OpenLLM-France/wikimedia huggingface dataset:
# Dictionary of National Biography, 1885-1900/Coningsburgh, Edmund

​CONINGSBURGH, EDMUND, LL.D. (fl. 1479), archbishop of Armagh, in all probability received his education at Cambridge, where he took the degrees of bachelor and doctor of laws. He became rector of St. Leonard, Foster Lane, London, 12 Jan. 1447–1448, vicar of South Weald, Essex, 13 Oct. 1460, and rector of Copford in the same county, 3 Nov. 1451 (Newcourt, Repertorium, i. 394, ii. 192, 945). In 1455 and frequently afterwards he was employes ion university business at Cambridge. He was one of the syndics for building the philsophical and law schools in 1457. It appears that he was a proctor in the Bishop of Ely's court. If he were not originally a member of Benet (now Corpus Christi) College, he occupied chambers there as early as 1469, when he and Walter Buck, M.A., had a joint commission from Bishop Gray of Ely to visit, as that prelate's proxies, the holy see and 'limina apostolorum.' He became rector of St. James, Colchester, 1 Jan. 1469–70 (Newcourt, ii. 169). On 10 Aug. 1471 Edward IV addressed a letter of congratulation to Sixtus IV on his being elected pope, and sent his councillor, James Goldwell, bishop of Norwich, and Coningsburgh to Rome, to beseech his holiness to grant them certain things concerning his honour and dignity (Calendar of State Papers, Venetian, i. 130). In 1472 Coningsburgh styles himself president, that is, representative of the chancellor, of the university of Cambridge (Cole's MSS. xii. 168).
In 1477 he was promoted to the archbishopric of Armagh (Cotton, Fasti Eccl. Hibern. iii. 17, v. 196), and on 3 July in that year he obtained the custodium of all the temporalities of the see then in the king's hands. On 1 Jan. 1477–8 he and Alvared Connesburgh, esquire of the body to Edward II had a commission from the king to hear and determine all controversies, suits, and debates depending between any of the great men or peers of Ireland (Rymer, Fœdera, edit. 1711, 44, 45, 58). But although the king had engaged to support him, and laid an injunction (2 May 1478) upon the lord deputy and all his subjects not to admit any other person to the to the see, yet the pope having been against his promotion, and being desirous of displacing him, appointed Octavian de Palatio administrator-general of the see, both in spirit and temporals, on the pretence that the payment of the fees for the papal bulls had been neglected (Ware, Bishops of Ireland ed. Harris, pp. 87, 88). This not only gave Coniugsburgh much uneasiness, but kept him so poor that in 1479 he was glad to resign after having covenanted with the administrator, who was his successor, for the discharge of all the debts contracted at Rome, and for an annual pension of fifty marks during his life. Of his subsequent career nothing is known (Masters, Corpus Christi College, ii. 273; Cole, Athenæ Cantab. C. p. 230).
[Authorities cited above.]
T. C.
# Dictionary of National Biography, 1885-1900/Coningsby, William

​CONINGSBY, Sir WILLIAM (d. 1540?), judge, second son of Sir Humphrey Coningsby (who figures as a pleader in the Yearbooks from 1480, was appointed serjesnt-at-law on 9 Sept. 1495, king's serjeant on 30 Oct. 1500, a puisne judge of the king‘s bench on 21 May 1509, was knighted then or shortly afterwards, and was still living and on the bench in 1527), was born in London and educated at Eton and Kings College, Cambridge, into which he was elected in 1497 and of which he became a fellow, though he left the university without taking a degree, was Lent reader at the Inner Temple in 1519, treasurer of the same inn in 1525-6, reader again in 1526, one of the commissions appointed to hear causes in chancery in relief of Wolsey in 1529, and one of the governors of the Inner Temple in 1533-40, 1536-7, and 1538-9. In 1539-40 he was arraigned in the Starchamber and sent to the Tower for advising Sir John Skelton to make a will upon a secret trust, in contravention of the Statute of Uses (27 Hen. VIII, c. 10). He was released after ten days’ confinement, but lost the offices of prothonotary of the king's bench and attorney of the duels of Lancaster, which he then held. On 5 July of the same year he was appointed to a puisne judgeship in the king’s bench, and was knighted; but as his name is not included in the writ of summons to parliament in the next year, it would seem that he died or retired soon after his appointment. Coningsby was also recorder of Lynn in Norfolk, in which county his seat, Eaton Hell, near Wallington, was situate. His daughter Margret married first, Sir Robert Alyngton of Horseheath, Cambridgeshire, and secondly, Thomas Pledgeor of Bottisham in the some county. Coningsby is said to have been descended from Roger de Coningsby, lord of Coningsby in Lincolnshire in the reign of John.
[Year-books 19 Ed. IV, Hil. term, pl. 11, 19 Hen. VIII, Trin. term, pl. 10; MS. Cole, xiii. 128; Harwood's Alumni Eton.; Dugdale's Chron. ser. pp. 75, 76, 85; Orig. pp. 163, 170, 172; Fiddes's Wolsey, p. 532; Blomefield’s Norfolk, vii. 413; Collect. Cant, p. 33; Hall's Chron. p. 837; Rymer's Fœdera (1st ed.), xiv. 738; Cooper' Athenæ Cantab.; Foss's Lives of the Judges.]
J. M. R.
# Dettmer v. Landon (799 F.2d 929)

* related portals: United States Court of Appeals for the Fourth Circuit.
* sister projects: Wikipedia article, Wikidata item.
799 F.2d 929 (4th Cir. 1986), is a court case in which the United States Court of Appeals for the Fourth Circuit held that although Wicca was a religion, it was not a violation of the First Amendment to deny a prisoner access to ritual objects.
* Court Documents
* Opinion of the Court
* 799 F.2d 929
* Herbert Daniel DETTMER, Appellee
* v.
* Robert LANDON, Director of Corrections, Appellant
* No. 85-7514
* United States Court of Appeals, Fourth Circuit.
* Argued April 7, 1986
* Decided Sept. 4, 1986
Prison inmate brought federal civil rights suit alleging First Amendment right to free exercise of religion was violated by prison officials refusing to give him access to worship materials. The United States District Court for the Eastern District of Virginia, Alexandria Division, 617 F.Supp. 592, Richard L. Williams, J., enjoined prison officials, and Director of Corrections appealed. The Court of Appeals, Butzner, Senior Circuit Judge, held that: religion based on witchcraft was “religion” for free exercise clause purposes, but contraband materials were properly denied inmate as reasonably threatening to prison security.
Affirmed in part and reversed in part.
-929 Mark R. Davis, Asst. Atty. Gen. (Mary Sue Terry, Atty. Gen., Nelson H.C. Fisher, Asst. Atty. Gen., Richmond, Va., John K. Messersmith, IV, Third-Year Law Student, on brief), for appellant. Jeffrey S. Koeze, Third-Year Law Student, Post-Conviction Assistance Project, *930 University of Virginia School of Law (Professor Stephen A. Saltzburg, Supervising Atty., University of Virginia School of Law, Charlottesville, Va., on brief), for appellee.
Before RUSSELL and MURNAGHAN, Circuit Judges, and BUTZNER, Senior Circuit Judge.
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
# Deuces Wild

* information about this edition.
* sister projects: Commons category, Wikidata item.
Deuces Wild gives us a lovely girl, stolen pearls as priceless as the girl, true love, a hero who gets into no end of trouble and a villain who, it is to be hoped, gets into jail. All this in the space of 140 pages. So that things happen on every page, as should be the case in all good mystery stories. —from "Some Light Fiction" by Philip G. Hubert, Jr, in The Bookman, Jan 1914.
DEUCES WILD
“Do you want me, Jim?”
DEUCES WILD
By
HAROLD MacGRATH
AUTHOR OF
The Man on the Box The Place of Honeymoons Parrot & Co., Etc., Etc.
ILLUSTRATED BY R. N. CROSBY
INDIANAPOLIS THE BOBBS-MERRILL COMPANY PUBLISHERS
Copyright 1913 The Bobbs- Merrill Company
PRESS OF BRAUNWORTH & CO. BOOKBINDERS AND PRINTERS BROOKLYN. N. Y.

### CONTENTS

* chapterpage
* I The Woman Across the Street 1
* II Why Hurry? 14
* III A Wild Goose Chase 23
* IV A Page from Scheherezade 33
* V The Florentine Box 42
* VI Crawford’s Luck 52
* VII A Real Detective 65
* VIII Mummies 77
* IX Money 88
* X The Other House 96
* XI A Packet of Old Letters 105
* XII A Friend in Need 113
* XIII A Love Story 122
* XIV Old Shoes 131
This work is in the public domain in the United States because it was published before January 1, 1929.
The longest-living author of this work died in 1932, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 91 years or less. This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
Public domainPublic domainfalsefalse
# Detur Digniori

As serialized in Once a Week.
* Part 1
* Part 2
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Anastasia

​Anastasia. [ Chrysogonus.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Anastasius Sinaita

​Anastasius Sinaita (Ἀναστάσιος Σιναίτης). Three of this name are mentioned by ecclesiastical writers, among whom some confusion exists. Two were patriarchs of Antioch; and it has been reasonably questioned whether they were ever monks of Mount Sinai, and whether the title "Sinaita" has not been given to them from a confusion with the one who really was so, and who falls, outside our period (see Smith's D. C. B. in loc.).
(1) Bp. of Antioch, succeeded Domnus III. A.D. 559 (Clinton, Fasti Romani). He is praised by Evagrius (H. E. iv. 40) for his theological learning, strictness of life, and well-balanced character. He resolutely opposed Justinian's edict in favour of the Aphthartodocetae, and encouraged the monastic bodies of Syria against it, A.D. 563 (Evagr. iv. 39, 40). Justinian threatened him with deposition and exile, but his death in 565 hindered his design, which was carried into effect by his nephew Justin II., A.D. 570. Fresh charges were brought against Anastasius of profuse expenditure of the funds of his see, and of intemperate language and action in reference to the consecration of John, bp. of Alexandria, by John, bp. of Constantinople, in the lifetime of the previous bp. Eutychius (Evagr. v. 1; Valesius's notes, ib.; Theoph. Chron.; Clinton, Fast. Rom.). He was succeeded by Gregory, on whose death, in the middle of 593 (Clinton), he was restored to his episcopate. This was chiefly due to the influence of Gregory the Great with the emperor Maurice and his son Theodosius (Evagr. vi. 24; Greg. Mag. Ep. i. 25, 27, Ind. ix.). Gregory wrote him a congratulatory letter on his return to Antioch (Ep. iv. 37; Ind. xiv.); and several epistles of his are preserved relating to the claim the bp. of Constantinople was then making to the title of "universal bishop" (Ep. iv. 36, Ind. xiii.; vi. 24, 31, Ind. xv.). Anastasius defended the orthodox view of the Procession of the Holy Ghost (Baron. Annal. Eccl. 593), and died at the close of 598 (Clinton, Fast. Rom.). Five sermons, "de Orthodoxa Fide," and five others, printed in a Latin version by Migne and others, are ascribed by some to this Anastasius. Oudin, Dupin, and others refer them more probably to a later Anastasius. For a catalogue and description of the works assigned to him, either existing or lost, see Fabricius, Bibl. Graec. vol. ix. pp. 332‒336, and Migne.
(2) Followed the preceding as bp. of Antioch in the beginning of 599. A letter of Gregory the Great to him (Ep. vii. 48, Ind. ii.) acknowledges one announcing his appointment and declaring his adherence to the orthodox faith. Gregory had written to him before 597 (Ep. vii. 3, Ind. i.), exhorting him to constancy under the persecutions of heretics. He translated Gregory's de Curâ Pastorali into Greek (ib. x. 22, Ind. v.). His death occurred in an insurrection of the Jews, Sept. 610 (Clinton, F. R.). Nicephorus (H. E. xviii. 44) confounds him with (1).
[E.V.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Anastasius II., bishop of Rome

​Anastasius II., bp. of Rome, succeeded Gelasius I. in Nov. 496 (Clinton's Fasti Romani, pp. 536, 713). The month after his accession Clovis was baptized, and the new Pope wrote congratulating him on his conversion. Anastasius has left a name of ill-odour in the Western church; attributable to his having taken a different line from his predecessors with regard to the Eastern church. Felix III. had excommunicated Acacius of Constantinople, professedly on account of his communicating with heretics, but really because Zeno's Henoticon, which he had sanctioned, gave the church of Constantinople a primacy in the East which the see of Rome could not tolerate. Gelasius I. had followed closely in the steps of Felix. But Anastasius, in the year of his accession, sent two bishops, Germanus of Capua and Cresconius of Todi, (Baronius) to Constantinople, with a proposal that Acacius's name, instead of being expunged from the roll of patriarchs of Constantinople as Gelasius had proposed, should be left upon the diptychs, and no more be said upon the subject. This proposal, in the very spirit of the Henoticon, gave lasting offence to the Western church, and it excites no surprise that he was charged with communicating secretly with Photinus, a deacon of Thessalonica who held with Acacius; and of wishing to heal the breach between the East and West—for so it seems best to interpret the words of Anastasius Bibliothecarius—"voluit revocare Acacium" (vol. i. p. 83).
Anastasius died in Nov. 498. He was still remembered as the traitor who would have reversed the excommunication of Acacius; and Dante finds him suffering in hell the punishment of one whom "Fotino" seduced from the right way (Dante, Inf. xi. 8, 9).
Two epistles by him are extant: one informing the emperor Anastasius of his accession (Mansi, viii. p. 188); the other to Clovis as above (ib. p. 193).
[G.H.M.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Ammonius

​Ammonius, a disciple of Pambo, and one of the most celebrated of the monks of Nitria. Being of unusual stature, he and his brothers Dioscorus, Eusebius, and Euthymius were called the Tall Brothers (Soz. Hist. viii. 12). Ammonius himself was distinguished by the epithet παρωτής (Niceph. Hist. xi. 37), in ​consequence of having cut off one of his ears to escape being made a bishop (Pall. Hist. Laus. 12). In his youth he accompanied St. Athanasius to Rome (Socr. Hist. iv. 23; Pall. 12). He was a learned man, and could repeat, it is said, the O. and N. T. by heart, as well as passages from Origen and other Fathers (Pall. 12). He was banished to Diocaesarea in the persecution under Valens (ib. 117). After being for some time high in favour with Theophilus of Alexandria, he and his brothers were accused by him of Origenism. Sozomen (viii. 12) and Nicephorus (xiii. 10) ascribe the accusation to personal animosity on the part of Theophilus. Socrates (vi. 7) explains the accusation as an attempt to divert from himself the odium which he had incurred as an Origenist. Jerome considers the accusation merited (Ep. ad Alex.). Driven from Egypt, the brothers took refuge first in Palestine (Niceph. xiii. 11) and afterwards at Constantinople, where they were well received by Chrysostom (viii. 13). There they were protected also by the favour of the Empress Eudoxia (Soz. viii. 13), and even satisfied Epiphanius of Salamis, who came to Constantinople at the instigation of Theophilus to convict them of heresy (viii. 15). At the synod "ad Quercum," held on the arrival of Theophilus, they were persuaded to submit to him, Ammonius being ill at the time. He died shortly afterwards. Perhaps this Ammonius is the author of the Institutiones Asceticae, of which 22 chapters are extant (Lambec. Biblioth. Vindob. iv. 155).
[I.G.S.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Anastasius I., bishop of Rome

​Anastasius I., bp. of Rome, was consecrated A.D. 398 ("Honorio IV. et Eutychiano coss." ​Prosp. Aq. Chron.), and died in April, 402 (Anast. Bibl. vol. i. p. 62). According to Anastasius Bibliothecarius, he put an end to an unseemly strife between the priests and deacons of his church, by enacting that priests as well as deacons should stand bowed ("curvi starent") at the reading of the Gospels. Jerome calls him a "vir insignis," taken from the evil to come, i.e. dying before the sack of Rome by Goths, A.D. 410. One letter by Anastasius is extant. Rufinus wrote to him shortly after his consecration (not later than A.D. 400, Constant. Epp. Pont. Rom. p. 714) to defend himself against the charge of complicity in the heresy ascribed to Origen. Anastasius replied (see Constant. l.c.) in a tone which, dealing leniently with Rufinus, explicitly condemned Origen. Nine other letters are referred to:—(1‒5) To Paulinus, bp. of Nola (Paul. Nol. Ep. 20). (6) To Anysius, bp. of Thessalonica, giving him jurisdiction over Illyria; referred to by Innocent I., in his first letter (Constant.). (7) To Johannes, bp. of Jerusalem. (8) To African bishops who had sent him an embassy to complain of the low state of their clergy. (9) Contra Rufinum, an epistle sent ad Orientem (Hieron. Apol. lib. 3).
[G.H.M.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Ammon (or Amon), St.

​Ammon (or Amon), St., the founder of the celebrated settlement of coenobites and hermits on and near Mons Nitria (Ruf. de Mon. 30); he is often styled the "father of Egyptian monasticism." He was contemporary with St. Anthony, and filled the same place in Lower Egypt as Anthony in the Thebaid. Being left an orphan by his parents, wealthy people near Alexandria, he was forced by his uncle to marry. But on the wedding day he persuaded his bride to take a vow of celibacy, and for eighteen years they lived together as brother and sister: afterwards with her consent he withdrew to Nitria, and from that time only visited his wife twice a year (Pall. Hist. Laus. 8). A great multitude of zealous disciples soon gathered round him; so that Palladius not many years later found about five thousand monks, some living quite alone, some with one or more companions; while six hundred "advanced in holiness" (τελείοι) dwelt apart from the rest in more complete isolation (ib.). Several miracles are related of Ammon (Socr. Hist. iv. 23; Soz. Hist. i. 14; Niceph. Hist. viii. 41).
[I.G.S.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Ammonius Saccas

​Ammonius Saccas. Next to nothing is known of this philosopher. That he obtained his name of Saccas (= σακκοφόρος) from having been a porter in his youth is affirmed by Suidas (under Origenes) and Ammianus Marcellinus (xxii. 528). He was a native of Alexandria; Porphyry asserts that he was born of Christian parents, and returned to the heathen religion. Eusebius (H. E. vi. 19, 7) denies this, but perhaps confounds him with another Ammonius, the author of a Diatessaron, still extant. That the founder of the Alexandrian school of philosophy (for such Ammonius Saccas was) should have been at the same time a Christian, though not impossible, seems hardly likely. Moreover, the Ammonius of Eusebius wrote books; whereas, according to both Longinus and Porphyry, Ammonius Saccas wrote none. Plotinus is said to have been most strongly impressed with his first hearing of Ammonius, and to have cried out, "This is the man I was looking for!" (τοῦτον ἐζήτουν), after which he remained his constant friend till the death of the elder philosopher. Among other disciples of Ammonius were Herennius, the celebrated Longinus, Heracles the Christian, Olympius, Antonius, a heathen called Origen, and also the famous Christian of that name. It is possible, however, that the Christians, Origen and Heracles, may have been the disciples of that Ammonius whom Eusebius confounds with Ammonius Saccas, and who was himself a Christian; but this cannot be certainly known. We may guess something concerning the philosophy of Ammonius Saccas from the fact that Plotinus was his pupil. Hierocles (ap. Photius) affirms that his aim was to reconcile the philosophies of Plato and Aristotle, hence he appears to have combined mysticism and eclecticism. Nemesius, a bishop and a neo-Platonist of the close of the 4th cent., cites two passages, one of which he declares to contain the views of Numenius and Ammonius, the other he attributes to Ammonius alone. They concern the nature of the soul and its relation to the body; but they appear to have been merely the traditional views of Ammonius, not any actual written words of his. The life and philosophy of Ammonius have been discussed by Vacherot, Hist. de l᾿Ecole d᾿Alex. i. 342; Jules Simon, Hist. de l᾿Ecole d᾿Alex. i. 204; Dehaut in his historical essay on the life and teaching of our philosopher; and Zeller in his Philosophie der Griechen, who also mentions other writers on Ammonius.
[J.R.M.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Anastasius (1), a presbyter of Antioch

​Anastasius (1), a presbyter of Antioch, the confidential friend and counsellor of Nestorius, the archbp. of Constantinople. Theophanes styles him the "syncellus," or confidential secretary of Nestorius, who never took any step without consulting him and being guided by his opinions. Nestorius having commenced a persecution against the Quartodecimans of Asia in 428, two presbyters, Antonius and Jacobus, were dispatched to carry his designs into effect. They were furnished with letters commendatory from Anastasius and Photius, bearing witness to the soundness of their faith. The two emissaries of the archbp. of Constantinople did not restrict themselves to their ostensible object, to set the Asiatics right as to the keeping of Easter, but endeavoured to tamper with their faith. At Philadelphia they persuaded some simple-minded clergy to sign a creed of doubtful orthodoxy, attributed to Theodore of Mopsuestia. This was strongly opposed by Charisius, the oeconomus of the church, who charged Jacobus with unsoundness in the faith. His opposition aroused the indignation of Anastasius and Photius, who dispatched fresh letters, reasserting the orthodoxy of Jacobus, and requiring the deprivation of Charisius (Labbe, Conc. iii. 1202 seq.; Socr. vii. 29).
It was in a sermon preached by Anastasius at Constantinople that the fatal words were uttered that destroyed the peace of the church for so many years. "Let no one call Mary θεοτόκος. She was but a human being. It is impossible for God to be born of a human being." These words, eagerly caught up by the enemies of Nestorius, caused much excitement among clergy and laity, which was greatly increased when the archbishop by supporting and defending Anastasius adopted the language as his own (Socr. H. E. vii. 32; Evagr. H. E. i. 2). [ Nestorius.] In 430, when Cyril had sent a deputation to Constantinople with an address to the emperor, Anastasius seems to have attempted to bring about an accommodation between him and Nestorius (Cyril, Ep. viii.; Mercator, vol. ii. p. 49). We find him after the deposition of Nestorius still maintaining his cause and animating his party at Constantinople (Lupus, Ep. 144).
Tillemont identifies him with the Anastasius who in 434 wrote to Helladius, bp. of Tarsus, when he and the Oriental bishops were refusing to recognize Proclus as bp. of Constantinople, bearing witness to his orthodoxy, and urging them to receive him into communion (Baluz. § 144).
[E.V.]