OpenLLM-France/wikimedia huggingface dataset:
# Complete Encyclopaedia of Music/B/Barbant, Charles

Barbant, Charles. About the year 1764, organist at the Bavarian chapel in London. He was the master of Samuel Webbe, the celebrated glee composer, and, in 1766, published a small collection of pieces for the Catholic service, under the following title : "Sacred Hymns, Anthems, and Versicles, for Morning and Evening Service." This work is now extremely scarce.
# Complete Encyclopaedia of Music/B/Barbarism

Barbarism. False harmony, or modulation which is very offensive to a musical ear.
# Complete Encyclopaedia of Music/B/Barber

Barber. An English composer of vocal and instrumental music about the year 1790.
# Complete Encyclopaedia of Music/B/Barbici

Barbici published some quartets for violins at Paris in 1769.
# Complete Encyclopaedia of Music/B/Baravicini, Madame

Baravicini, Madame. A celebrated female performer on the violin. She was born at Milan in 1778.
# Complete Encyclopaedia of Music/B/Barbarous

Barbarous. An epithet that was sometimes applied by the Greeks to the Lydian mode, because the Lydians were an Asiatic people.
# County Courts Chronicle

The County Courts Chronicle is a periodical, published from 1847 to 1920. It is also called the 'County Courts Chronicle and Gazette of Bankruptcy'. It was "the only publication which gave exclusive attention to the inferior courts": 12 DNB 410. See also "Published at the Law Times Office", p 15.
* Volume 4 (1852) External scan
* Volume 7 (1854) External scan
This work is in the public domain in the United States because it was published before January 1, 1929.
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
# County Court of Knox County Missouri v. United States/Opinion of the Court

* Court Documents
* Case Syllabus
* Opinion of the Court
United States Supreme Court
109 U.S. 229
County Court of Knox County Missouri v. United States
In U.S. v. County of Clark, 96 U.S. 211, it was decided at the October term, 1877, that bonds of the character of those involved in the present suits were debts of the county, and that for any balance remaining due on account of principal or interest after the application of the proceeds of the special tax of one-twentieth of 1 per cent. the holders were entitled to payment out of the general funds of the county. This, we all agree, means that the payment of this balance is demandable out of funds raised by taxation for ordinary county uses. The mandamus applied for in that case was one 'requiring the county court and the justices thereof to direct the clerk of the county to draw a warrant on the county treasurer for the balance of the judgment remaining unpaid, so that he might be enabled, on its presentation, to have it paid in its order out of the county treasury,' and there was no fund out of which the payment could be made, except that raised by taxation for ordinary county uses. By the judgment of this court, such a mandamus was awarded. At the next term, in 1878, the point thus decided was explicitly stated in U.S. v. County of Macon, 99 U.S. 589; and in Macon Co. v. Huidekoper, Id. 592, a majority of the court adhered to the decision, and ordered judgment accordingly. It was conceded on the argument that all the judgments now under consideration must be affirmed, unless these cases are overruled. This a majority of the court are unwilling to do, and judgments of affirmance are consequently ordered.

## 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
# County of Allegheny v. Frank Mashuda Company

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.

## Dissenting Opinion

    Clark
United States Supreme Court
360 U.S. 185
County of Allegheny v. Frank Mashuda Company
Argued: April 2, 1959. --- Decided: June 8, 1959
See 80 S.Ct. 41.
[Syllabus from pages 185-186 intentionally omitted]
Mr. Philip Baskin, Pittsburgh, Pa., for petitioner.
Mr. Harold R. Schmidt, Pittsburgh, Pa., for respondents.
Mr. Justice BRENNAN 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
# County Court of Scotland County v. United States

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
140 U.S. 41
County Court of Scotland County v. United States
J. C. Moore, for plaintiffs in error.
F. T. Hughes and J. H. Overall, for defendant in error.
Mr. Justice HARLAN, after stating the facts in the foregoing language, 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
# Conciones Ad Populum. Or, Addresses to the People

CONCIONES AD POPULUM.
OR
ADDRESSES
TO THE
PEOPLE.
By S. T. COLERIDGE.
1795.
* Preface
* A Letter from Liberty to her Dear Friend Famine
* Introductory Address
* On the Present War
* Errata
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
# Conciones Ad Populum. Or, Addresses to the People/Errata

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# Conciones Ad Populum. Or, Addresses to the People/Preface

PREFACE.
The two following addresses were delivered in the month February, 1795, and were followed by six others in defence of natural and revealed Religion. There is "a time to keep silence" saith King Solomon;—but when I proceeded to the first Verse of the fourth Chapter of the Ecclesiastes, "and considered all the oppressions that are done under the Sun, and behold the Tears of such as were oppressed, and they had no comforter; and on the side of the oppressors there was power"—I concluded, that this was not the "time to keep silence."—For Truth should be spoken at all times, but more especially at those times, when to speak Truth is dangerous.
Clevedon, November 16th, 1795.
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# Conciones Ad Populum. Or, Addresses to the People/A Letter from Liberty to her Dear Friend Famine

A LETTER from LIBERTY To her dear Friend FAMINE.
Dear Famine,
YOU will doubtless be surprized at receiving a petitionary Letter from a perfect Stranger. But Fas est vel ab hoste. All whom I once supposed my unalterable friends, I have found unable or unwilling to assist me. I first applied to Gratitude, entreating her to whisper into the ear of Majesty, that it was I, who had placed his forefathers on the throne of Great Britain—She told me, that she had frequently made the attempt, but as frequently had been baffled by Flattery: and that I might not doubt the truth of her apology, she led me (as the Spirit did the prophet Ezekiel) "to the Door of the Court, and I went in, and saw—and behold! every form of creeping Things." I was however somewhat consoled, when I heard that Religion was high in favour there, and possessed great influence. I myself had been her faithful servant, and always found her my best protectress: her service being indeed perfect Freedom. Accordingly in full confidence of success I entered her mansion—but alas! instead of my kind Mistress, horror-struck I beheld "a painted patched-up old ​Harlot." She was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, and upon her Forehead was written, "Mystery." I shriek'd, for I Knew her to be the Dry-nurse of that detested Imp, Despotism. I next addressed myself to Prudence—and earnestly besought her to plead my cause to the ministers; to urge the distresses of the lower order, and my fears lest so distrest they should forget their obedience. For the prophet Isaiah had informed me "that it shall come to pass, that when the People shall be hungry, they shall fret themselves and curse the King." The grave matron heard me—and shaking her head learnedly replied, "Quos Deus vult perdere, dementat." Again I besought her to speak to the rich men of the nation, concerning ministers of whom it might soon become illegal even to complain—of long and ruinous wars—and whether they must not bear the damage. All this (quoth Prudence) I have repeatedly urged; but a sly Impostor has usurped my name, and struck such a panic of Property, as hath steeled the heart of the wealthy and palsied their intellects. Lastly, I applied to Conscience. She informed me, that she was indeed a perfect ventriloquist and could throw her voice into any place she liked; but that ​she was seldom attended to, unless when she appeared to speak out of the Pocket.
Thus baffled and friendless, I was about to depart, and stood a fearful lingerer on the Isle, which I had so dearly loved—when tidings were brought me of your approach. I found myself impelled by a power superior to me to build my last hopes on you—Liberty, the Mother of Plenty, calls Famine to her aid. O Famine, most eloquent Goddess! plead thou my cause. I meantime will pray fervently that Heaven may unseal the ears of its vicegerents, so that they may listen to your first pleadings, while yet your voice is faint and distant, and your counsels peaceable.—
I remain
Your distrest Suppliant,
LIBERTY.
Dover Cliffs.
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# Conciliatory Resolution

* related portals: American Revolution.
* sister projects: Wikipedia article.
The Conciliatory Resolution was passed by Parliament on February 27, 1775, in an attempt to improve relations with the rebelling American colonies, but the Second Continental Congress considered it inadequate and therefore rejected it in its Report on Lord North's Conciliatory Resolution. This edition is from American Archives.
​Resolved, That it is the opinion of this Committee, that when the Governour, Council, and Assembly, or General Court, of any of his Majesty's Provinces or Colonies in America, shall propose to make provision, according to the condition, circumstances, and situation of such Province or Colony, for contributing their proportion to the common defence, (such proportion to be raised under the authority of the General Court, or General Assembly of such Province or Colony, and disposable by Parliament,) and shall engage to make provision also for the support of the Civil Government, and the Administration of Justice, in such Province or Colony, it will be proper if such proposal shall be approved by his Majesty and the two Houses of Parliament, and for so long as such provision shall be made accordingly, to forbear, in respect of such Province or Colony, to levy any Duty, Tax, or Assessment, or to impose any farther Duty, Tax, or Assessment, except only such Duties as it may be expedient to continue to levy or to impose for the regulation of commerce; the nett produce of the duties last mentioned to be carried to the account of such Province or Colony respectively.
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Senuti, an anchorite

Senuti, an anchorite whose history was investigated by E. Revillout in a paper on the Blemmyes (Mém. de l’Acad. des Inscr. 1874, sér. 1, t. viii. p. 395 ), and still more elaborately in a series of articles in the Revue de l’hist. des religions (1883), Nos. 4 and 5. He was born about the middle of 4th cent. His father was a farmer in Egypt, and Senuti fed his sheep in boyhood. But it was an age when every enthusiast devoted himself to the monastic life. He attached himself to the monastery of Panopolis near Athrebi in Upper Egypt, where he soon attained such fame for sanctity and orthodoxy that Cyril would only set out for the council of Ephesus if he had the company of Senuti and Victor, archimandrite of Tabenna. Zoega, Cat. MSS. Coptic Mus. Borg. p. 29, gives us Cyril's account of this affair. Senuti's conduct at the council of Ephesus, as described by his disciple and successor Besa fully justifies the charges of outrageous violence brought by the Nestorian party against their opponents. A lofty throne was in the centre of the hall with the four gospels on it. Nestorius entered with pomp, flung the gospels on the floor, and seated himself on the throne. This enraged Senuti who, snatching up the book, hurled it against the breast of Nestorius with vigorous reproaches. Nestorius demanded who he was, and what brought him to the council, being "neither a bishop, nor an archimandrite, nor a provost, but merely a simple monk." "God sent me to the council," replied Senuti, "to confound thee and thy wickedness." Amid the plaudits of his adherents Cyril at once invested him with the rank and robe of an archimandrite. His career was now marked by miracle. He was wafted on a cloud to Egypt. His fame was everywhere established, and Roman commanders sought his assistance. Thus c. 450 the dux of Upper Egypt, Maximin, hurrying to repel a terrific invasion of the Blemmyes, before he would advance sought the presence of Senuti, who gave Maximin his girdle to wear whenever he joined battle. According to the Coptic MSS. Senuti followed Nestorius with bitter persecution to the last, even offering him personal violence when he lay dying in Egypt.
Senuti lived to be a heretic in the opposite extreme from Nestorius. After the council of Chalcedon he became a Monophysite and a violent partisan of the patriarch Dioscorus of Alexandria, dying under Timotheus Aelurus aged 118 years.
[G.T.S.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Serapion, bp. of Antioch

Serapion (1), bp. of Antioch, reckoned 8th in succession, a.d. 190–203 (Clinton), succeeding Maximin in the 11th year of Commodus (Eus. H. E. vi. 12; Chron.), was a theologian of considerable literary activity, the author of works of which Eusebius had no certain knowledge besides those enumerated by him. Of the latter Jerome gives an account (de Script. Eccl. c. 41) borrowed from Eusebius (H. E. v. i9; vi. 12). They are—(1) a letter to Caricus and Pontius against the Cataphrygian or Montanist heresy, containing a copy of a letter of Apollinaris of Hierapolis, and substantiated as to the facts by the signatures of several other bishops, including some of Thrace; (2) a treatise addressed to Domninus, who during the persecution of Severus had fallen away to the Jewish "will-worship"; and (3), the most important, directed against the Docetic gospel falsely attributed to St. Peter, addressed to some members of the church of Rhossus, who were being led away by it from the true faith. Serapion recalls the permission to read this apocryphal work given in ignorance of its true character and expresses his intention of speedily visiting the church to strengthen them in the true faith. Dr. Neale calls attention to the important evidence here furnished to "the power yet possessed by individual bishops of settling. the canon of Scripture" (Patriarch. of Antioch, p. 36). Socrates refers to his writings, as an authority against Apollinarianism (H. E. iii. 7). Jerome mentions sundry letters in harmony with his life and character. Tillem. Mém. eccl. iii. 168, § 9; Cave, Hist. Lit. i. 86; Le Quien, Or. Christ. ii. 702.
[E.V.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Serapion, penitent of Alexandria

Serapion (3), a penitent of Alexandria, who fell during the Decian persecution. Dionysius of Alexandria uses his case as an argument against the Novatianist schism, to which his correspondent, Fabius of Antioch, was inclined. Serapion lived a long life without blame, but had sacrificed at last. He often begged for admission to the church, but was refused. He was then taken sick, being three days without speech. When he awoke to consciousness he dispatched his grandson for a presbyter, who was sick and unable to come, but sent a portion of the consecrated Eucharist, telling the boy to moisten it and drop it into Serapion's mouth, who then died in peace. Reservation of the Sacrament must then have been practised in Alexandria. No argument, however, for communion in one kind can be drawn from this, as doubtless the bread had been dipped in the Eucharistic wine, according to Eastern fashion (see Bingham's Antiq. lib. xv. c. v.). Eus. H.E. vi–44.
[G.T.S.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Serapion, surnamed Sindonites

Serapion (11), surnamed Sindonites from the linen or cotton clothing he always wore; an Egyptian monk in the time of Palladius. Though uneducated, he knew the Scriptures by heart. Some of his sayings are recorded in the Verba Seniorum (Rosweyd, Vit. Pat. lib. v libell. vi. § 12, libell. xi. 31), and in the Apophthegmata Patrum (Coteler. Gr. Ecc. Monum. i. 685, 686) there is an account of his visit to a lewd woman, whom he brought to repentance. His missionary zeal led him to travel, but in more than apostolic poverty, and he even sold his volume of the gospel to relieve a destitute person, a circumstance alluded to by Socrates (iv. 23), though without naming Serapion. Once he sold himself as a slave to a theatrical company, and once to a Manichean family, with a view to converting them from their errors. He visited Athens and Sparta. At Rome he met Domninus, a disciple of Origen (Pallad. Laus Hist. 83, 84; Vit. Joan. Eleemos. c. 22 in Rosweyd, lib. i.). He died, aged 60, c. 400, not at Rome as stated in the Latin version of the Lausiac History, but in the desert, as in Heraclides (Paradis. c. 24) and the Greek of Palladius. The Greeks honoured his memory on May 21, the Menaea erroneously calling him ὁ ἀπὸ Σείδονος, belonging to Sidon. He may be the Serapion of Mar. 21 in the Latin Martyrologies (vid. D. C. A.), though the Roman Martyrology makes this one bp. of Thmuis.
[C.H.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Sergius, a Monophysite priest

Sergius (12), the name of the two Monophysite priests persecuted with John of Ephesus at Constantinople. He relates the sufferings of the Sergii, one of whom was his syncellus, the other his disciple. While John was imprisoned in the penitentiary of the hospital of Eubulus the two priests were seized, and, as they would not yield, were publicly scourged and then imprisoned in a "diaconate," or hospital, attended by deacons and laymen, for 40 days. The syncellus was finally sent to the monastery of Beth-Rabula, where he was kindly treated, the monks there "having no love for the council of Chalcedon nor even proclaiming it in their worship" (John of Eph. H. E. p. 110, trans. Payne Smith).
[C.H.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Serapion, solitary of Scete

Serapion (14), a solitary, of Scete, and leader of the Anthropomorphites against the festal epistle of Theophilus, patriarch of Alexandria. The monks of Scete, with the one exception of Paphnutius, an abbat, rejected the orthodox view as to God's nature. Serapion, however, was converted by the efforts of Photinus, an Oriental deacon. Cassian tells us that an abbat Isaac explained to him in connexion with Serapion's conversion that the Anthropomorphite heresy was simply a relic of paganism. Pious men like Serapion had been so long accustomed to an image that without a material notion of God their prayers seemed objectless. Cassian, Collat. x. 16; Ceill, viii. 176.
[G.T.S.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Serenus, bp. of Marseilles

Serenus (5), 10th bp. of Marseilles c. 595–600, known from the letters of Gregory the Great. To his good offices were commended St. Augustine on his mission to England in 596 (Greg. Magn. Ep. vi. 52; Migne, Patr. Lat. lxxvii. 836), and, three years later, the monks dispatched to help him (xi. 58, Patr. Lat. 1176). Two other letters from Gregory are preserved. Serenus in an excess of iconoclastic zeal had entered the churches of Marseilles and broken and cast forth the images. Gregory, commending his fervour against idolatry, reproved his violence, since the use of representations in a church was that the unlearned might read on the walls what they were unable to read in the Scriptures (ix. 105, Patr. Lat. 1027). Serenus, disregarding the warning and even affecting to believe the letter a forgery, received a severe rebuke and a reiteration of the pope's views (xi. 13, Patr. Lat. 1128, written Nov. 1, 600). Gall. Christ. i. 639; Ricard, Evêques de Marseille, 24, 25; Vies des saints de Marseille, S. Serenus, Bayle.
[S.A.B.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Serapion, surnamed Scholasticus

Serapion (9), surnamed Scholasticus, bp. of Thmuis in Egypt. He was a friend of St. Athanasius and St. Anthony of the desert, and occupied a position of some importance in 4th-cent. theological struggles. Anthony bequeathed one of his sheepskin cloaks to Serapion and the other to Athanasius (Vita S. Anth. in Opp. S. Athan., Migne, Patr. Lat. t. xxvi. col. 971). Serapion's literary activity was considerable. St. Jerome (Catal. No. 99) mentions several of his writings, as his treatise contra Manichaeos, his de Psalmorum Titulis (now lost), and some epistles. His work against the Manicheans, described by Jerome as "Egregium librum," and noticed by Photius (Cod. 85), was for the first time printed in its original form by Brinkmann in 1894. It had previously been mixed up with a similar work by Titus of Bostra. In its restored form it is a valuable argument against Manicheism. Two letters by him were pub. by Cardinal Mai—one a consolatory letter to bp. Eudoxius, who had been tortured; the other censuring some monks of Alexandria. In Texte und Untersuchungen (Leipz. 1898) Wobbermin published a dogmatic letter "on the Father and the Son," and 30 liturgical prayers, the 1st and 15th of which are the work of Serapion. They have been reprinted, with valuable notes and discussions, by F. E. Brightman in the Oxf. Journ. of Theol. Studies, 1899–1910, under the title of The Sacramentary of Serapion of Thmuis, and an English trans., ed. by bp. Wordsworth of Salisbury, has been pub. by S.P.C.K.
[G.T.S.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Serenus, a solitary

Serenus (4), solitary in the Nitrian desert, who, when visited by Cassian, a.d. 395, discussed de Animae Mobilitate et Spiritalibus Nequitiis (Coll. vii.), and de Principatibus seu Potestatibus (Coll. viii. See Migne, Patr. Lat. t. xlix. 667 seq. ). In the former he treats mostly of the nature of the soul, the rapid movement of the thoughts, the influence of evil spirits upon them, and the duty of fixing the desire on God. In the latter he declares the nature of evil spirits, their fall, subordination, and occupation. His Life, without details, is in Vitae Patrum, c. 50. Migne, Patr. Lat. t. lxxiii. 844 seq.; Ceill. Aut. sacr. viii. 170 seq.; Fleury, H. E. xx. c. 7.
[J.G.]