OpenLLM-France/wikimedia huggingface dataset:
# Catholic Encyclopedia (1913)/Diocese of Guastalla

From volume 7 of the work.
(GUASTELLENSIS).
In the province of Reggio Emilia (Central Italy) on the left bank of the Po at its junction with the Crostolo. Until the tenth century it was an obscure hamlet, near the direction of the Marchesi di Canossa. In 998 Gregory V consecrated there the church of St. Peter (la Pieve). In 1106 Paschal II held at the same place a council of investitures. During the struggle between the popes and the Hohenstaufen the town fell under the control of Reggio; in the fourteenth century it belonged to Cremona, and later to Milan. In 1406 Filippo Maria Visconti made it a county (contea) and gave it to Guido Torelli of Mantua. Ferrante I, Gonzaga, ruled there in 1538; in 1621 it became a duchy and remained in the hands of the Gonzaga family until 1746. Later it was joined (1748) to the Duchy of Parma given to Philip Bourbon. It formed part of the Cisalpine Republic in 1798, and in 1805 was given as a principality to Pauline Borghese. In 1815 the Treaty of Venice assigned it as a duchy to Marie Louise, wife of Napoleon I, and after her death, in 1847, it went to the Duke of Lucca, who in 1848 made it over to Modena. In 1860 it was joined to the Kingdom of Italy. Ecclesiastically it formed a Part of the Archdiocese of Reggio until 1471, when it became an archipresbyterate nullius. Sixtus V (1583) gave it abbatial rank; it was only in 1828 that Leo XII, at the wish of Marie Louise, made it a bishoprics with Modena an metropolitan. Its first bishop was John Neuschel, a Hungarian abbot, and chaplain to the duchess. Among his successors of note was Monsignor Pietro Rota (1855-71), afterwards translated to Mantua. The diocese has 26 parishes, 65,000 souls; 11 convents, and 2 girls' boarding schools; it has a weekly and a monthly Catholic paper, and is the headquarters of a flourishing Catholic "Unione Agricola".
CAPPELLETTI, Le chiese d' Italia (1858), XIV, 425-40 ; AFFO, Storia della citta e ducato di Guastalla (4 vols., Guasllalla, 1773).
U. BENIGNI
# Chinese Characteristics (5th edition)

Chinese Characteristics
BY
Arthur H. Smith
Twenty-two Years a Missionary of the American Board in China
Fifth Edition, Revised, with Illustrations
| New York | Chicago | Toronto |
Fleming H. Revell Company
Publishers of Evangelical Literature
Copyright, 1894,
By Fleming H. Revell Company.
CONTENTS.
# Christian Science/Chapter VIII (Book I)

The power which a man's imagination has over his body to heal it or make it sick is a force which none of us is born without. The first man had it, the last one will possess it. If left to himself, a man is most likely to use only the mischievous half of the force—the half which invents imaginary ailments for him and cultivates them; and if he is one of these—very wise people, he is quite likely to scoff at the beneficent half of the force and deny its existence. And so, to heal or help that man, two imaginations are required: his own and some outsider's. The outsider, B, must imagine that his incantations are the healing-power that is curing A, and A must imagine that this is so. I think it is not so, at all; but no matter, the cure is effected, and that is the main thing. The outsider's work is unquestionably valuable; so valuable that it may fairly be likened to the essential work performed by the engineer when he handles the throttle and turns on the steam; the actual power is lodged exclusively in the engine, but if the engine were left alone it would never start of itself. Whether the engineer be named Jim, or Bob, or Tom, it is all one—his services are necessary, and he is entitled to such wage as he can get you to pay. Whether he be named Christian Scientist, or Mental Scientist, or Mind Curist, or King's-Evil Expert, or Hypnotist, it is all one; he is merely the Engineer; he simply turns on the same old steam and the engine does the whole work.
The Christian-Scientist engineer drives exactly the same trade as the other engineers, yet he out-prospers the whole of them put together.
Is it because he has captured the takingest name? I think that that is only a small part of it. I think that the secret of his high prosperity lies elsewhere.
The Christian Scientist has organized the business. Now that was certainly a gigantic idea. Electricity, in limitless volume, has existed in the air and the rocks and the earth and everywhere since time began—and was going to waste all the while. In our time we have organized that scattered and wandering force and set it to work, and backed the business with capital, and concentrated it in few and competent hands, and the results are as we see.
The Christian Scientist has taken a force which has been lying idle in every member of the human race since time began, and has organized it, and backed the business with capital, and concentrated it at Boston headquarters in the hands of a small and very competent Trust, and there are results.
Therein lies the promise that this monopoly is going to extend its commerce wide in the earth. I think that if the business were conducted in the loose and disconnected fashion customary with such things, it would achieve but little more than the modest prosperity usually secured by unorganized great moral and commercial ventures; but I believe that so long as this one remains compactly organized and closely concentrated in a Trust, the spread of its dominion will continue.
# Clements v. Macheboeuf

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
92 U.S. 418
Clements v. Macheboeuf
APPEAL from the Supreme Court of the Territory of Colorado.
The case was argued by Mr. J. W. Denver for the appellant, and by Mr. R. T. Merrick for the appellees.
MR. JUSTICE CLIFFORD 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
# Clements v. Moore Moore

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
73 U.S. 299
Clements v. Moore Moore

## 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)/Hypæpa

From volume 7 of the work.
Titular see of Asia Minor, suffragan of Ephesus; it was a small town on the southern slope of the Tmolus, looking towards the plain of Caystrus. Artemis Persica was worshipped there, and its women were noted for their beauty and their skill in dancing. It coined its own money until the time of Emperor Gordianus. It is now a little village in the vilayet of Smyrna, called by the Turks Tapou, though the Greeks retain the ancient name. It has ruins dating from classical and medieval times. The see survived until the thirteenth century; under Isaac Angelus Comnenus it became a metropolitan see. Lequien (Oriens Christ., I, 695) mentions six bishops: Mithres, present at the Council of Nicaea, 325; Euporus, at Ephesus, 431; Julian, at Ephesus, 449, and at Chalcedon, 451; Anthony, who abjured Monothelism at the Council of Constantinople, 680; Theophylactus, at the Council of Nicaea in 787; Gregory, at Constantinople, 879. To these may be added Michael, who in 1230 signed a document issued by the Patriarch Germanus II (Revue des études grecques, 1894, VII).
Leake, Asia Minor, 256; Texier, Asie Mineure, 248-250. S. Pethrides.
S. PÉTRIDES
# Catholic Encyclopedia (1913)/Hélinand

From volume 7 of the work.
A celebrated medieval poet, chronicler, and ecclesiastical writer; born of Flemish parents at Pronleroi in the Department of Oise in France c. 1150; died 3 February, 1223, or 1227, or 1237. His talents won the favor of King Philip Augustus, and for some time he freely indulged in the pleasures of the world, after which he became a Cistercian monk at the Monastery of Froidment in the Diocese of Beauvais about the year 1190. From being a self-indulgent man of the world he became a model of piety an d mortification in the monastery. Whatever time was not consumed in monastic exercises he devoted to ecclesiastical studies and, after his ordination to the priesthood, to preaching and writing. The Church of Beauvais honors him as a saint and celebrates his feast on 3 February. Many of his writings are lost. The extant ones (published in P.L., CCXII, 482-1084) are the following:
His sermons, written in a neat Latin style, give evidence of a remarkable acquaintance with the pagan poets as well as with the Fathers of the Church. His chronicle is not sufficiently critical to be of much historical value. It is still not decided whether Hélinand of Fro idment is a different person from the Cistercian Hélinand of Perseigne, the author of a commentary on the Apocalypse and glosses on the Book of Exodus.
MICHAEL OTT
# Catholic Encyclopedia (1913)/Hypocrisy

From volume 7 of the work.
(Greek hypo, under, and krinesthai, to contend - hence adequately "to answer" on the stage, "to play a part", "to feign or pretend".)
Hypocrisy is the pretension to qualities which one does not possess, or, more cognately to the scope of this article, the putting forward of a false appearance of virtue or religion.
Essentially its malice is identical with that of lying; in both cases there is discordance between what a man has in his mind and the simultaneous manifestation of himself. So far as the morality of the act goes, it is unimportant that this difference between the interior and the exterior be set out in words, as happens in formal lies, or be acted out in one's demeanour, as is true of simulation. It is deserving of notice that the mere concealment of one's own sin, unless one be interrogated by legitimate authority, is not straight-way to be accounted hypocrisy. With the purpose of measuring the degree of sinfulness attributable to this vice, St. Thomas Aquinas teaches that we must carefully differentiate its two elements: the want of goodness, and the pretence of having it. If a person be so minded as definitely to intend both things, it is of course obvious that he is guilty of grievous sin, for that is only another way of saying that a man lacks the indispensable righteousness which makes him pleasing in the sight of God. If, however, the hypocrite be occupied rather with successfully enacting the role he has assumed, then, even though he be in mortal sin at the time, it will not always follow that the act of counterfeiting is itself a mortal sin.
To determine when it is so, cognizance must be taken of the motive which prompts the sinner to adopt his hypocritical bearing. If the end he has in view be such as to be incompatible with the love of God or one's neighbour, for example, if his purpose were thus to spread abroad false doctrine more unimpededly and more thoroughly, he must clearly be considered to have commited mortal sin. When, on the other hand, his animus does not involve such opposition to the supreme law of charity, the sin is esteemed to be venial, as, for instance, when one finds satisfaction in the completeness with which he carries off his part.
The portrait of hypocrisy is drawn with appalling vividness by Christ in His denunciation of the Pharisees in Matthew 23:23-24: "Woe to you scribes and Pharisees, hypocrites; because you tithe mint, and anise, and cummin, and have left the weightier things of the law; judgment, and mercy, and faith. These things you ought to have done, and not to leave those undone. Blind guides, who strain out a gnat, and swallow a camel."
RICKABY, Aquinas Ethicus (London, 1898); SLATER, A Manual of Moral Theology (New York, 1908); BALLERINI, Opus Theologicum Morale (Prato, 1898).
JOSEPH F. DELANY
# Catholic Encyclopedia (1913)/Hélie de Bourdeilles

From volume 2 of the work.
Archbishop of Tours and Cardinal, b., probably, towards 1423, at the castle of Bourdeilles (Périgord); d. 5 July, 1484, at Artannes near Tours. He was the son of the viscount Arnaud de Bourdeilles. Having entered the Franciscan Order at an early age, he was only twenty-four when, at the request of Charles VII, he was appointed to the See of Périgueux (1447). During the wars between France and England he was held prisoner for several years by the English, in consequence of his defence of ecclesiastical immunity. In 1468 he was appointed to the Archiepiscopal See of Tours, and in 1483 he was raised to the cardinalate by Sixtus IV. Bourdeilles continued, during his episcopate, to practise religious poverty and was intimate friend of St. Francis of Paula. He is mentioned among the Blessed in the Franciscan Martyrology for the 5th day of July. A stanch defender of the rights of the Church against the encroachments of the State, Bourdeilles advocated the abolition of the Pragmatic Sanction of Bourges, as may be seen from his treatise, "Pro Pragmaticæ Sanctionis Abrogatione" (Rome, 1486). He also wrote "Libellus in Pragmaticam Sanctionem Gallorum" (Rome, 1484); and a Latin defence of Jeanne d'Arc which is attached in manuscript to the process of her rehabilitation.
HURTER, Nomenclator (3d ed., Innsbruck, 1906), II, 1067-69. For full text of his tretise on Jeanne d'Arc see LANERY DE L'ARC in his documentary Livre d'or de Jeanne d'Arc (Paris, 1894).
N.A. WEBER
# Catholic Encyclopedia (1913)/IHS

From volume 7 of the work.
A monogram of the name of Jesus Christ. From the third century the names of our Saviour are sometimes shortened, particularly in Christian inscriptions (IH and XP, for Jesus and Christus). In the next century the "sigla" (chi-rho) occurs not only as an abbreviation but also as a symbol. From the beginning, however, in Christian inscriptions the nomina sacra, or names of Jesus Christ, were shortened by contraction, thus IC and XC or IHS and XPS for Iesous Christos. These Greek monograms continued to be used in Latin during the Middle Ages. Eventually the right meaning was lost, and erroneous interpretation of IHS led to the faulty orthography "Jhesus". In Latin the learned abbreviation IHC rarely occurs after the Carlovingian era. The mongram became more popular after the twelfth century when St. Bernard insisted much on devotion to the Holy Name of Jesus, and the fourteenth, when the founder of the Jesuati, Blessed John Colombini (d. 1367), usually wore it on his breast. Towards the close of the Middle Ages IHS became a symbol, quite like the chi-rho in the Constantinian period. Sometimes above the H appears a cross and underneath three nails, while the whole figure is surrounded by rays. IHS became the accepted iconographical characteristic of St. Vincent Ferrer (d. 1419) and of St. Bernardine of Siena (d. 1444). The latter holy missionary, at the end of his sermons, was wont to exhibit this monogram devoutly to his audience, for which some blamed him; he was even called before Martin V. St. Ignatius of Loyola adopted the monogram in his seal as general of the Society of Jesus (1541), and thus it became the emblem of his institute. IHS was sometimes wrongly understood as "Jesus Hominum (or Hierosolymae) Salvator", i.e. Jesus, the Saviour of men (or of Jerusalem=Hierosolyma).
TRAUBE, Vorlesungen und Abhandlungen, I (Munich, 1907), 145 seq.; HAUCK, Realencyclopadie, XIII (Leipzig, 1903), 370 seq.
R. Maere.
# Catholic Encyclopedia (1913)/Hypostatic Union

From volume 7 of the work.
A theological term used with reference to the Incarnation to express the revealed truth that in Christ one person subsists in two natures, the Divine and the human. Hypostasis means, literally, that which lies beneath as basis or foundation. Hence it came to be used by the Greek philosophers to denote reality as distinguished from appearances (Aristotle, "Mund.", IV, 21). It occurs also in St. Paul's Epistles (II Cor., ix, 4; xi, 17; Heb., i, 3:iii, 14), but not in the sense of person. Previous to the Council of Nicæa (325) hypostasis was synonymous with ousia, and even St. Augustine (De Trin., V, 8) avers that he sees no difference between them. The distinction in fact was brought about gradually in the course of the controversies to which the Christological heresies gave rise, and was definitively established by the Council of Chalcedon (451), which declared that in Christ the two natures, each retaining its own properties, are united in one subsistence and one person (eis en prosopon kai mian hpostasin) (Denzinger, ed. Bannwart, 148). They are not joined in a moral or accidental union (Nestorius), nor commingled (Eutyches), and nevertheless they are substantially united. For further explanation and bibliography see: INCARNATION; JESUS CHRIST; MONOPHYSITISM; NATURE; PERSON.
E.A. PACE
# Claudius Bombarnac/Chapter XXIII

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chapter 23
# Claudius Bombarnac/Chapter XXV

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chapter 25
# Claudius Bombarnac/Chapter XV

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chapter 15
# Claudius Bombarnac/Chapter XVIII

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chapter 18
# Claudius Bombarnac/Chapter XX

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chapter 20
# Claudius Bombarnac/Chapter XXVI

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chapter 26
# Claudius Bombarnac/Chapter XVI

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chater 16
# Claudius Bombarnac/Chapter XXI

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chapter 21
# Claudius Bombarnac/Chapter XXII

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chapter 22
# Claudius Bombarnac/Chapter XXIV

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chapter 24
# Colby v. Ledden/Opinion of the Court

* Court Documents
* Case Syllabus
* Opinion of the Court
United States Supreme Court
48 U.S. 626
Colby v. Ledden
This case was argued with the case of Philip Peck et al. v. John S. Jenness et al., and the record presents the same questions which have just been decided in that case. For the reasons there assigned, the judgment of the Superior Court of New Hampshire is affirmed.
This cause came on to be heard on the transcript of the record to the Superior Court of Judicature of the State of New Hampshire, and was argued by counsel. On consideration whereof, it is now here ordered and adjudged by this court, that the judgment of the said Superior Court of Judicature in this cause be and the same is hereby affirmed, with costs and damages at the rate of six per centum per annum.

## 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
# Cold-Blooded Murder!

COLD-BLOODED MURDER!
REMEMBER
GERMANY'S CROWNING INFAMY THE SINKING OF THE LUSITANIA, WITH HUNDREDS OF WOMEN & CHILDREN
Germans have wantonly sacked Cities and Holy Places.
Germans have murdered thousands of innocent Civilians.
Germans have flung vitriol and blazing petrol on the Allied Troops.
Germans have killed our Fisherfolk and deserted the drowning.
Germans have inflicted unspeakable torture by poison gases on our brave Troops at Ypres.
Germans have poisoned wells in South Africa.
Germans have ill-treated British Prisoners.
Germans have assassinated our Wounded.
THESE CRIMES AGAINST GOD AND MAN ARE COMMITTED TO TRY AND MAKE YOU AFRAID OF THESE GERMAN BARBARIANS
The Place to give your answer is THE NEAREST RECRUITING OFFICE
ENLIST TO-DAY
This work is in the public domain worldwide because it was created by a public body of the United Kingdom with Crown Status and commercially published before 1974.
See Crown copyright artistic works, Crown copyright non-artistic works and List of Public Bodies with Crown Status.
Public domainPublic domainfalsefalse
# Cold Comfort

Say, will it, when our hairs are grey, And wintry suns half light the day, Which cheering hope and strengthening trust Have left, departed, turned to dust, Say, will it soothe lone years to extract From fitful shows with sense exact Their sad residuum, small, of fact? Will trembling nerves their solace find In plain conclusions of the mind? Or errant fancies fond, that still To fretful motions prompt the will, Repose upon effect and cause, And action of unvarying laws, And human life’s familiar doom, And on the all-concluding tomb.
Or were it to our kind and race, And our instructed selves, disgrace To wander then once more in you, Green fields, beneath the pleasant blue; To dream as we were used to dream, And let things be whate’er they seem?
O feeble shapes of beggars grey That, tottering on the public way, Die out in doting, dim decay, Is it to you when all is past Our would-be wisdom turns at last?
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
# Cold Fusion Research/Chapter 1

I. INTRODUCTION
The recent interest in cold fusion was stimulated by reports from Utah scientists in March 1989 that fusion had occurred in experiments on the electrolysis of heavy water (D$_2$O). Dr. Stanley Pons and Dr. Martin Fleischmann at the University of Utah claimed to measure a production of heat that could only be explained by a nuclear process. Dr. Steven Jones at Brigham Young University did not observe heat but claimed to observe neutron emission that would also indicate a nuclear process. The claims were particularly astounding given the simplicity of the equipment, just a pair of electrodes connected to a battery and immersed in a jar of D$_2$O--equipment easily available in many laboratories.
This was not the first time fusion had been claimed to occur in electrolysis experiments, the earliest dating to the late 1920's in experiments that were later retracted, as discussed below. Nonetheless the implications of the Utah claims, if they were correct, and the ready availability of the required equipment, led scientists around the world to attempt to repeat the experiments within hours of the announcement. The Panel estimates that several tens of millions of dollars have been spent in the United States on cold fusion experiments. These experiments are discussed in the following sections.
To understand the initial excitement, and also the profound skepticism, that has surrounded cold fusion experiments, it is helpful to review the nature of the fusion process.
The excitement stems mainly from the claims of heat production by nuclear fusion in these experiments, and the implications of these claims on future energy supply. The attribution of heat production to fusion arises from the presence of deuterium, D, an isotope of hydrogen widely abundant in nature. The known fusion reactions in hydrogen isotopes are shown in Table 1.1.