois. The first scene of his missionary labours was Cayuga where he remained until the chiefs drove him from their canton in 1684. He taught grammar for three years at the College of Quebec, and was then assigned to the Mission of Mackinac. His strenuous opposition to the brandy traffic provoked the enmity of La Mothe Cadillac, the French commandant at that post and he was compelled to return to Quebec in 1703. During most of the ensuing years he ministered to the French in Montreal and other towns. Father Carheil was a ripe scholar and possessed a rare knowledge of the languages of the tribes he evangelized. He left two manuscript volumes entitled "Racines Huronnes".
ORHAND, Un admirable inconnu (Paris, 1890); THWAITES, Jesuit Relations (Cleveland, 1896-1901), I, 325, 326, LXX, 129; SOMMERVOGEL, Bibl. de la c. de J. II, 747; SHEA, History of the Catholic Missions (New York, 1855), CXV; IDEM, Cath. Ch. in Colonial Days (New York, 1886), index; ROCHEMONTEIX, Les Jésuites et la Nouvelle France au XVII$^e$ siècle (Paris, 1895-96), III, c.x.
EDWARD P. SPILLANE
# Catholic Encyclopedia (1913)/Meaux

From volume 16 of the work.
(Melsa).
A Cistercian abbey about four miles east of Beverley in the East Riding of Yorkshire. It was founded in the year 1150 by William le Gros, Earl of Albemarle, and was dedicated to Our Lady. The history of the abbey is a sad one. On reading the chronicle compiled by Abbot Burton we see that the abbey was hardly ever free from litigation; three times the monks were forced to disperse through poverty; once, in the year 1349, four-fifths of the monks were carried off by the pestilence; and once by incurring the anger of a king they barely escaped dissolution. Richard Draper, the last abbot, signed the surrender of the abbey, and received a pension from Henry VIII.
Chronica monasterii de Melsa in Rolls Series, XLIII; DUGDALE, Monasticon, V (1846), 388; JANAUSCHEK, Orig. Cisterc., I (1877), 124-5.
PAUL BROOKFIELD
# Catholic Encyclopedia (1913)/Mayo Indians

From volume 10 of the work.
An important tribe occupying some fifteen towns on Mayo and Fuerte rivers, southern Sonora and northern Sinaloa, Mexico. Their language is known as Cahita, being the same as that spoken, with dialectic differences, by their neighbours, the Tehueco, and Yaqui, and belonging to the Piman branch of the great Shoshonean stock. The name Mayo is said by Ribas to be properly that of their principal river and to signify "boundary". The known history of the tribe begins in 1532 with the naval expedition of Diego Hertado de Mendoza, who landing at the mouth of the Fuerte, went up the river to the villages, where he was killed with his companions while asleep. In 1533 a land expedition under Diego de Guzman crossed through their country and penetrated to beyond the Yaqui river in the north. In 1609-10 they aided the Spaniards against the Yaqui, the two tribes being hereditary enemies, and on the suppression of the revolt, it was made a condition of the agreement that the Yaqui should live at peace with the Mayo. In 1613, at their own request, the first mission was established in their territory by the Jesuit Father Pedro Mendez, who had visited them some years before, over 3000 persons receiving baptism within fifteen days in a population variously estimated at from nine to twenty thousand. Within a short time seven mission churches was built in as many towns of the tribe. This was the beginning of regular mission work in Sonora.
In 1740 the Mayo, hitherto friendly as a tribe, joined the Yaqui in revolt, apparently at the instance of Spanish officials jealous of missionary influence. The churches were burned, priests and settlers driven out of the country; and although the rising w as put down in the following year after hard fighting, it marked the beginning of the decline of the missions which culminated with the expulsion of the Jesuits in 1767. After their departure, the Indians were for some time without religious teachers, but are now served by secular priests. In 1825-7, they again joined the Yaqui, led by the famous Bandera (Juzucanea) in revolt against Mexican aggression, and have several times since taken occasion to show their sympathies with their fighting kinsmen. The Mayo are sedentary and industrious farmers and mine labourers, and skillful artisans in the towns. They cultivate corn, squash, beans, tobacco, cotton and maguey, from which last they distill the mescal intoxicant. Their houses are light structures of cane and poles, thatched with palm leaves. They are all Catholic and very much Mexicanized, though they retain their language, and have many of the old Indian ideas still latent in them. Their principal town is Santa Cruz de Mayo, and they are variously estimated at from 7,000 to 10,000 souls. The most important study of the language, the Cahita, is a grammar (Arte) by an anonymous Jesuit published in Mexico in 1737.
ALEGRE, Hist. de la Compañia de Jesus (Mexico, 1841); BANCRFOFT, North Mexico States (San Francisco, 1886-9); RIBAS, Triumphos de Neustra Santa Fe (Madrid, 1645); Ward, Mexico in 1827 (London, 1828).
JAMES MOONEY
# Catholic Encyclopedia (1913)/Mayoruna Indians

From volume 10 of the work.
A noted and savage tribe of Panoan linguistic stock, ranging the forests between the Ucayali, the Yavari and the Marañon (Amazon) rivers in north-east Peru and the adjacent portions of Brazil. From the fact that some of them are of light skin and wear beards, a legend has grown up that they are descended from Spanish soldiers of Ursua's expedition (1569), but it is probable that the difference comes from later admixture of captive blood. As a tribe they are full-blooded and typically Indian. It has been suggested that the story may have originated from the confusion of "Marañones", the name given to the followers of Ursau and Aguirre, with Mayorunas, which seems to be from the Quicha language of Peru. Markham interprets the name as "Men of Muyu" (Muyu-runa), indicating an ancient residence about Moyobamba (Muyubamba), farther to the west. One of their subtribes is known as "Barbudo" (Spanish, Bearded). Other subtribes are Itacule, Musimo or Musquima, Urarina. The Mayoruna tribes were among those gathered into the missions of the Mainas province (see MAINA INDIANS) in the seventeenth and eighteenth centuries, being represented in the missions of San Joaquin (Mayoruna proper), Nuestra Señora del Carmen (Mayoruna proper), and San Xavier (Urarina and Itucale. By the repeated attacks of the Portuguese slave-hunters (see MAMELUCO) between 1680 and 1710, and the revolts of the mission Indians in 1695 and 1767 the Mayoruna were driven to take refuge in their forests and are now wholly savage and particularly hostile to either whites or Indians who enter their territory, even successfully repelling a joint government exploring expedition in 1866. In person they are tall and well-formed, with rather delicate features, going perfectly naked, with flowing hair cut across the forehead. Instead of bows they use spears, clubs, and blowguns, and are famous for the strength of the deadly curari poison with which they tip their arrows. They avoid river banks and do not use canoes. The charge of cannibalism has not been proven. (See also PANO).
RODRIGUEZ, Amazonas y Marañon (Madrid, 1684); HERVAS, Catalogo de las Lenguas (Madrid, 1800); MARKHAM, Tribes in the Valleys of the Amazons in Journ. Anth. Inst., XXIV (London, 1885); BRINTON, The American Race (New York, 1891).
JAMES MOONEY
# Cassell's Illustrated History of England

* Volume 1. From the earliest period to the reign of Edward the Fourth
* Volume 2. From the reign of Edward the Fourth to the death of Queen Elizabeth
* Volume 3. From the accession of James I. to the revolution of 1873
* Volume 4. From the accession of William III. to the death of George II (transcription project)
* Volume 5. From the accession of George III. to the French Revolution (July, 1792) (transcription project)
* Volume 6. From the French Revolution (July, 1792) to the death of George III (transcription project)
* Volume 7. From the Accession of George IV. to the Irish Famine, 1847 (transcription project)
* Volume 8. From the Overthrow of Louis Philippe to the Affair of the "Trent" (transcription project)
* Volume 9. From the death of the Prince Consort to the Geneva Convention (transcription project)
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
# Castes and Tribes of Southern India/Bōda

​Bōda.— Recorded, in the Madras Census Report, 1901, as a small cultivating class in Ganjam. Bōda is the name of a sub-division of the Gadabas, who use the fibre of boda luvāda (Ficus glomerata) in the manufacture of their female garments.
# Castes and Tribes of Southern India/Bōya

​Bōya (see Bēdar).—Bōya has also been recorded* as a sub-division of Māala, a name for Ēkari.
# Castes and Tribes of Southern India/Bōgam

​Bōgam.— See [[Castes and Tribes of Southern India/Dēva-dāsi|Dēvā-dāsi and Sāni.
# Castes and Tribes of Southern India/Bōgāra

​Bōgāra.— Recorded, in the Madras Census Report, 1901, as "Canarese brass and copper-smiths: a sub-division of Pānchāla." From a note on the Jains of the Bellary district * I gather that "there is a class of people called Bōgāras in the Harpanahalli tāluk, and in the town of Harpanahalli itself, side by side with the Jains. They are a thriving class, and trade in brass and copper wares. The Bōgāras practice the Jaina religion, have the same gōtras, freely worship in Jain temples, and are accepted into Jaina society. Evidently they are a sub-division of the Jains, though now excluded from inter-marriage." It is said that "arrangements are now being made (through the Jaina Bhattachārya at Kolhapūr) to enable Bōgāras to intermarry with the Jains."
# Castes and Tribes of Southern India/Bōvi

​Bōvi.— The name of the palanquin-bearing section of the Mogērs of South Canara. Some Besthas from Mysore, who have settled in this district, are also called Bovi, which is a form of Bōyi (bearer).
# Castes and Tribes of Southern India/Bōyan

​Bōyan. — A title of Oddē.
# Castes and Tribes of Southern India/Bēvina

​Bēvina. — Bēvina or Bēvā (nīm or margosa: Melia Azadirachta) has been recorded as an exogamous sept of Kuruba, and a sub-division of Kādu Kurumba. The nīm tree is held sacred by Hindus, and takes an important part in many of the ceremonials connected with the small-pox goddess and other village deities.
# Castes and Tribes of Southern India/Bōda Dāsari

​Bōda Dāsari (bald-headed mendicant). — An exogamous sept of Jōgi.
# Castes and Tribes of Southern India/Bōgarlu

​Bōgarlu.—Occurs as the name of a class of agricultural labourers in the Vizagapatam Agency, who are probably workers in metal who have taken to agriculture.
# Castes and Tribes of Southern India/Bōyi

​Bōyi (see Bestha). — It is also the title of one of the chief men among the Savaras.
# Bus Transport Securities Corporation v. Helvering

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
296 U.S. 391
Bus Transport Securities Corporation v. Helvering
Argued: Nov. 20, 1935. --- Decided: Dec 16, 1935
Mr. Albert E. James, of Washington, D.C., for petitioner.
The Attorney General and Mr. J. Louis Monarch, of Washington, D.C., for respondent.
Mr. Justice McREYNOLDS 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
# Bus Transport Securities Corporation v. Helvering/Opinion of the Court

* Court Documents
* Case Syllabus
* Opinion of the Court
United States Supreme Court
296 U.S. 391
Bus Transport Securities Corporation v. Helvering
Argued: Nov. 20, 1935. --- Decided: Dec 16, 1935
Petitioner, Bus & Transport Securities Corporation, challenges a deficiency income tax assessment for 1929, and says that the transaction from which the alleged taxable gain arose was reorganization within section 112, Revenue Act, 1928, 45 Stat. 816, 26 U.S.C.A. § 112 and note. Paragraphs (b)(4), (i)(1), and (i)(2), are specially relied upon.
Jacobus owned practically all shares of two corporations, herein designated A and B, which operated bus lines. The Public Service Corporation of New Jersey, the projector, desired to control these lines; and to that end engineered the following plan:
Public Service Co-ordinated Transport Company, affiliated with the projector, caused the organization of C. Easman Jacobus, Inc., took all the stock, and paid therefor by transferring 2,500 of the projector's shares.
Jacobus caused petitioner to be organized and acquired all its stock in exchange for all shares of A and B corporations. Thereafter, petitioner transferred to Public Service Co-ordinated Transport Company these A and B shares, and took all shares of C. Easman Jacobus, Inc.
Thus, petitioner, through Jacobus, Inc., came to control 2,500 of the projector's shares; and Public Service Co-ordinated and Transport Company became owner of all shares of A and B corporations. Through these manipulations, the projector obtained indirect control of corporations A and B and the lines which they operate.
The Commissioner, the Board of Tax Appeals, and the Circuit Court of Appeals all rightly concluded that petitioner was not party to a reorganization within the statute. Certain corporate shares owned by it were exchanged for shares which another corporation owned. Neither party to the exchange acquired any definite immediate interest in t e other. Nothing here, we think, even remotely resembles either merger or reorganization, as commonly understood. Pinellas Ice Co. v. Commissioner, 287 U.S. 462, 53 S.Ct. 257, 77 L.Ed. 428.
The challenged judgment must be affirmed.

## Notes

* ↑ Margin of opinion in Helvering v. Minnesota Tea Co., 296 U.S. 378, 56 S.Ct. 269, 80 L.Ed. 284.
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
# Busby v. Harris

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
370 U.S. 48
Busby v. Harris
Petitioners, pro se.
Solicitor General Cox, Assistant Attorney General Marshall, Harold H. Greene and Howard A. Glickstein, for respondents.
On petition for writ of certiorari to the United States Court of Appeals for the Ninth Circuit.
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