OpenLLM-France/wikimedia huggingface dataset:
# 1911 Encyclopædia Britannica/Servites

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​ SERVITES, or “Servants of Mary,” an order under the Rule of St Augustine, founded in 1233. In this year seven merchants of Florence, recently canonized as “the seven holy Founders,” gave up their wealth and position, and with the bishop's sanction established themselves as a religious community on Monte Senario near Florence. They lived an austere life of penance and prayer, and being joined by others, they were in 1240 formed into an order following the Augustinian rule supplemented by constitutions borrowed from the Dominicans. Soon they were able to establish houses in various parts of Italy, where within twenty-five years four provinces were formed; they also at an early date founded many houses in France, Germany and Spain, but they never came to England before the Reformation. The most illustrious member of the order and its chief propagator and organizer was St Filippo Benizi, the fifth general, who died in 1285. The order received papal approbation in 1255; in 1424 it was recognized as a Mendicant order, and in 1567 it was ranked with the four great orders of Mendicant friars. The Servites undertook missions in Tartary, India and Japan. As in the other orders there were various mitigation's and relaxations of the rule, producing a variety of reforms, the chief being that of the eremitical Servites. There are at the present day 64 Servites houses, mostly in Italy; there are two or three in England and in America.
There are Servite nuns and also tertiaries, founded by St Juliana Falconieri, 1305, who are widespread and devote themselves chiefly to primary education. They have several convents in England. The habit of the Servites is black.
The chief work on the Servites is the Monumenta by Morini and Soulier, 1897, &c. See Helyot, Histoire des ordres religieux (1715), iii. cc. 39-41; Max Heimbucher Orden u. Kongregationen (1907), ii. § 73; Wetzer u. Welte, Kirchenlexicon (2nd ed.); Herzog-Hauck Realencyklopädie (3rd ed.). The most interesting part of Servite history is told by P. Soulier, Vie de S. Philippe Benizi (1886).
    (E. C. B.)
# 1911 Encyclopædia Britannica/Sessa Aurunca

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​SESSA AURUNCA, a town and episcopal see of Campania, Italy, in the province of Caserta, on the S.W. slope of the extinct volcano of Rocca Monfina, 27 m. by rail W.N.W. of Caserta and 201/2 m. E. of Formia by the branch railway to Sparanise, 666 ft. above sea-level. Pop. 5945 (town), 22,077 (commune). It is situated on the site of the ancient Suessa Aurunca, on a small affluent of the Liri. The hill on which Sessa lies is a mass of volcanic tufa. The town contains many ancient remains, notably the ruins of an ancient bridge in brickwork of twenty-one arches, of substructures in opus reticulatum under the church of S. Benedetto, of a building in opus quadratum, supposed to have been a public portico, under the monastery of S. Giovanni, and of an amphitheatre. The Romanesque cathedral is a basilica with a vaulted portico and a nave and two aisles begun in 1103, a mosaic pavement in the Cosmatesque style, a good ambo resting on columns and decorated with mosaics showing traces of Moorish influence, a Paschal candelabrum, and an organ gallery of similar style. The portal has curious sculptures with scenes from the life of SS. Peter and Paul. In the principal streets are memorial stones with inscriptions in honour of Charles V., surmounted by an old crucifix with a mosaic cross. The hills of Sessa are celebrated for their wine.
The ancient chief town of the Aurunci, Aurunca or Ausona, is believed to have lain over 2000 ft. above the level of the sea, on the narrow south-western edge of the extinct crater of Rocca Monfina. Here some remains of Cyclopean masonry exist; but the area enclosed, about 100 yds. by 50, is too small for anything but a detached fort. It dates, doubtless, from a time prior to Roman supremacy. In 337 B.C. the town was abandoned, under the pressure of the Sidicini, in favour of the site of the modern Sessa. The new town kept the old name until 313, when a Latin colony under the name Suessa Aurunca was founded here. It was among the towns that had the right of coinage, and it manufactured carts, baskets, &c. Cicero speaks of it as a place of some importance. The triumvir settled some of their veterans here, whence it appears as Colonia Julia Felix Classica Suessa. From inscriptions it appears that Matidia the younger, sister-in-law of Hadrian, had property in the district. It was not on a highroad, but on a branch between the Via Appia at Minturnae and the Via Latina ​at Teanum; the pavement of the road between the latter place and Suessa is in places well preserved, especially near Teano, and so is that of a road ascending from Suessa northward towards the crater mentioned.
See A. Avena, Monumenti dell' Italia Meridionale (Naples, 1902), i. 181 sqq. (T. As.)
# 1911 Encyclopædia Britannica/Servien, Abel

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​ SERVIEN, ABEL, marquis de Sablé and de Boisdauphin, comte de la Roche-Servien (1593-1659), French diplomat, was born at Grenoble, the son of Antoine Servien, procurator-general of the estates of Dauphiné. He succeeded his father in that office in 1616, and in the following year attended the assembly of notables at Rouen. In 1618 he was named councillor of state and in 1624 was called to Paris, where he found favour with Richelieu. He displayed administrative ability and great loyalty to the central government as intendant in Guienne in 1627, and in 1628 negotiated the boundary delimitation with Spain. Appointed president of the parlement of Bordeaux in 1630, he soon resigned to accept an embassy to Italy, where he was one of the signatories of the treaty of Cherasco and of the treaties with the duke of Savoy (1631-1632). In 1634 he was admitted to the French Academy. Two years later he retired from public life as the result of court intrigue. Servien lived at Angers or on his estates at Sablé until the death of Louis XIII., when Mazarin entrusted him with the conduct, conjointly with the comte d'Avaux, of French diplomatic affairs in Germany. After five years' negotiations, and a bitter quarrel with the comte d'Avaux, which ended in the latter's recall, Servien signed the two treaties of the 24th of October 1648 which were part of the general peace of Westphalia. He received the title of minister of state on his return to France in April 1649, remained loyal to Mazarin during the Fronde, and was made superintendent of finances in 1653. He was an adviser to Mazarin in the negotiations which terminated in the treaty of the Pyrenees (1659). He amassed a considerable fortune, and was unpopular, even in court circles. He died at the château of Meudon on the 17th of February 1659.
Servien left an important and voluminous correspondence. See R. Kerviler, A. Servien, étude sur sa vie politique et littéraire, (Mamers, 1879).
# 1911 Encyclopædia Britannica/Servitude

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​ SERVITUDE (Lat. servitus, from servire, to serve), a right over the property of another. In Roman law, servitudes were classified into (1) personal, i.e. those given to a particular person, and (2) praedial, i.e. those enjoyed over something else (praedium serviens) by being owner or tenant of a piece of land or a house (praedium dominans). Personal servitudes were subdivided into (a) usus, the right of using property; (b) usufructus the ​right of using and enjoying the fruits of property; and (c) and (d) operas servorum sive animalium. Praedial servitude's were either (a) rustic, such as jus eundi, the right of walking or riding along the footpath of another; aquae ductus, the right of passage for water; pascendi, the right of pasture, &c; or (b) urban. Urban servitude's were of various kinds, as oneris ferendi, the right of using the wall of another to support a man's own wall; projiciendi, the right of building a structure, such as a balcony or verandah, so as to project over another's land; stillicidii, fumi immittendi and several others. Servitudes were created by a disposition inter vivos, or by contract; by testamentary disposition; by the conveyance of land or by prescription. They might be extinguished by destruction of either the res serviens or the res dominans; by release of the right, or by the vesting of the ownership of the res serviens and res dominans in the same person.
In English law there may be certain limited rights over the land of another, corresponding somewhat to servitude's, and termed easements (q.v.). In Scots law the term is still in use (see Easement).
# 1911 Encyclopædia Britannica/Session

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​SESSION (through Fr. from Lat. sessia, sedere, to sit), the act of sitting or the state of being seated, more generally the sitting together or assembly of a body, judicial, legislative, &c., for the transaction of its business, and also the time during which the body sits until its adjournment or dispersion. A session of parliament is reckoned from its assembling till prorogation; usually there is one session in each year. In particular the term is applied to the sittings of various judicial courts, especially criminal, such as the sessions of the Central Criminal Court in London. The sittings of the justices of the peace or magistrates in the United Kingdom are “ sessions of the peace ” for the transaction of the judicial business committed to them by statute or by their commission. These are either “ petty sessions,” courts, of summary jurisdiction held by two or more justices of the peace or by a stipendiary or metropolitan police magistrate under statute for the trial of such cases as are not of sufficient import-ance to be tried before quarter-sessions, or for a preliminary inquiry into indictable offences (see Justice of the Peace and Summary Jurisdiction). The “ special sessions ” of the justices are held for licensing purposes, styled “ Brewster sessions,” or for carrying out the provisions of the Highway Acts, &c. The only sessions which are “ general sessions ” of the peace are now “ quarter-sessions ” (q.v.). The supreme court of Scotland is termed the “Court of Session” (see Scotland), and the name is given in the Presbyterian church to the lowest ecclesiastical court, composed of the elders of the church presided over by the minister. In the Established Church of Scotland this is usually styled the “ Kirk-session.”
# 1911 Encyclopædia Britannica/Sesame

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​SESAME, the most important plant of the genus Sesamum (nat. ord. Pedalineae), is that which is used throughout India and other tropical countries for the sake of the oil expressed from its seeds. S. indicum is a herb 2 to 4 ft. high, with the lower leaves on long stalks, broad, coarsely toothed or lobed. The upper leaves are lanceolate, and bear in their axils curved, tubular, two-lipped flowers, each about 3/4 in. long, and pinkish or yellowish in colour. The four stamens are of unequal length, with a trace of
From Bentley and Trimen, Medicinal Plants, by permission of J. & A. Churchill.
Sesame (indicum).
1, Corolla cut open with stamens. 2, Flower after removal of corolla. 3, Ovary cut lengthwise. 4, Fruit. 5, Seed cut lengthwise. 3 and 5 enlarged.
a fifth stamen, and the two-celled ovary ripens into a two-valved pod with numerous seeds. The plant has been cultivated in the tropics from time immemorial, and is supposed on philological grounds to have been disseminated from the islands of the Indian Archipelago, but at present it is not known with certainty in a wild state. The plant varies in the colour of the flower, and especially in that of the seeds, which range from light yellow or whitish to black. Sesame oil, otherwise known as gingelly or til (not to be confounded with that derived from Guizotia oleifera, known under the same vernacular name), is very largely used for the same purposes as olive oil, and, although less widely known by name, is commercially a much more important oil. The oil is included in the Indian and Colonial Addendum (1900) to the British Pharmacopeia. The seeds and leaves also are used by the natives as demulcents and for other medicinal purposes. The soot obtained in burning the oil is said to constitute one of the ingredients in India or Chinese ink. The plant might be cultivated with advantage in almost all the tropical and semi-tropical colonies of Britain, but will not succeed in any part of Europe.
A detailed account of its history and the cultivation of the plant in India is given by Sir G. Watt, Dictionary of Economic Products of India (1893).
# 1911 Encyclopædia Britannica/Sesostris

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​SESOSTRIS, the name of a legendary king of Egypt. According to Herodotus, Diodorus Siculus (who calls him Sesoosis) and Strabo, he conquered the whole world, even Scythia and Ethiopia, divided Egypt into administrative districts or nomes, was a great law-giver, and introduced a system of caste and the worship of Serapis. He has been considered a compound of Seti I. and Rameses II., belonging to the XIXth Dynasty. In Manetho, however, he occupied the place of the second Senwosri (formerly read Usertesen) of the XIIth Dynasty, and his name is now usually viewed as a corruption of Senwosri. So far as is known no Egyptian king penetrated a day’s journey beyond the Euphrates or into Asia Minor, or touched the continent of Europe. The kings of the XVIIIth and XIXth dynasties were the greatest conquerors that Egypt ever produced, and their records are clear on this point. Senwosri III. raided south Palestine and Ethiopia, and at Semna beyond the second cataract set up, a stela of conquest that in its expressions recalls the stelae of Sesostris in Herodotus: Sesostris may, therefore, be the highly magnified portrait of this Pharaoh. Khian, the powerful but obscure Hyksos king of Egypt, whose prenomen might be pronounced Sweserenrē, is perhaps at possible prototype, for objects inscribed with his name have been found from Bagdad to Cnossus. Sesostris is evidently a mythical figure calculated to satisfy the pride of the Egyptians in their ancient achievements, after they had come into contact with the great conquerors of Assyria and Persia. When we recollect that the Ethiopian Tearchus (Tirhaka) of the 7th century B.C., who was hopelessly worsted by the Assyrians and scarcely ventured outside the Nile valley, was credited by Megasthenes (4th century) and Strabo with having extended his conquests as far as India and the pillars of Hercules, it is not surprising if the dim figures of antiquity were magnified to a less degree. In the case of Tearchus, the miscellaneous levies which he employed himself and those which composed the Egyptian and Assyrian armies opposed to him, and the lands that Egypt and Ethiopia traded with, must all have been counted, partly through misunderstanding, partly through wilful perversion, to his empire.
Herodotus ii. 102-111; Diod. Sic. i. 53-59; Strabo xv. p. 687; see also article Egypt; and Kurt Sethe, “Sesostris,” 1900, in his Unters. z. Gesch. u. Altertumskunde Ägyptens, tome ii. (F. Ll. G.)
# A Brief Outline of the History of Libraries/Chapter 12

​To you, John Moretus, because of the friendship which has bound together for now these many years you and our Plantin—alas, now no more!—and all his family and myself,—to you, I say, I entrust the printing and the publishing of this my Outline of the History of Libraries; to you and to no one else. And this my wish and will I thus declare in accordance with the law laid down by the great Emperor and the Kings.
justus lipsius
# A Brief Outline of the History of Libraries/Chapter 1

CHAPTER I
Bibliotheca and Libraria—what do these words signify? The Kings of old had Libraries, especially those of Egypt.
THE word bibliotheca is used to signify any one of three things: a place in which books are kept, a bookcase, or books themselves. The Greek word, bibliotheca, came into use among the Romans. They also used the word libraria; but it is more exact to understand by that word a shop where books are kept for sale. Collections of books, bibliothecae, date from the earliest days, and, if I am not mistaken, were established as soon as letters were invented. The art of writing must have arisen almost as soon as ​man began to learn and to think; and this art would not have been profitable if books had not been preserved and arranged for present and future use.
At first these collections were private undertakings, each person gathering for himself and his family; in the course of time kings and dynasties took up the custom and collected books, not only for use, but also to gratify their ambition and to add to their renown. Indeed, it was scarcely within the power of a private person to collect many books, since the process of copying them was a slow and expensive one; though our lately discovered most useful art of printing has now simplified it.
​Osymandyas of Egypt was of all kings the first, as far as history shows, to have a library of any note. Along with other famous deeds he established, says Diodorus, a library of sacred literature, and placed over the entrance the inscription: "Here is Medicine for the Mind." Though he was one of the earliest of the Egyptian kings, I do not doubt that his example was thereafter faithfully followed, even if the library he is said to have founded never in fact existed; for in Egypt there have always been libraries, especially in temples, under the care of priests. Many facts may be cited as evidence for the truth of this statement, among others this one about ​Homer: a certain Naucrates accused Homer of plagiarism, and said that when the latter went to Egypt he found there the books of a woman, Phantasia, who had written the Iliad and the Odyssey and placed them in the temple of Vulcan at Memphis; and that there Homer saw them, appropriated them, and published them as his own. As far as Homer is concerned I think this story false; but it establishes the fact in question, that it was the custom in Egypt to have libraries.
# 1911 Encyclopædia Britannica/Sutlej

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​SUTLEJ, a river of India, one of the “Five Rivers” of the Punjab. It rises E.S.E. of the Manasarowar lakes in Tibet, at an elevation of about 15,200 ft., threads its way through the gorges of the Himalayas with heights of 20,000 ft. on either side, crosses Bashahr and the Simla hill states, and enters the British district of Hoshiarpur. Thence it flows through the plains of the Punjab, receives the Beas in Kapurthala state, and joins the Chenab near Madwala. From that point the whole river bears the name of Panjnad (“five rivers”) until it falls into the Indus near Mithankot after a course of 900 m. In the time of Ranjit Singh the Sutlej formed the boundary line between the Sikh and British dominions, and the Sikh states south of the river still bear the title of Cis-Sutlej
The Sutlej supplies two systems of irrigation works: the Sirhind canal, which draws off the whole of the cold season supply of the Sutlej at Rupar, 100 m. above its junction with the ​Beas; and the indundation canals of the Upper and Lower Sutlej, Ferozepur and Bahawalpur, which come below the junction.
# 1911 Encyclopædia Britannica/Suttee

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​SUTTEE (an English corruption of Sanskrit sati, “good woman” or true “wife”), the rite of widow-sacrifice, i.e. the burning the living widow on the funeral pyre of her husband, as practised among certain Hindu castes. As early as the Atharva Veda the rite is mentioned as an “old custom,” but European scholars have shown that the text of the still earlier Rig Veda had been corrupted, probably wilfully, by the Hindu priesthood, and that there was no injunction that the rite should be observed. The directions of the Rig Veda seem to have involved a merely symbolic suttee: the widow taking her place on the funeral pile, but being recalled to “this world of life” at the last moment by her brother-in-law or adopted child. The practice was sporadically observed in India when the Macedonians reached India late in the 4th century B.C. (Diod. Sic. xix. 33-34); but the earlier Indian law books do not enjoin it, and Manu simply commands the widow to lead a life of chastity and asceticism. About the 6th century A.D. a recrudescence of the rite took place, and with the help of corrupted Vedic texts it soon grew to have a full religious sanction. But even so it was not general throughout India. It was rare in the Punjab; and in Malabar, the most primitive part of southern India, it was forbidden. In its medieval form it was essentially a Brahminic rite, and it was where Brahminism was strongest, in Bengal and along the Ganges valley and in Oudh and Rajputana, that it was most usual.
The manner of the sacrifice differed according to the district. In south India the widow jumped or was forced into the fire-pit; in western India she was placed in a grass hut, supporting the corpse's head with her right hand while her left held the torch; in the Ganges valley she lay down upon the already lighted pile; while in Nepal she was placed beside the corpse, and when the pile was lighted the two bodies were held in place by long poles pressed down by relatives. The earliest attempt to stop suttee was made by Akbar (1542-1605), who forbade compulsion, voluntary suttees alone being permitted. Towards the end of the 18th century the British authorities, on the initiative of Sir C. Malet and Jonathan Duncan in Bombay, took up the question, but nothing definite was ventured on till 1829 when Lord William Bentinck, despite fierce opposition, carried in council on the 4th of December a regulation which declared that all who abetted suttee were “guilty of culpable homicide.” Though thus illegal, widow-burning continued into modern days in isolated parts of India. In 1905 those who assisted at a suttee in Behar were sentenced to penal servitude.
Widow sacrifice is not peculiar to India, and E. B. Tylor in his Primitive Culture (ch. 11) has collected evidence to support a theory that the rite existed among all primitive Aryan nations. He thinks that in enjoining it the medieval priesthood of India were making no innovation, but were simply reviving an Aryan custom of a barbaric period long antedating the Vedas. See also Jakob Grimm, Verbrennen der Leichen.