OpenLLM-France/wikimedia huggingface dataset:
# Caritativo v. California

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## Concurring Opinion

    Harlan
United States Supreme Court
357 U.S. 549
Caritativo v. California
Argued: May 21, 1958. --- Decided: June 30, 1958
See 79 S.Ct. 13.
Mr. George T. Davis, San Francisco, Cal., for petitioner caritativo.
Mr. A. J. Zirpoli, San Francisco, Cal., for petitioner Ruff.
Mr. Clarence A. Linn, San Francisco, Cal., for respondents.
Mr. Arlo E. Smith, San Francisco, Cal., for respondent Dickson.
PER CURIAM.

## 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
# Catholic Encyclopedia (1913)/Juan de la Cueva

From volume 4 of the work.
Poet and dramatist, b. of a noble family at Seville, Spain, in 1550, d. in 1607. Little is known of his life save that in his later years, he visited the West Indies and lived for some time in Portugal. It is as a dramatic writer that Cueva merits notice. He was a prolific writer for the stage, yet but few of his plays have been preserved. They were represented in 1579 and the years following, and are important because most of them are historical. He must be given credit also for his dramatic initiative, for he ignored Greek and Latin traditions, and developed his plots, chararacters, incidents, and situations with little regard for "the unities" of the classical model. He was thus one of the first to forsake the Classical for the romantic drama. In addition he reduced the number of jornadas, or acts, from five to four, and introduced a number of metrical forms hitherto unknown upon the stage. Several of the plays are on national subjects, such as "La Libertad de Espana por Bernardo del Carpio" and "Los Siete Infantes de Lara". Among those dealing with ancient history may be mentioned "La Muerta de Ajax", "Telemon sobre las Armas de Aquiles", and "La Muerte de Virginia y Apio Claudio". One of them, "El Saco de Roma y Muerte de Borbon", deals with a great event which was their recent, and describes the Italian triumphs of Charles V. Another, "El Infamador", foreshadows in one of its characters Leucino, the type of libertine which Tirso de Molina afterwards immortalized with his Don Juan.
These plays are somewhat crude in structure, and a noticeable fault is that the author makes all the characters, whether of high or low degree, talk in the same lofty vein. Again, he involves his characters in difficulties and situations whence escape seems impossible, and then without regard to plausibility, grasps the first solution that presents itself, such as a murder or some supernatural intervention. Among his non-dramatic works are: a collection of lyric poems and sonnets, published under the title "Obras de Juan de la Cueva" (Seville, 1582); "Coro Febeo de Romances historiales", a collection of one hundred romances (1587), of which A. Duran has reproduced sixty-three cantos in his "Romancero"; and an epic poem in twenty-four cantos, "La Conquista de la Betica" (Seville, 1603), describing the conquest of Seville by the King Saint Ferdinand.
VENTURA FUENTES
# Catholic Encyclopedia (1913)/Juan de Quevedo

From volume 12 of the work.
Franciscan, native of Bejori, Old Castile, Spain; died a Barcelona, 24 December, 1519. His antecedents are unknown. At the request of King Ferdinand, husband of Queen Isabella, Pope Leo X, on 28 August, 1513, appointed Quevedo bishop of Santa Maria de la Antigua, or Darien, on the Isthmus, and he thus became the first bishop on the mainland of America. Accompanied by several Franciscans, Bishop Quevedo on 12 April, 1514, embarked at San Lucar with Pedrarias (Pedro Arias de Avila, or Davila), who had been named governor of Darien. The expedition reached its destination 30 June. The governor and his officers, despite royal warnings to heed to the advice of Quevedo, committed the most the most frightful cruelties, not only against the Indians, but also against rivals, of which the beheading of Vasco Nuñez de Balboa, the discoverer of the Pacific Ocean, is not the least. Las Casas accused Quevedo of having violated a trust, accumulated wealth, and neglected the Indians; but Las Casas was frequently unjust in his condemnations. It is impossible to determine how much truth or untruth his charges contain. Quevedo returned to Spain (1518) and presented two memorials to King Charles. One was against Pedrarias, and the other advocated restricting the powers of all governors in the New World for the better protection of the natives. When these documents were shown to Las Casas, he offered to countersign them. Quevedo declared that all the aborigines of America, as far as he had observed them, appeared to be a race of men whom it would be impossible to instruct or improve unless they were collected in villages or missions and kept under continual supervision. In this he was right, as all subsequent experience has shown. Bishop Quevedo soon fell sick and died at Barcelona.
Zephyrin Engelhardt.
# Catholic Encyclopedia (1913)/Juan de Ruiz de Alarcón y Mendoza

From volume 13 of the work.
Spanish dramatic poet, b. at Mexico City, about 1580; d. at Madrid, 4 August, 1639. He received his elementary education in Mexico and finished his studies at the University of Salamanca, obtaining the degree of Bachelor of Laws. In 1606, he removed to Seville with the object of practicing his profession, and remained in that city for three years. While there his friends and associates were the men of letters of the city, among them the illustrious Miguel Cervantes Saavedra, with whom he formed a close friendship The years between 1609 and 1611 he passed in his native country. Returning to Spain, he settled in Madrid. A few years before Philip II had transferred his court to that city, and it was not long before Alarcón's dreams of a prominent position at the bar were shattered, for he saw that only through intrigue and adulation could he hope for preferment. This being distasteful to a man of his temperament, he turned to writing for the stage, attracted by the success of Lope de Vega, Gabriel Tellez (Tirso de Molina), and others of that period, which was so rich in literary masters. He was successful almost from the start. Unfortunately, he gained as well the envy and enmity of some of the poets of the time, among them Lope de Vega, Gongora, and Montalván, who lampooned him mercilessly. After his death he was gradually forgotten, save by plagiarists, who could safely pilfer from his unread works. Posterity, however, has given him his due, and he is considered the first great literary product of the New World and perhaps even to this day, one of the greatest. He is admittedly in the foremost rank of Spanish dramatists, being surpassed if at all, only by Lope de Vega and Calderón. Alarcón was the author of many plays, all of them masterpieces. Among the best known are: "Truth Suspected", which drew forth the highest praise from Corneille, who used it as a basis for his "Le Menteur"; "Walls have Ears" was meant to ridicule the habits of gossip and slander; "The Weaver of Segovia", a drama of intrigue and passion, in two parts, the first of which has been attributed to another author, being so much inferior to the second. In general his plays are distinguished by their ingenious plots, moral tone, vigorous and pure style, and purity of versification.
HARTZENBUSCH, Comedias de J. Ruiz de Alarcón y Mendoza (1852); ANTONIO, Bibliotheca hispana nola (Madrid, 1783-88); LATOUR, Espagne, tradition, maeurs et litterature (1869); GUERRE Y ORBE, D. J. R. de Alarcón y Mendoza (Madrid, 1871).
VENTURA FUENTES
# Catholic Encyclopedia (1913)/Juan de la Encina

From volume 5 of the work.
Encina (or Enzina), Juan de la, Spanish dramatic poet, called by Ticknor the father of the Spanish secular drama; b. in the village of Encina near Salamanca, August 7, 1468; d. in Salamanca, 1534. He was educated at the University of Salamanca, whence he proceeded to Madrid, where at the age of twenty-five he became a member of the household of Fadrique de Toledo, first Duke of Alba. Later, Encina went to Rome, where he took orders, and owing to his skill in music attracted the attention of Leo X who made him maestro di capella, which was a signal honor. In 1519 he accompanied Fadrique Afan de Ribera, Marquis of Tarifa, on a pilgrimage to the Holy Land, where he remained two years, and upon his return in 1521 he published a poetical account of his travels, rather devoid of literary merit, under the title "Trabagia ó Via Sagrada de Hierusalem". At a more advanced age, he was appointed prior of Leon and returned to Spain, where he died. He was buried in the cathedral of that city.
Encina published the first edition of his works under the title of "El Cancionero". This was reprinted five times during the sixteenth century, showing that he enjoyed great popularity. Although he wrote lyrical poems, songs, and villancicos in the old Spanish style, his most important works were his dramatic compositions which he himself calls representaciones, and which fill the fourth division of his "Cancionero". They are eleven in number, all in the nature of eclogues, and written in some form of old Spanish verse; in all there is singing, and in one of them a dance. They therefore have several elements of the secular drama, the origin of which, according to Ticknor, can be traced no further back by any existing authentic monument. Two things must be considered, however, in connection with these compositions as the foundation of the secular drama. One is that they are eclogues in form and name but not in substance; the second, that they were really acted before an audience. The date of these performances has been given as early as 1492. The representaciones have not much dramatic merit. They are crude and slight, and there is no pretension to a plot. Some of the most important works of Encina are: "The Triumph of Love", "The Knight who turns Shepherd", and "The Shepherds who turn Courtiers". He was also the author of a prose work on the condition of the poetic art in Spain entitled "Arte de Poesia Castellana", published about 1497.
VENTURA FUENTES
# Catholic Encyclopedia (1913)/Jubilate Sunday

From volume 8 of the work.
The third Sunday after Easter, being so named from the first word of the Introit at Mass-"Jubilate Deo omnis terra" (ps. Ixv). In the liturgy for this and the two following Sundays, the Church continues her song of rejoicing in the Resurrection. Throughout the whole of Paschaltide both Office and Mass are expressive of Easter joy, Alleluia being added to every antiphon, responsory, and versicle, and repeated several times in the Introits and other parts of the Mass. The Introit for this day is an invitation to universal joy; the Epistle exhorts all, especially penitents and the newly baptized, to obey loyally the powers that be and to show themselves worthy disciples of the Risen Christ; and the Gospel gives similar advice, encouraging us to bear patiently the trials of this life in view of the heavenly joys that are to come hereafter.
DURAND, Rationale Divini Officii (Venice, 1568); MARTENE, De Antiq. Mon. Ritibus (Lyons, 1790); GUERANGER, L'Annee Liturgigue, tr. SHEPARD (Dublin, 1867); LEROSEY, Hist. et Symbolisme de la Liturgie (Paris, 1889).
G. CYPRIAN ALSTON
# Castes and Tribes of Southern India/Kulanji

​Kulanji. — A sub-division of Mārān.
# Castes and Tribes of Southern India/Kulappan

​Kulappan. — A synonym of Kusavan.
# Castes and Tribes of Southern India/Kudumban

​Kudumban.— A title sometimes used by Pallans, the headman among whom goes by this name.
# Castes and Tribes of Southern India/Kudumba

​Kudumba.— A sub-division of Savara.
# Castes and Tribes of Southern India/Kudumala

​Kudumala (cake). — An exogamous sept of Bonthuk Savara, Gamalla, and Mādiga.
# Castes and Tribes of Southern India/Kukru

​Kukru.— Kukru or Kukkuro, meaning dog, occurs as the name of a sept of Bottada, Dōmb, and Omanaito. The equivalent Kukkala is a sept of the Orugunta Kāpus and Bōyas.
# Castes and Tribes of Southern India/Kudumo

​Kudumo.—See Kurumo.
# Castes and Tribes of Southern India/Kukkundi

​Kukkundi. — Kukkundi or Kokkundia is the name of a small class of Oriya cultivators and fishermen, ​who are said to be expert in spearing fish with a long spear.
# Castes and Tribes of Southern India/Kudumi

​Kudumi.— Concerning the Kudumi medicine-men. I gather † that "the Kudumi is a necessary adjunct to the village. His office implies a more or less intimate acquaintance with the curative herbs and roots in the forests, and their proper application to the different ailments resulting from venomous bites or stings. It is the Kudumi who procures leeches for the gouty Reddi or the phlegmatic Moodeliar, when he finds that some blood-letting will benefit their health. He prays over sprains and cricks, and binds the affected parts with the sacred cord made of the hair taken from the patient's head. He is an expert practitioner at phlebotomy, and many old Anglo-Indians domiciled in the country will recall the Kudumi when his services were in demand to heal some troublesome limb by the letting of blood. This individual is believed to possess a magic influence over wild animals and snakes, and often comes out in public as a dexterous snake-charmer. It is principally in the case of poisonous bites that the Kudumi's skill is displayed. It is partly by the application of medicinal leaves ground into a paste, and partly by exercising his magical powers, that he is believed to cure the most dangerous bites of snakes and other venomous animals."
The Kudumi often belongs to the Irula or Jōgi caste. ​Kudumi.— The kudumi is the tuft of hair, which is left when the head of Hindus is shaved. "For some time past," Bishop Caldwell writes,* "a considerable number of European missionaries in the Tamil country have come to regard the wearing of the tuft as a badge of Hinduism, and hence require the natives employed in their missions to cut off the kudumi as a sine quâ non of their retention of mission employment ". The kudumi, as the Bishop points out, would doubtless have been admired by our grandfathers, who wore a kudumi themselves, viz., the queue which followed the wig. "The Vellalas of the present day," he continues, "almost invariably wear the kudumi, but they admit that their forefathers wore their hair long. Some of the Maravars wear the kudumi, and others do not. It makes a difference in their social position. The kudumi, which was originally a sign of Aryan nationality, and then of Aryan respectability, has come to be a sign of respectability in general, and hence, whilst the poorer Maravars generally wear their hair long, the wealthier members of the caste generally wear the kudumi. The Pallars in Tinnevelly used to wear their hair long, but most of them have recently adopted the kudumi, and the wearing of the kudumi is now spreading even among the Pariahs. In short, wherever higher notions of civilization, and a regard for appearances extend, the use of the kudumi seems to extend also ". Even a Toda has been known to visit the Nanjengōd temple at the base of the Nīlgiris, to pray for offspring, and return with a shaved head.
* ↑ † Madras Mail, 1907.
* ↑ * Ind. Ant., IV, 1875.
# Catholic Encyclopedia (1913)/Tryphon, Respicius, and Nympha

From volume 15 of the work.
Martyrs whose feast is observed in the Latin Church on 10 November. Tryphon is said to have been born at Kampsade in Phrygia and as a boy took care of geese. During the Decian persecution he was taken to Nicfa about the year 250 and put to death in a horrible manner after he had converted the heathen prefect Licius. Fabulous stories are interwoven with his legend. He is greatly venerated in the Greek Church which observes his feast on 1 February. In this Church he is also the patron saint of gardeners. Many churches were dedicated to him, and the Eastern Emperor, Leo VI, the Philosopher (d. 912), delivered a eulogy upon Tryphon. About the year 1005 the monk Theodoric of Fleury wrote an account of him based upon earlier written legends; in Theodoric's story Respicius appears as Tryphon's companion. The relics of both were preserved together with those of a holy virgin named Nympha, at the Hospital of the Holy Ghost in Sassia. Nympha was a virgin from Palermo who was put to death for the Faith at the beginning of the fourth century. According to other versions of the legend, when the Goths invaded Sicily she fled from Palermo to the Italian mainland and died in the sixth century at Savona. The feast of her translation is observed at Palermo on 19 August. Some believe that there were two saints of this name. The church of the Hospital of the Holy Ghost at Rome was a cardinal's title which, together with the relics of these saints, was transferred in 1566 by Pope Pius V to the Church of St. Augustine. A Greek text of the life of St. Tryphon was discovered by Father Franchi de Cavallieri, Hagio-graphica (Rome, 1908), in the series Studi e Texti , XIX. The Latin Acts are to be found in Ruinart, Acta Martyrum . Analecta Bollandiana, XXVII, 7-10, 15; XXVIII, 217.
Gabriel Meier.
# Catholic Encyclopedia (1913)/Tubunae

From volume 15 of the work.
A titular see in Mauretania Caesariensis, according to the "Gerachia cattolica", or in Numidia according to Battandier, "Annuaire pontifical catholique" (Paris, 1910), 345. The official list of the Roman Curia does not mention it. The confusion is explained by the fact that it was located at the boundary of the two provinces. Bocking, in his notes to the "Notitia dignitatum" (Bonn, 1839); 523, and Toulotte ("Greg. de l'Afrique chret., Mauretanies", Montreuil, 1894, p. 171), speak of two distinct cities, while Muller ("Notes to Ptolemy", IV, 12, ed. Didot, I, 611) admits only one, and his opinion seems the more plausible. It was a municipium and also an important frontier post in command of a praepositus limitis Tubuniensis. St. Augustine and St. Alypius sojourned there as guests of Count Boniface (Ep. ccxx). In 479 Huneric exiled thither a large number of Catholics. Its ruins, known as Tobna, are in the Department of Constantine, Algeria, at the gates of the Sahara, west of the Chott el-Hodna, the "Salinae Tubunenses" of the Romans. They are very extensive, for three successive towns occupied different sites, under the Romans, the Byzantines, and the Arabs. Besides the remains of the fortress, the most remarkable monument is a church now used as a mosque.
Three bishops of Tubunae are known. St. Nemesianus assisted at the Council of Carthage in 256. St. Cyprian often speaks of him in his letters, and we have a letter which he wrote to St. Cyprian in his own name and in the name of those who were condemned with him to the mines. An inscription testifies to his cult at Tixter in 360, and the Roman Martyrology mentions him on 10 September. Another bishop was Cresconius, who usurped the see after quitting the Bulla Regia, and assisted at the Council of Carthage in 411, where his rival was the Donatist Protasius. A third, Reparatus, was exiled by Huneric in 484.
TOULOTTE, Geog. de l'Afrique chret., Numidie (Paris, 1894), 318-21; DIEHL, L'Afrique byzantine (Paris, 1896), passim.
S. Pétridès.
# Catholic Encyclopedia (1913)/Trudpert Neugart

From volume 10 of the work.
Benedictine historian, born at Villingen, Baden, 23 February, 1742; died at St Paul's Benedictine abbey near Klagenfurt, Carinthia, Austria, 15 December, 1825. Of middle-class origin Neugart studied in the classical schools of the Benedictine Abbeys of St George and St. Blasien, entered the order at the latter monastery in l759, and was ordained priest 1765; in 1767 he was appointed professor of Biblical languages at the University of Freiburg. In 1770, however, he returned to St. Blasien where he professed theology. While engaged in this work he published a treatise on penance, "Doctrina de sacramento poenitentiae recte administrando" (St Blasien, 1778). His abbot, Gerbert had planned the publication of a Church history of Germany on a large scale (Germania sacra). In 1780 at his request Neugart began an elaborate research into the history of the Diocese of Constance. On Gerbert's death in 1793, Neugart declined the dignity of abbot but accepted the provostship of Krozingen, near Freiburg, so as to be able to devote himself entirely to historical studies. He published the original charters and documents for the history of the Diocese of Constance in a separate publication, "Codex diplomaticus Alemanniae et Burgundiae transjuranae intra fines dioecesis Constantiensis" (I, St. Blasien, 1791; II, St. Blansien, 1795). With this as a basis he wrote at Krozingen the first instalment of his history of the Diocese of Constance "Episcopatus Constantiensis Alemannicus sub metropoli Moguntina" (part I, vol. I, to the year 1100, St. Blasien 1803). Soon the abbey of St. Blasien was secularized. Notwithstanding Neugart's efforts for its preservation it was assigned to Baden, and absorbed with all its landed possessions. In 1807 Neugart went to Vienna to negotiate for the settlement of the expelled monks in Austria, and succeeded. The abbot and monks of St. Blasien were granted the Abbey of St. Paul, near Klagenfurt in the valley of the Lavant, suppressed by Joseph II. Here Neugart completed the second volume of his diocesan history extending to 1308, but it was not published until 1802. He then turned his attention to the history of Carinthia and of the Abbey ot St. Paul, where he and his companions had found refuge. After his death there appeared his "Historia monasterii Ord. S. Benedicti ad S. Paulum in valle inferioris Carinthiae Lavantina", (Klagenfurt, 1848,1854). Several historical treatises and compilations are still in manuscript. Another work, "Libellus majores maternos Rudolphi I regis exhibens", was edited by Weber (Klagenfurt, 1850).
J.P. KIRSCH
# Catholic Encyclopedia (1913)/Trocmades

From volume 15 of the work.
(Trocmada)
Titular see of Galatia Secunda, suffragan of Pessinus. No geographer or historian mentions a city of this name; Hierocles (Synecemus, 698, 1) gives "regio Trocnades", instead of Regetnoknada, referring, doubtless, to the Galatian name of some tribe on the left bank of the Sangarius; its principal centre was probably in the present village of Kaimez, about twenty-four miles east of Eski Shehir, a vilayet of Broussa. All the "Notitiae episcopatuum" up to the thirteenth century mention the see Trokmadon among the suffragans of Pessinus; the two most recent (thirteenth century) call it Lotinou; perhaps it should be Plotinou, from St. Plotinus, venerated there. The official lists of the Roman Curia give Trocmadae. Le Quien (Oriens christianus, I, 493), gives Trocmada. From these erroneous forms arises a confusion of the name with the Galatian tribe of Trocmi. The last named author gives a list of the known bishops: Cyriacus, who represented his metropolitan at the Robber Synod of Ephesus (449), and was represented by a priest at the Council of Chalcedon (451); Theodore, present at the Council of Constantinople (681); Leo, at Nicaea (787); Constantine at the Photian Council of Constantinople (879). Cyriacus, said to have assisted at the Council of Nicaea (325), is not mentioned in the authentic lists of bishops present at that council.
S. Pétridès.