OpenLLM-France/wikimedia huggingface dataset:
# Catholic Encyclopedia (1913)/Benjamin

From volume 2 of the work.
(Heb. binjamin, "son of the right hand").
(1) The youngest son of Jacob born of Rachel. His original name was Ben-oni (Heb. "son of my sorrow"), given to him by his mother just before she died in child-birth, but was changed to Benjamin by Jacob (Gen. xxxv, 18). The Samaritan reading, Benjamim, i.e. "son of days", would refer to the advanced age of Jacob at the time of Benjamin's birth. Upon the loss of Joseph, Benjamin's full-brother, Jacob's affections were bestowed upon Benjamin, and it was only with great reluctance that he permitted his beloved child to accompany his brethren to Egypt to purchase corn. (Gen. xlii, 36; xlii, 15). Joseph, too, showed a marked preference of Benjamin to his other brethren and puts the latter's mind concerning him to a rather severe test (Gen., xliv-xlvi).
(2) The son of Balan and grandson of Benjamin, Jacob's son (I Paralip., vii, 10).
(3) One of the sons of Herem who had married a foreign wife in the days of Esdras (I Edras, x, 32).
(4) One of those who took part in the rebuilding of the walls of Jerusalem at the time of Nehemias (II Esdras, iii, 23; cf. xii, 33).
(5) The name of the gate in the northern wall of Jerusalem (Jer., xxxvi, 12; Zach., xiv, 10). It is not mentioned by Nehemias in his enumeration of the gates of Jerusalem (II Esdras, iii).
(6) The name of the northern gate of the Temple, where Jeremias was imprisoned (Jer., xx, 2; xxxviii, 7, 14), probably the same as "watch-gate" (II Esdras, xii, 38) and as the one spoken of in Jeremiah (viii, 3, 5, 16; ix, 2).
(7) Name of eastern gate of the ideal Jerusalem as drawn by Ezechiel (Ezech., xlviii, 32).
(8) Name of one of the twelve tribes of Israel which during the sojourn in Egypt numbered 35,400 warriors, and according to a second census 45,6000 (num., i, 36; xxvi, 41). The territory assigned to it is defined in Josue, xviii, 11 sqq. It was about twenty-five miles in length and twelve in breadth, and was bounded on the north by Ephraim, on the east by the Jordan, on the south by Juda, and on the west by Dan. The nature of the territory was conducive to breed a race of hardy warriors such as the Benjamites who are depicted by Jacob as "a ravenous wolf, in the morning [he] shall divide the spoil" (Gen., xlix, 27). During the period of the Judges the tribe was well nigh exterminated on account of a crime committed within its territory (Jud., xix-xxi). It was from this tribe that Saul, the first king of the monarchy, was chosen (I Sam., ix, 1, 2, 19; x, 1, 20 sqq.). After the death of Saul the tribe of Benjamin remained loyal to his son, Isboseth (II Sam., ii, 9 sqq.), until David became king of all Israel (II Sam., v, 1-5). At the time of the revolt from Rehoboam the tribes of Benjamin, Juda, and Simeon remained true and formed the Kingdom of Juda (III Kings, xii, 21), which also constituted the nucleus of the restored nation. St. Paul glories in belonging to the tribe of Benjamin (Philipp., iii, 5).
F. X. E. Albert
# Chicory

* Search for titles containing or beginning with: "Chicory."
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This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* "Chiccory," in The American Cyclopædia (1879)
* "Chicory," in Encyclopædia Britannica (11th ed., 1911)
# Chicot County v. Sherwood

Supreme Court of the United States
148 U.S. 529
CHICOT COUNTY v. SHERWOOD
Error to the Circuit Court of the United States for the Eastern District of Arkansas
No. 170. Submitted: Mar. 24, 1893. --- Decided: Apr. 3, 1893.
An action will lie in a Circuit Court of the United States in the State of Arkansas at the suit of a citizen of New York, against a county in Arkansas, to recover on bonds and coupons issued by the county to aid in the construction of a railroad and held by the citizen of New York, notwithstanding the provisions in the act of the Legislature of Arkansas of February 27, 1879, repealing all laws authorizing counties within the State to be sued, requiring all demands against them to be presented to the County Courts of the several counties for allowance or rejection; and allowing appeals to be prosecuted from the decisions of those courts.
An answer to a declaration on such bonds and coupons setting out the statutory provisions under which the bonds were issued and averring that the election under which they were claimed to have been authorized was not a free and fair election but was a sham "as shown by papers filed with the county clerk," and reciting various irregularities which were alleged to appear "by reference to certified copies of the papers sent into the clerk's office" from some of the various precincts of the county, and concluding "and so the county says that there was in fact no election held in said county on February 27, 1872, to determine whether or not the county would subscribe to the capital of said railroad company and issue bonds to pay the same" presents no issuable question of fact, going to the merits of the suit, and if demurred to, the demurrer should be sustained.
While matters of fact, well pleaded, are admitted by a demurrer, conclusions of law are not so admitted.
The case is stated in the opinion.
Mr. D. H. Reynolds for plaintiff in error.
No appearance for defendants in error.
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
# Chicot County Drainage District v. Baxter State Bank

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
308 U.S. 371
Chicot County Drainage District v. Baxter State Bank
Argued: Dec. 7, 1939. --- Decided: Jan 2, 1940
Messrs. E. L. McHaney, Jr., S. Lasker Ehrman, and Grover T. Owens, all of Little Rock, Ark., for petitioner.
Mr. G. W. Hendricks, of Little Rock, Ark., for respondents.
Mr. Chief Justice HUGHES 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
# Chinese Life in the Tibetan Foothills/Book 7/Vendor

​The Itinerant Vendor
Pedlars sell spirit charms from such idols as the Ling kwan and the T‘ien shih; both are to prevent or to heat diseases.
​They sell the spirit cat which is the figure of a cat painted on paper with the charm 勅令, chih ling, written on it. Also the pictures of Chung K‘uei (鍾馗), which ward off demons. He was a scholar of the T‘ang dynasty. Scholars take his pictures to the examination boxes to keep away demons during the examinations.
They also sell pictures of the hills and valleys, of flowers and bamboos (generally as scrolls), of various birds and animals, also a well-known set of four Chinese pictures of fisherman, woodman, farmer and student.
Imitations of ancient styles of writing are also hawked about.
Mai hsin wên is the news vendor. Sometimes the news is purely of an idolatrous and superstitious nature, at others it is political and agitating.
Chu-ko Liang is believed to have written a number of prophetical sayings, which he had engraved on stone slabs and buried; every now and then one of these is reported to have been dug up and the inscription printed in cheap book form and sold as reliable news. There is an unlimited supply of words and examples from the lives of eminent men printed and sold, as well as stories of the efficacious and healing power of the idols, or how these idols meted out retributions to the wicked, or prescribed a medicine to stop a plague.
Another work sold is the prophetical utterances of the celestials as contained in the Kuan Yin ching or the T‘ai Yang ching.
Others sell ch‘uan su ko (勸俗歌), ballads which exhort the people against gambling, wine and fornication, or illustrated booklets which describe the evils of opium.
# Chinese Life in the Tibetan Foothills/Book 8/Eclipses and Comets

Eclipses and Comets (日月食及彗星), jih yüeh shih, sao hsing
The heavenly dog is said to be a star known as t'ien kou hsing; it eats the moon, causing eclipse.
Lo hou hsing (羅睺星) is a very unlucky star, which it is believed tries to devour the sun at eclipse times. The evil spirit from this star is said to have retarded the birth of Sakyamuni for six years.
In an eclipse of the sun or moon, it is believed that the Emperor or Empress, respectively, has lost virtue.
During an eclipse of the sun, a tub of water is placed in the full glare of the sun and the progress of the eclipse is watched in the water.
The official calendar carefully gives the dates of all eclipses and particulars as to when they begin and finish. Previous to the eclipse a proclamation is issued calling upon the people to save the sun or moon. The official sets up an altar, and candles and incense are burned thereon while he prostrates himself and begs the restoration of the luminary to its normal size; the chiao kuan or head of the religious sects goes round the altar beating a gong till the eclipse is over. In each house an instrument for making a noise is used to ​frighten away the evil dog. All the temple drums and gongs are lustily beaten till the eclipse is ended.
The year that the Emperor Kuang Hsü died, the people declared that the sun had become red like blood, which indicated that the dynasty had come to an end, or that some great change was about to take place.
A comet is a very unlucky omen; and the appearance of Halley's comet in 1910–11 brought with it a great deal of unrest and fear. The people believe that it indicates calamity such as war, fire, pestilence, and a change of dynasty. In some places on certain days the doors were unopened for half a day, no water was carried and many did not even drink water as it was rumoured that pestilential vapour was being poured down upon the earth from the comet.
Along with eclipses and comets comes a third herald of change, namely, the bird called the white-tailed swallow. It is said that when the Manchus took China this bird came and killed the canaries and took possession of their cages. In 1911 it is reported to have made its appearance in Ssŭch‘uan, and when possible it was caught, beheaded, dismembered and thrown to the four winds, as it indicated another foreign invasion of the country.
# Chinese Life in the Tibetan Foothills/Book 6/Tenth Moon Feast

Tenth Moon Feast (下元節), hsia yüan chieh
Shang yüan is the feast on the 15th of the 1st moon while hsia yüan is the feast on the 15th of the 10th moon. This probably has its origin in the time when the Chinese New Year was held about mid-winter.
On the 1st of this 10th moon is the festival of the Ox King, niu zuang hui, the birthday of the king of oxen. This festival is reckoned very important in the country districts as the ox is said to be the foundation of all farming operations, and is therefore worshipped by many. In many of the temples and shrines chanting is carried on, theatricals and feasts are held in honour of the occasion. There is also a ch‘ang nien hui, farm servants' fair. On this day theatricals are given; these gather people together at various temples, when some hiring is arranged between masters and servants.
The city god goes to the necropolis, where piles of paper money, houses, and clothing are burned as a provision for the orphan spirits during the cold weather.
On the first of the 10th moon, the city god's wife, accompanied by the city god, is carried out into the country to certain places which are said to be her maiden home, to pay her yearly visit to her parents. This is one of the most absurd of idolatrous practices.
# Chinese Life in the Tibetan Foothills/Book 7/Nine Startlers

The Nine Startlers (九驚), chiu ching
The first is Mang Tzŭ (蟒子) ching, the blind man who plays the guitar and tells fortunes. Next, Liu (流) liu ching, the rambling fortuneteller who bears a bamboo clapper and goes through the streets seeking for work. Tsui (嘴) tzŭ ching uses a bird of some kind to pick out a character from a box with which character he divines for his clients. To (朶) to ching divines from a character picked out by the client himself. The Tat (帶) tzŭ ching is a fortuneteller who carries the characters and explanation already written on his person. The P‘ing (平) ching is a fortuneteller who sets up his stand and speaks about his trade and attracts customers. The Lo (挪) ching sings, and the Hai (海) tzŭ ching plays the harp as they practise their arts. The Hua (花) hua ching is a female fortuneteller.
# Chinese Life in the Tibetan Foothills/Book 7/Physiognomists

Physiognomists (相師), hsiang shih
Ma i (麻衣) hsiang fa, Liu chuang (柳莊) hsiang fa and Ta ch'ing (大淸) hsiang fa are well-known books on this science.
Internal physiognomy is called nei hsiang, which includes a study of the fæces, voice, etc., and the external physiognomy, w'ai hsiang, includes a study of the bones; hair growing in ears, nose and eyebrows; colour of the face, etc.
Face physiognomy, mien hsiang, includes the study of the San t'ing (亭) wu kuan, the three divisions of the face and the five organs. The san t'ing are the t'ien t'ing or brow, the chung t'ing or nose, the hsia t'ing or chin.
Shou hsiang, or palmistry, deals with the chiu kung (九宮) or nine places where there is fulness round the palm of the hand, upon which much stress is laid.
The science is based on the following ten characters, which are supposed to represent ten types of Chinese face:—
Yu (由), weak brow; chia (甲), chin weak; shên (申) chin and brow weak; t'ien (田), lacking brow and chin; t'ung (同), mouth prominent, chin lacking; wang (王), equally balanced, jaw lacking; yüan (元), jaw strong, nose weak; mu (木), brow weak, jaw strong; yung (用), strong, but chin lacking; feng (風), a strong face.
# Chinese Life in the Tibetan Foothills/Book 7/Priests

Itinerant Buddhist and Taoist Priests, Hsing chueh sêng (行脚僧), and Yu fang tao (游方道)
It is commonly said that this class of persons will surely find some way of taking revenge if offended. It is also said that all the physiognomists belong to the palliative business and the palliatives come under the priests' rule. Their ​method of going round the country preying on the feelings and superstitions of the people is called by themselves "repairing the viscera temple" (修五臟廟). While doing this the priest goes from door to door and distributes his cards and a little later he comes back to collect the money from each house.
Mendicant priests go round the streets with a note-book and take the names of those who give subscriptions. Or they may sell pills at a high price, the profits going to the priesthood. A band of mendicant priests, seven or eight in number, will go through the streets, one carrying the idol, another the burning incense, singing, while another attends to the music, leaving the remainder to look after the collecting of money; some people give large sums to this class as a good speculation.
One class of priest often carries a kneeling-mat and a whip for driving away demons and wears a high crowned hat made of human hair and a yellow robe, which, when spread out, does for a sleeping coverlet. The sandals on his feet denote that he is a pilgrim, the staff in his hand is to beat the unruly; at one end of it is fixed a little spade with which he buries any unclean thing.
# Chinese Life in the Tibetan Foothills/Book 3/Railway League

​The Railway League (同志會), t‘ung chih hui; etc. The Han Liu, true to its ancient traditions, is still the enemy of all reform, and is ever ready for any pretext of making trouble. The proposal to introduce railways into the province caused the formation of the so-called Railway League, in Chinese, "The Society of united purpose for protection of the way." It was really an amalgamation of the Confucian Society with the Han Liu for the purpose of opposing a railway system financed by foreign capital. The new name should not mislead the student; it was simply a revival of the revolutionary brotherhood reinforced by the addition of the weaker Confucian Society. The League leaders were the Han Liu leading elder brothers, and the organization was the anchorage system of the Han Liu.
A rebellion broke out first in Kwan hsien and the other districts already specified as full of brigand stock. The lawless wretches carried devastation and anarchy wherever they marched. They got more than they expected or wanted, but at the downfall of the Manchus they immediately set up the Han Republic (大漢), Ta Han. With the new government ​many of these outlaws got wealth and were decorated with medals for services rendered to the country, were much honoured by the Republican party, and became honoured officials of the new government. At that period the people had no one to appeal to for redress, since a magistrate was less powerful than a robber; as the Chinese said, "Robbery was done according to law." The poor fled their homes and suffered terribly, and the rich were blackmailed and bullied without mercy. Only those who passed through that crisis know how paralyzing was the grip of the Han Liu octopus.
Later on such taunts were thrown at the Ssŭch‘uan Republican party that they determined to reform and started a new Society called the Hsi hua Kung hui (西華公會). The purpose was to dissolve the Railway League and then to eradicate the lawless elements of the Shê hui (社會) or Republican party, raising the rest to a higher standard of citizenship. A system of badges was instituted by which the senior brethren in each county might be recognized, and each clan head was made responsible for all of his name in his district.
Once more the Han Liu Society was faithful to itself, refused to acknowledge the new Society and declined to be reformed. The difficulty thus created was only relieved by an official order to dissolve all Secret Societies, making all alike illegal. The new Society melted its silver badges, but it seems impossible to hope for the extermination of the Han Liu, which, in spite of all adversity, has thriven for so many centuries. There have been later attempts at reform but they seem futile. The Society has entered into ninety per cent. of the homes, permeated all society, controlled well-nigh every institution in Western Shu and probably in a much wider area.
# Chinese Life in the Tibetan Foothills/Book 3/Judicial Cases

​Judicial Cases.
A black clothes case, ch‘ing i an (靑衣案), is one where execution is certain as soon as the evidence has been given; generally robbery with violence.
A red clothes case, hung i an (紅衣案), is a difficult case, perhaps of murder; if the accused is clever he may, after years of imprisonment, gain his liberty. If the knife used in a murder cannot be produced the accused cannot be condemned.
Disputes about estates or marriages are called chêng an (正案). Petty quarrels are often pursued in the courts till a family is ruined in seeking justice or revenge.
Cases of rebellion or where human relationships are violated; a wife killing a husband, son killing a father, etc., are seldom dealt with in an open, regular way; they are settled in private, the criminal being done to death by the family clan.
​If a thief is killed while entering a house the householder is guiltless; but should he be killed after escaping a hundred yards or so, the killer may suffer for it. Sometimes a thief is killed first and the hole to enter the house is made afterwards. Sometimes a corpse is carried on to another man's land to get him into trouble. One who lends a knife for a murder may be convicted of murder.
# Chinese Life in the Tibetan Foothills/Book 3/Signs of Authority, Followers, etc.

​Signs of Authority, Followers, etc.
When the magistrate is judging a case a duplicate of the seal box is hung behind him. A jar of bamboos stands on the table; if he throws down one tally, it means a hundred blows; if he tumbles out all the tallies it means unlimited beating. There are other tallies for other uses; aud there is ​a box of vermilion ink for signing official documents. These things are called the official's life (性命), hsing ming, life, or his 衣, 飯, 碗 i, fan, wan, clothes, rice, and bowl.
On going out his sedan chair is carried by four men, he wears official garments, beads and hat; criers go before and men with boards on which are written his literary degrees and former offices; assistants follow on horseback, and every one, whether riding or on foot, must get out of the way as he passes.
The district magistrate is really the strongest official in a province and has life and death in his hands. He is called the father and mother official, fu-mu kuan, and chêng t‘ang (正堂).
His first class confidential secretary is called hsing min shih yeh (刑民師爺) by the official and hei pi (黑筆) shih yeh by the people. He is also called mu p‘in (幕賓), or district steward.
The tutor in the magistrate's family ranks with him; at a feast only one of them can be present as he must have the chief seat; the other has a table sent to his own quarters.
The shu chi (書記), or t‘ieh hsieh (帖寫), letter-writer and indictment-maker for the official, is usually a student for the secretariat.
There is an apprentice to the secretary, mao kai tzŭ shih yeh (毛蓋子師爺).
Between the official and people is a middleman called ta yeh (大爺) mên kao (門稿) and other names. He is said to be the magistrate's throat since all business passes through him. His assistant is the kuan an san yeh, manager of law-suit documents.
The clerk who puts the red ink finishing touches on official papers is called ch‘ien ya (簽押). When the seals are used the magistrate or his wife sits by to prevent their unauthorized use.
The shui ch‘i (稅契) receives taxes on sales of property.
​The yamen food is in three grades; the official and secretaries have the first class, the ta yeh the second, the watchmen and other menials the third.
There are a few other employees in a yamen besides those above named.