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

From volume 1 of the work.
​Annecy (Anneciensis), Diocese of, comprises the Department of Haute-Savoie in France, with the exception of several parishes in the cantons of Alby and Rumilly, which belong to the Diocese of Chambéry, and in addition, the canton of Ugenes (Department of Savoie). It is suffragan to the Archdiocese of Chambéry. From 1535 to 1801 the bishops of Geneva, exiled by the Reformation from Geneva, lived at Annecy. St. Francis de Sales was Bishop of Annecy from 1602 to 1622. From 1801 to 1822, Annecy belonged to the Diocese of Chambéry and Geneva, but was made an episcopal see 15 February, 1822, by the bull "Sollicita catholici gregis." The memory of St. Bernard of Menthon, founder of the hospice of the Grand St. Bernard, is still honoured in the Diocese of Annecy. St. Francis de Sales and St. Jane Frances de Chantal founded the Congregation of the Visitation at Annecy in 1610; at the death of its foundress the convents belonging to this order numbered 87. The relics of these saints are preserved in the Church of the Visitation at Annecy. The ancient Benedictine abbey of Talloires, near the Lac d'Annecy, lends a certain picturesqueness to the scene. The Diocese of Annecy comprised (end of 1905) 267,496 inhabitants, 29 first class parishes, 270 second class parishes, and 167 vicariates, formerly with state subventions.
Mercier, Souvenirs hist. d'Annecy (Annecy, 1878); Pettex, Statistique hist. du dioc. d'Annecy; Mem. de l'acad. Sales (1880), II, 119–154; Poucet, La cathédrale d'Annecy et ses tombeaux (Annecy, 1876); Ducis, Etude sur l'origine d'Annecy (Annecy, 1863).
Georges Goyau
# Catholic Encyclopedia (1913)/Diocese of Angra

From volume 1 of the work.
Angra, Diocese of, the episcopal see of the Azores, suffragan of Lisbon, known as Angra do Heroismo, created in 1534 by Paul III, vacant from 1637 to 1671. It is situated on the island of Terceira and includes, besides that island, the eight others that form the group of the Azores: São Jorge, Graciosa, Fayal, Pico, Flores, Corvo, São Miguel, and Santa Maria. The entire population, nearly all Catholic, is 262,073. There are 353 priests, 108 parishes, 41 succursal, or mission, churches, and 332 churches and chapels.
BATTANDIER, Ann. Pont. Cath. (Paris, 1905), 213; WERNER, Orbis Terr. Cath. (Freiburg, 1890), 51; THOMAS AB INCARNAT., Hist. Eccl. Lusitaniæ (Coimbra, 1757-63).
# Castes and Tribes of Southern India/Kayalān

​Kayalān.— The Kayalāns are Tamil -speaking Muhammadans, closely allied to the Marakkāyars and living at Kāyalpatnam in Tinnevelly. Many of them have settled as merchants in Madras, and sell glass beads, cowry shells, dolls from Tirupati, toys, etc. Some are money-lenders to the lower classes, and others travel about from village to village selling, for cash or credit rates, cloths, brass vessels, and other articles. They are sometimes called Ārumāsaththukadankārar, or six months' debt people, as this is the time usually allowed for payment. At Kāyalpatnam, a Kayalān husband is expected to live in his father-in-law's house, and, in connection with this custom, the following legend is narrated. The chiefman of the town gave his daughter in marriage to a man living in an adjacent village. One evening, she went to fetch water from a tank, and, on her way back, trod on a cobra. She could not move her foot, lest she should be bitten, so she stood where she was, with her water-pot on her head, till she was discovered by her father on the following morning. He killed the snake with the kitti (tweezers) and knife which he had with him, and told the girl to go with him to his house. She, however, refused to do so, and went to her husband's house, from which she was subsequently taken to that of her father. The kitti is an instrument of torture, consisting of two sticks tied together at one end, between which the fingers were placed as in a lemon squeezer. With this instrument, the fingers were gradually bent backwards towards the back of the hand, until the sufferer, no longer able to endure the excruciating pain, yielded to the demands made on him to make confession of guilt.
# Castes and Tribes of Southern India/Ken

​Ken.— Ken (red) and Kenja (red ant) have both been recorded as gōtras of Kurni.
# Castes and Tribes of Southern India/Kenna

​Kenna.— A division of Toda.
# Castes and Tribes of Southern India/Keimal

​Keimal (kei, hand, as an emblem of power). — A sub-division of Nāyar.
# Castes and Tribes of Southern India/Kaundinya

​Kaundinya (a sage). — A Brāhmanical gōtra adopted by Rāzus and Bhatrāzus.
# Castes and Tribes of Southern India/Kavarai

​ ​rich in trade or otherwise, assume this title, wear the nāmam (the trident mark on the forehead emblematic of the Vaishnava persuasion), and call themselves Kavarais or Vadugars, though they cannot speak Telugu, much less point to any part of the Telugu country as the seat of their forefathers."
One of the largest sub-divisions of the Kavarais is Valaiyal, the Tamil equivalent of Gazula, both words meaning a glass or lac bangle.*
# Castes and Tribes of Southern India/Kayerthannāya

​Kayerthannāya (Strychnos Nux-vomica sept). — An exogamous sept of the Bants and Shivalli Brāhmans in South Canara.
# Castes and Tribes of Southern India/Kayila

​Kayila (unripe fruit). — An exogamous sept of Orugunta Kāpu.
# Castes and Tribes of Southern India/Kavandan

​Kavandan.— At the census, 1901, more than nine thousand people returned themselves as Kavandan or Kaundan, which is a title of Konga Vellālas, and many-other castes, such as Anappan, Kāppiliyan, Palli, Sembadavan, Urāli, and Vēttuvan. The name corresponds to the Canarese Gauda or Gaunda.
# Castes and Tribes of Southern India/Kavanē

​Kavanē (sling). — An exogamous sept of Gangadikāra Holeyas.
# Catholic Encyclopedia (1913)/Eutropius of Valencia

From volume 5 of the work.
Eutropius of Valencia, a Spanish bishop; d. about 610. He was originally a monk in the Monasterium Servitanum, generally believed to have been situated in the province of Valencia, Spain. It was founded some time in the sixth century by the monk Donatus who had been driven from Roman Africa during one of the Vandal persecutions. The rule he introduced must have been based on that in use among the African monks, which has caused the members of this community to be connected with the Augustinians, without, however, sufficient warrant. The Monasterium Servitanum is known only through the references of Sts. Isidore and Ildephonsus to its founder and one of his disciples, Eutropius, who succeeded as abbot.
Eutropius is known as the author of three letters, one to Licinianus, Bishop of Carthagena, and two to Peter, Bishop of Iturbica. In the first, which has been lost, he inquires the reason for anointing baptized children with holy chrism. This letter is known through St. Isidore. The same saint mentions a letter to Bishop Peter, the text of which has been preserved, which he says every monk should read. The title is "De destructione monachorum et ruins, monasteriorum". In response to a suggestion of some candidates for his monastery, he points out that the number of monks is a small matter compared with their earnestness. He may be criticized for his severity in enforcing the rule and in reprimanding the guilty, but he can easily justify himself, as his whole care consists in applying the rules the founders of the monastery laid down. And thus the reproaches made against him fall back on their authors. In any case he will not swerve from his course; he is indifferent to the criticisms of men. He cannot allow the faults of his monks to go unchecked. The Scriptures and the Fathers agree that correction is one of the first duties of him who is charged with the guidance of others, and negligence on this head would only lead to serious irregularities. The second letter to Bishop Peter touches on the seven deadly sins. Like Cassian, Eutropius enumerates eight: gluttony, lust, covetousness, anger, sadness, faint-heartedness, vanity, and pride. He analyzes them, traces the links that unite them, and emphasizes their results. A Christian should resist these enemies with all his strength, persuaded that of himself he cannot be victorious, but that he needs the help of God. As Eutropius develops his thought the teaching of Cassian becomes more and more evident. Eutropius was still at the monastery when he wrote these letters. It was not till 589 that he became Bishop of Valencia, and his death cannot be set down earlier than 610. These are the dates found in Florez. Nothing is known of his work during his episcopacy. Historians have usually called him saint, but it does not appear that he was ever honored by a liturgical cult. His letters are to be found in Mine, "P.L.", LXXX, 9-20.
J. M. BESSE
# Catholic Encyclopedia (1913)/Eutychius, Melchite Patriarch of Alexandria

From volume 5 of the work.
Eutychius, Melchite Patriarch of Alexandria, author of a history of the world, b. 876, at Fustāt (Cairo); d. May 11, 940. He was an Egyptian Arab, named Sa´īd ibn Batriq; his father's name was Batriq (Patricius). He first studied medicine and history, and practiced for a time as a physician. He then entered a monastery and eventually became Patriarch of Alexandria, taking the name Eutychius, in 933. Being the Melchite (Orthodox) patriarch, he spent most of his reign in strife with the great majority of Egyptian Christians who were (Monophysite) Copts, and with his Coptic rival. His works (all written in Arabic and preserved only in part) are treatises on medicine, theology, and history. He wrote a compendium called "The Book of Medicine", treatises on fasting, Easter, and the Jewish Passover, various feasts, etc.; also a "Discussion between a Christian and an Infidel", by which he means a Melchite and a Monophysite. But his most important work is "Nazm al-Gawāhir" (Chaplet of Pearls), a chronicle of the history of the world from Adam to 938. The work is dedicated to his brother, Isa ibn Batriq, and is meant to supply a short account of universal history. In Latin it is quoted as "Eutychii Historia universalis", or as the "Annales" of Eutychius. The author states that he has compiled his history only from the Bible and reliable authorities. It contains, however, a great number of strange and improbable additions to Biblical and profane history not found in any other source. There are also in the "Chaplet of Pearls" many valuable details about the Monophysite controversy and the history of the Patriarchate of Alexandria. The book acquired a certain fame when, in the seventeenth century, John Selden published an excerpt of it (London, 1642, see below) in order to prove that originally at Alexandria there was no distinction between bishops and priests (a theory at one time adopted by St. Jerome, "In Ep. ad Titum", I, 5; Ep. cxlvi, "ad Evangelum"). Selden was answered by a Maronite, Abraham Ecchellensis (Rome, 1661), who disputed the accuracy of his translation of the passages in question and proposed another. In the thirteenth century another Arabic historian, Al-Makin (d. 1275), used Eutychius' work in compiling his own history of the world to 1260 (Krumbacher, Byzantinische Litteratur, Munich, 1897, p. 368).
ADRIAN FORTESCUE
# Catholic Encyclopedia (1913)/Euthanasia

From volume 5 of the work.
Euthanasia (from Greek eu, well, and thanatos, death), easy, painless death. This is here considered in so far as it may be artificially brought about by the employment of anaesthetics. When these last are of a character to deprive the sufferer of the use of reason, their effect at this supreme hour of human life is not viewed with approbation by the received teaching of the Catholic Church. The reason for this attitude is that this practice deprives a man of the capacity to act meritoriously at a time when the competency is most necessary and its product invested with finality. It is equally obvious that this space is immeasurably precious to the sinner who has still to reconcile himself with his offended God.
An additional motive assigned for this doctrine is that the administration of drugs of the nature specified is in the premises if not formally at all events equivalently a shortening of the life of the patient. Hence as long as the stricken person has as yet made no adequate preparation for death, it is always grievously unlawful to induce a condition of insensibility. The most that may be granted to those charged with responsibility in the case is to take up a passively permissive demeanor whenever it is certain that the departing soul has abundantly made ready for the great summons. This is especially true if there is ground for apprehending, from the dying person's continued possession of his faculties, a relapse into sin. In no contingency, however, can any positive indorsement be given to means whose scope is to have one die in a state of unconsciousness. What has been said applies with equal force and for the same reasons to the case of those who have to suffer capital punishment by process of law.
JOSEPH F. DELANY
# Catholic Encyclopedia (1913)/Eustache Mercadé

From volume 10 of the work.
French dramatic poet of the fifteenth century. The dates of his birth and death are not known. In 1414 he was official of the Abbey of Corble near Amiens. According to a document that has been discovered quite recently, he was removed from his office in 1427 but was reinstated in 1437, in accordance with a decision of the court of the Châtelet which was ratified by the Parliament of Paris on 2 May, 1439. Martin Franc, or "le Franc", who wrote in the middle of the fifteenth century, mentions Mercadé as one of the most famous "rhetoricians" of the time. In the "Mystery" that he composed, the author mentioned on the back of the last but one sheet: Ustasse Mercadé, Docteur en decret, Bachelier en theologie, Official de Corbie. The complete title of the Mystery to which he has attached his name is: "La Vie, la Passion et la Vengeance de Jésus Christ." It is kept in the library of Arras under No. 625; the last part only, or the Vengeance, should be considered as the work of Mercadé. It contains 312 characters, of whom 112 have a speaking part.
PETIT DE JULLEVILLE, Les Mysteres (Paris, 1880), CREIZENACH, Geschichte des neuern Dramas (Halle,1893), Memoires des Antiquaires de Picardie, VIII.
P. J. Marique.
# Bowers v. Farmers' Loan and Trust Company

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
296 U.S. 649
Bowers v. Farmers' Loan and Trust Company

## 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
# Bowers v. Hardwick/Concurrence Burger

* Court Documents
* Case Syllabus
* Opinion of the Court
* Concurring Opinions Burger Powell
* Dissenting Opinions Blackmun Stevens
Chief Justice Burger, concurring.
I join the Court's opinion, but I write separately to underscore my view that in constitutional terms there is no such thing as a fundamental right to commit homosexual sodomy.
As the Court notes, ante, at 192, the proscriptions against sodomy have very "ancient roots." Decisions of individuals relating to homosexual conduct have been subject to state intervention throughout the history of Western civilization. Condemnation of those practices is firmly rooted in Judeao-Christian moral and ethical standards.
Homosexual sodomy was a capital crime under Roman law. See Code Theod. 9.7.6; Code Just. 9.9.31. See also D. Bailey, Homosexuality and the Western Christian Tradition 70-81 (1975). During the English Reformation when powers of the ecclesiastical courts were transferred to the King's Courts, the first English statute criminalizing sodomy was passed. 25 Hen. VIII, ch. 6. Blackstone described "the infamous crime against nature" as an offense of "deeper malignity" than rape, a heinous act "the very mention of which is a disgrace to human nature," and "a crime not fit to be named." 4 W. Blackstone, Commentaries *215. The common law of England, including its prohibition of sodomy, became the received law of Georgia and the other Colonies. In 1816 the Georgia Legislature passed the statute at issue here, and that statute has been continuously in force in one form or another since that time. To hold that the act of homosexual sodomy is somehow protected as a fundamental right would be to cast aside millennia of moral teaching.
This is essentially not a question of personal "preferences" but rather of the legislative authority of the State. I find nothing in the Constitution depriving a State of the power to enact the statute challenged here.
# Bowers v. Farmers' Loan and Trust Company/Opinion of the Court

* Court Documents
* Case Syllabus
* Opinion of the Court
United States Supreme Court
296 U.S. 649
Bowers v. Farmers' Loan and Trust Company
Petition for writ of certiorari to the United States Circuit Court of Appeals for the Second Circuit denied.

## 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
# Bowers v. Kerbaugh-Empire Company

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
Bowers v. Kerbaugh-Empire Co., 271 U.S. 170 (1926), was a case in which the United States Supreme Court held that no taxable income arose from the repayment in German marks of loans that had originally been made in U.S. dollars, despite the fact that the marks had gone down in value relative to the dollar since the loan had been made. Warning: template has been deprecated.
United States Supreme Court
271 U.S. 170
Bowers v. Kerbaugh-Empire Company
Argued: Jan. 25, 1926. --- Decided: May 3, 1926
Mr. Attorney General and Mrs. Assistant Attorney General Willebrandt, for plaintiff in error.
Mr. Franklin Nevius, of New York City, for defendant in error.
Mr. Justice BUTLER 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
# Castes and Tribes of Southern India/Nālillakkar

​Nālillakkar (people of the four illams). — A section of Mukkuvans, which is divided into four illams.
# Castes and Tribes of Southern India/Nāmadari

​Nāmadari.—A name, indicating one who wears the Vaishnava sectarian mark (nāmam). The equivalent Nāmala occurs as an exogamous sept of Bōya.
# Castes and Tribes of Southern India/Nāttu

​Nāttu (sons of the soil). — Recorded as a sub-division of Kallan, and of the Malayans of Cochin.
# Castes and Tribes of Southern India/Nāli

​Nāli (bamboo tube). — An exogamous sept of Kuruba.
# Castes and Tribes of Southern India/Nārikēla

​Nārikēla (cocoanut). — An exogamous sept of Balija.
# Castes and Tribes of Southern India/Nāgavāsulu

​Nāgavāsulu.— The Nāgavāsulu are described, in the Vizagapatam Manual, as "cultivators in the Vizagapatam district. Women who have not entered into matrimony earn money by prostitution, and acting as dancers at feasts. Some of the caste lead a bad life, and are excluded from the body of the caste." In the Madras Census Report, 1891, it is stated that "Nāgavāsamu means a company of dancing-girls, and the sons of women of this profession frequently call themselves Nāgavāsulu. The bulk of the caste in Vizagapatam, however, are said to be respectable farmers." It is noted, in the Census Report, 1901, that "most of the Nāgavāsulu are cultivators, but some of the women are prostitutes by profession, and outsiders are consequently admitted to the caste. Their title is Naidu."
# Castes and Tribes of Southern India/Nāgellu

​Nāgellu (plough). — An exogamous sept of Bōya.
# Castes and Tribes of Southern India/Nāmdēv

​Nāmdēv.— A synonym of Rangāri.
# Castes and Tribes of Southern India/Nāsuvan

​Nāsuvan.— Nāsivan or Nāsuvan, said to mean unholy, one who should not be touched, or one sprung from the nose, is the name for Ambattans (Tamil barbers). The equivalents Nāsiyan and Nāvidan occur as a name for Telugu barbers, and Malayāli barbers who shave Nāyars and higher castes. Nāvidan is further recorded as the occupational name of a sub-division of Tamil Paraiyans, and Vēttuvans.
# Catholic Encyclopedia (1913)/Georg Witzel

From volume 15 of the work.
(WICELIUS).
Theologian, b. at Vacha, Province of Hesse, 1501; d. at Mainz, 16 Feb., 1573. He received his primary and academic education in the schools of Schmalkalden, Eisenach, and Halle; spent two years in the University of Erfurt, and seven months in that of Wittenberg. Following the wish of his father he was ordained priest in 1520 and appointed Vicar of Vacha. In 1524, however, the teachings of Luther attracted him. Abandoning the Faith, he married, and the following year was appointed to the pastorate of Wenigenlupnitz by James Strauss, and a little later to that of Niemeck by Luther himself. He now began a thorough study of the Scriptures and the Fathers, and soon became convinced that the Church of Luther was not the true Church and that Lutheran morals did not make for the betterment of the people. To express his dissatisfaction with the new teaching, he wrote in 1527 two works which he sent to the theologians of Wittenberg without, however, receiving any satisfaction from them. To give more emphatic expression to his conviction of the error of the new religion, he resigned his charge in 1531 and returned with his family to Vacha. Here he spent two years in extreme poverty. In 1532 he published, under the pseudonym Agricola Phaqus, his "Pro defensione bonorum operum", a work which aroused all the bitterness of his enemies. Among his works published at this time his "Apologia" (Leipzig, 1533) deserves special mention, since in it he gives his reasons for returning to the Church of Rome.
Owing to Witzel's untiring opposition to the doctrinal novelties of the age, he was forced to leave Vacha. He proceeded to Eisleben, and in 1538 was called to Dresden. Here he conceived a plan of reunion, which took the form of a public disputation in Leipzig in 1539. He had already (1537) published his "Methodus concordiae ecclesiasticae", and for the new disputation he prepared "Typus prioris Ecclesiae" in which he proposed the Church of the first centuries as the ideal to be sought for. His endeavours for reunion, however, were without result. Opposition forced him to flee to Bohemia, thence to Berlin. The rapid progress of heresy soon convinced him that here too his efforts would be fruitless, and he forthwith proceeded to Fulda, where he directed his efforts towards defending the Church; but in 1554 he was again forced to flee, now to Mainz, where he spent the remainder of his life in literary work and probably as professor at the university. The number of Witzel's works is extraordinarily large. Rass in his "Convertiten" enumerates ninety-four, but this is far from complete.
HURTER, Nomenclator, I, 8; RASS, Die Convertiten, I (Freiburg, 1886-80), 123 sqq.; HOLZHAUSEN, G. Witzel u. die kirchliche Union in Zeitschr. fur histor. Theologie (1849), 382 sqq.; SCHMIDT, G. Witzel, Ein Altkatholik des 16. Jahrhunderts (Vienna, 1876); PASTOR, Reunionsbestrebungen (Freiburg, 1879), 140 sqq.; DOLLINGER, Die Reformation, I (Ratisbon, 1846), 28 sqq.
JOSEPH SCHROEDER