OpenLLM-France/wikimedia huggingface dataset:
# Andrews v. Louisville & Nashville Railroad Co.
## Dissenting Opinion

    Douglas
Supreme Court of the United States
406 U.S. 320
Andrews v. Louisville & Nashville Railroad Co. et al.
Certiorari to the United States Court of Appeals for the Fifth Circuit
No. 71-300 Argued: March 22, 1972 --- Decided: May 15, 1972
Petitioner, claiming that he was wrongfully discharged from his employment by respondent railroad, filed a state-court action based on state law for breach of contract. The suit was removed to Federal District Court which dismissed the complaint for failure to exhaust the remedies provided by the Railway Labor Act, and the Court of Appeals affirmed.
Held: Since the source of petitioner's right not to be discharged and of his employer's obligation to restore him to his regular employment following an injury is the collective-bargaining agreement, petitioner must follow the grievance and arbitration procedures set forth in the Railway Labor Act. Moore v. Illinois Central R. Co., 312 U.S. 630, overruled. Pp. 321-326.
441 F. 2d 1222, affirmed.
REHNQUIST, J., delivered the opinion of the Court, in which BURGER, C. J., BRENNAN, STEWART, WHITE, MARSHALL, and BLACKMUN, JJ., joined. DOUGLAS, J., filed a dissenting opinion, post, p. 326. POWELL, J., took no part in the consideration or decision of the case.
Andrew W. Estes argued the cause for petitioner. With him on the brief was James E. Slaton.
William H. Major argued the cause for respondents. With him on the brief were Lamar W. Sizemore and Robert G. Young.
# Annals of the Famine in Ireland in 1847, 1848, and 1849/Preface

PREFACE.
The reader of these pages should be told that, if strange things are recorded, it was because strange things were seen; and if strange things were seen which no other writer has written, it was because no other writer has visited the same places, under the same circumstances. No other writer ever explored mountain and glen for four years, with the same object in view; and though I have seen but the suburbs of what might be seen, were the same ground to be retraced, with the four years' experience for an handmaid, yet what is already recorded may appear altogether incongruous, if not impossible. And now, while looking at them calmly at a distance, they appear, even to myself, more like a dream than reality, because they appear out of common course, and out of the order of even nature itself. But they are realities, and many of them fearful ones—realities which none but eye-witnesses can understand, and none but those who passed through them can feel. ​No pretensions to infallibility either in judgment or description are made—the work is imperfect because the writer is so—and no doubt there are facts recorded which might better have been left out. In such a confused mass of material, of such variety and such quality, I am not so vain as to suppose that the best has always been selected or recorded in the best way.
# Annals of the Poor

Annals of the Poor, first published in 1814 by the Religious Tract Society (scan?), is a collection of some of Legh Richmond's stories about life in rural England that he originally wrote as tracts. These stories include "The Dairyman's Daughter", "The Negro Servant", "The Young Cottager", "The Cottage Conversation", and "A Visit to the Infirmary".
* Annals of the Poor (1829, London) (transcription project)
* Annals of the Poor (1829, Boston) (external scan)
* Annals of the Poor (1830) IA
* Annals of the Poor (1841) (start transcription)
* Annals of the Poor (1847) IA
* Annals of the Poor (1850) (start transcription)
* Annals of the Poor (1861) (external scan)
* Annals of the Poor (1864) IA
* Annals of the Poor (1868) IA
* Annals of the Poor (1886) (external scan), with a memoir by James Steven Stallybrass
* Annals of the Poor (1899) IA
* Annals of the Poor (date unknown) (external scan), published by the American Tract Society
* Annals of the Poor (date unknown) IA, published by the Presbyterian Board of Publication
# Annals of the Poor (1829, London)

See also Advertisements
Psalm lxviii. 10.
LONDON: IBOTSOM AND PALMER, PRINTERS, SAVOY STREET, STRAND.
TO William Wilberforce, ESQ. THIS LITTLE WORK, DESIGNED TO BEAR A TESTIMONY, DRAWN FROM REAL FACTS AND OCCURRENCES, TO THE INFINITE VALUE OF CHRISTIAN TRUTH, When received in the Heart and exemplified in the Conduct, IS DEDICATED, AS A TOKEN OF GRATEFUL AND AFFECTIONATE REGARD, WHICH THE AUTHOR ENTERTAINS TOWARDS A CHARACTER SO LONG AND JUSTLY APPROVED, AS THE FAITHFUL MONITOR OF THE RICH, THE TRIED FRIEND OF THE POOR, THE UNWEARIED SUPPORTER OF RELIGION, AND THE ACKNOWLEDGED BENEFACTOR OF MANKIND.
CONTENTS.
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
# Annals of the Famine in Ireland in 1847, 1848, and 1849/Introduction

INTRODUCTION
TO THE AMERICAN EDITION.
Mrs. Asenath Nicholson, the author of the following pages, is a native of Vermont, where she is extensively known, (by her maiden name of Hatch,) as an able teacher. She is also widely known as for many years the keeper of a boarding house in this city, (on the Vegetarian principle,) which used to be the resort of hundreds of choice spirits from all parts of the country, including most of the names of those who were engaged in measures of social reform. She is a woman of great acuteness of intellect, and of the most self-sacrificing benevolence, with great independence of mind and force of character.
Her visits to Ireland and labors there are but the ​workings of her character; and those who are best acquainted with her wonder neither at her courage nor at her adventurous and untiring charity.
Her first work on Ireland—"The Stranger's Welcome," narrates her travels and observations prior to the Great Famine of 1847. It was republished in this city some years ago. The present work recites some of the scenes which she witnessed during that calamitous season. Her heart was in a continual agony, and her limbs wearied by incessant toils to relieve if it could be only a small part of the misery she witnessed. In answer to appeals on her behalf, some funds were placed at her disposal from this country, by friends who knew how effectively they would be employed in her hands. The tale of woe should be read by the whole American people; it will have a salutary effect upon their minds, to appreciate more fully the depth of oppression and wretchedness from which the Irish poor escape in coming to this land of plenty.
For the sake of giving a wider circulation to the material facts of the Famine and its effects, the American publisher has thought it advisable to omit some chapters which were contained in the English edition, ​giving a history of Ireland from the conquest by Henry II. of England; as this information can be obtained in other works.
J. L.
    New York, April, 1851.
# An answer to the parson

* information about this edition.
* sister projects: Wikidata item.
From Notebook, p. 103, reversed. See also Songs and Ballads

#### 1st reading:

An Answer to the parson
"Why of the sheep do you not learn peace?"
"Because I don't want you to shear my fleece."
________________________________________

#### 2nd reading:

An Answer to parson
Why of the sheep do you not learn peace
Because I dont want you to shear my fleece
________________________________________
* ↑ "Blake Complete Writings", ed. Geoffrey Keynes, pub. OUP 1966/85, p. 181.
* ↑ "The Complete Poetry & Prose of William Blake", ed. by David V. Erdman, Anchor Books, 1988, p. 469.
* ↑ An answer to the parson N 103 rev
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
# An argosy of fables/Chinese fables/The King and the Horses that Turned the Mills

THE KING AND THE HORSES THAT TURNED THE MILLS
ONCE on a time there was a certain King who was so miserly that for a long time his army had no cavalry, because of the high price of horses. But at last he was persuaded to buy five hundred horses as a protection against his enemies. When he had fed these horses for some time, and his kingdom was at peace with all the world, the King said to himself: "It is costing a great deal to feed these five hundred horses. They have to be cared for all the time, and are of no use in protecting my kingdom." So he ordered the master of the royal stables to blind the eyes of the horses, and set them turning the mills, so that they would at least earn their living, and not be an expense to the kingdom.
After the horses had been for a long time used to turning the mills, all of a sudden a neighbouring King raised troops, and invaded the country. The King at once gave orders to equip the horses, and provide them with harness of war in order to provide mounts for ​his brave soldiers. When the hour for battle came, the soldiers whipped and spurred their horses to drive them forward against the enemy and break his ranks. But when the horses felt the whip and spur they began turning round and round in a circle, and refused to go forward. The enemy's troops quickly saw that this cavalry was good for nothing. So they marched against it and quickly crushed the King's whole army.
(Translated from the Chinese by M. S. Julien. Paris, 1859.)
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XII/Chapter 3

Chapter III.—Submission.
When Peter had thus spoken they were compelled to acquiesce, saying, “It does not altogether grieve us, my lord, to do this on account of its being your command; in the first place, indeed, because you have been chosen by the providence of God, as being worthy to think and counsel well in all things; and in addition to this, for the most part we shall be separated from you only for two days by the necessity of preceding you. And that were indeed a long time to be without sight of thee, O Peter, did we not consider that they will be more grieved who are sent much farther forward, being ordered to wait for thee longer in every city, distressed that they are longer deprived of the sight of thy longed-for countenance. And we, though not less distressed than they, make no opposition, because you order us to do it for profit.” Thus, having spoken, they went forward, having it in charge that at the first stage they should address the accompanying multitude that they should enter the cities apart from one another.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XII/Chapter 33

Chapter XXXIII.—Fear and Love.
But I, hearing this, said: “These things, indeed, it is impossible to do; but to do good to enemies, bearing all their insolences, I do not think can possibly be in human nature.” Then Peter answered: “You have said truly; for philanthropy, being the cause of immortality, is given for much.” Then I said, “How then is it possible to get it in the mind?” Then Peter answered: “O beloved Clement, the way to get it is this: if any one be persuaded that enemies, ill-using for a time those whom they hate, become the cause to them of deliverances from eternal punishment; and forthwith he will ardently love them as benefactors. But the way to get it, O dear Clement, is but one, which is the fear of God.  For he who fears God cannot indeed from the first love his neighbour as himself; for such an order does not occur to the soul. But by the fear of God he is able to do the things of those who love; and thus, while he does the deeds of love, the bride Love is, as it were, brought to the bridegroom Fear. And thus this bride, bringing forth philanthropic thoughts, makes her possessor immortal, as an accurate image of God, which cannot be subject in its nature to corruption.” Thus while he expounded to us the doctrine of philanthropy, the evening having set in, we turned to sleep.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XII/Chapter 29

Chapter XXIX.—Sufferings of the Good.
Then Peter answered, “The prophet of the truth has said, ‘Good things must needs come, and blessed, said he, is he by whom they come; in like manner evil things must needs come, but woe to him through whom they come.’ But if evil things come by means of evil men, and good things are brought by good men, it must needs be in each man as his own to be either good or bad, and proceeding from what he has proposed, in order to the coming of the subsequent good or evil, which, being of his own choice, are not arranged by the providence of God to come from him. This being so, this is the judgment of God, that he who, as by a combat, comes through all misfortune and is found blameless, he is deemed worthy of eternal life; for those who by their own will continue in goodness, are tempted by those who continue in evil by their own will, being persecuted, hated, slandered, plotted against, struck, cheated, accused, tortured, disgraced,—suffering all these things by which it seems reasonable that they should be enraged and stirred up to vengeance.

## Footnotes

* ↑ An incorrect quotation from Matt. xviii. 7; Luke xvii. 1.
* ↑ This from a various reading.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XII/Chapter 32

Chapter XXXII.—The Golden Rule.
“But he is righteous who for the sake of what is reasonable fights with nature. For example, it is natural to all to love those who love them. But the righteous man tries also to love his enemies and to bless those who slander him, and even to pray for his enemies, and to compassionate those who do him wrong. Wherefore also he refrains from doing wrong, and blesses those who curse him, pardons those who strike him, and submits to those who persecute him, and salutes those who do not salute him, shares such things as he has with those who have not, persuades him that is angry with him, conciliates his enemy, exhorts the disobedient, instructs the unbelieving, comforts the mourner; being distressed, he endures; being ungratefully treated, he is not angry. But having devoted himself to love his neighbour as himself, he is not afraid of poverty, but becomes poor by sharing his possessions with those who have none.  But neither does he punish the sinner. For he who loves his neighbour as himself, as he knows that when he has sinned he does not wish to be punished, so neither does he punish those who sin. And as he wishes to be praised, and blessed, and honoured, and to have all his sins forgiven, thus he does to his neighbour, loving him as himself. In one word, what he wishes for himself, he wishes also for his neighbour. For this is the law of God and of the prophets this is the doctrine of truth. And this perfect love towards every man is the male part of philanthropy, but the female part of it is compassion; that is, to feed the hungry, to give drink to the thirsty, to clothe the naked, to visit the sick, to take in the stranger, to show herself to, and help to the utmost of her power, him who is in prison, and, in short, to have compassion on him who is in misfortune.”

## Footnotes

* ↑ Matt. xxii. 39.
* ↑ Matt. vii. 12.
* ↑ Matt. xxv. 35, 36.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XII/Chapter 4

Chapter IV.—Clement’s Joy.
When, therefore, they had gone, I, Clement, rejoiced greatly that he had ordered me to remain with himself. Then I answered and said, “I thank God that you have not sent me away as you have done the others, as I should have died of grief.”  But he said, “But what? If there shall ever be any necessity that you be sent away for the sake of teaching, would you, on account of being separated for a little while from me, and that for an advantageous purpose, would you die for that? Would you not rather impress upon yourself the duty of bearing the things that are arranged for you through necessity, and cheerfully submit? And do you not know that friends are present with one another in their memories, although they are separated bodily; whereas some, being bodily present, wander from their friends in their souls, by reason of want of memory?”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XII/Chapter 27

Chapter XXVII.—Who Can Judge.
Then I said, “Then even God, who, as you teach us, is at some time to judge, is not philanthropic.”  Then said Peter, “You assert a contradiction; for because He shall judge, on that very account He is philanthropic. For he who loves and compassionates those who have been wronged, avenges those who have wronged them.” Then I said, “If, then, I also do good to the good, and punish the wrong-doers in respect of their injuring men, am I not philanthropic?” And Peter answered, “If along with knowledge you had also authority to judge, you would do this rightly on account of your having received authority to judge those whom God made, and on account of your knowledge infallibly justifying some as the righteous, and condemning some as unrighteous.” Then I said, “You have spoken rightly and truly; for it is impossible for any one who has not knowledge to judge rightly. For sometimes some persons seem good, though they perpetrate wickedness in secret, and some good persons are conceived to be bad through the accusation of their enemies. But even if one judges, having the power of torturing and examining, not even so should he altogether judge righteously. For some persons, being murderers, have sustained the tortures, and have come off as innocent; while others, being innocent, have not been able to sustain the tortures, but have confessed falsely against themselves, and have been punished as guilty.”

## Footnotes

* ↑ The word repeatedly rendered knowledge and once omniscience in this passage, properly signifies foreknowledge. The argument shows clearly that it means omniscience, of which foreknowledge is the most signal manifestation.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XII/Chapter 31

Chapter XXXI.—“Howbeit, They Meant It Not.”
To this I answered, “Those, therefore, who do wrong are not guilty, because they wrong the just by the judgment of God.” Then Peter said, “They indeed sin greatly, for they have given themselves to sin. Wherefore knowing this, God chooses from among them some to punish those who righteously repented of their former sins, that the evil things done by the just before their repentance may be remitted through this punishment. But to the wicked who punish and desire to ill-use them, and will not repent, it is permitted to ill-use the righteous for the filling up of their own punishment. For without the will of God, not even a sparrow can fall into a girn. Thus even the hairs of the righteous are numbered by God.

## Footnotes

* ↑ See Luke xii. 6, 7; [Matt. x. 29, 30.—R.].
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XII/Chapter 26

Chapter XXVI.—What is Philanthropy.
Then I answered, “Do you not think, then, that even the stranger-receiver was philanthropic, who did good to a stranger whom she did not know?” Then Peter said, “Compassionate, indeed, I can call her, but I dare not call her philanthropic, just as I cannot call a mother philoteknic, for she is prevailed on to have an affection for them by her pangs, and by her rearing of them. As the lover also is gratified by the company and enjoyment of his mistress, and the friend by return of friendship, so also the compassionate man by misfortune. However the compassionate man is near to the philanthropic, in that he is impelled, apart from hunting after the receipt of anything, to do the kindness. But he is not yet philanthropic.” Then I said, “By what deeds, then, can any one be philanthropic?” And Peter answered, “Since I see that you are eager to hear what is the work of philanthropy, I shall not object to telling you. He is the philanthropic man who does good even to his enemies.  And that it is so, listen: Philanthropy is masculo-feminine; and the feminine part of it is called compassion, and the male part is named love to our neighbour. But every man is neighbour to every man, and not merely this man or that; for the good and the bad, the friend and the enemy, are alike men. It behoves, therefore, him who practises philanthropy to be an imitator of God, doing good to the righteous and the unrighteous, as God Himself vouchsafes His sun and His heavens to all in the present world.  But if you will do good to the good, but not to the evil, or even will punish them, you undertake to do the work of a judge, you do not strive to hold by philanthropy.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XII/Chapter 28

Chapter XXVIII.—Difficulty of Judging.
Then said Peter, “These things are ordinary:  now hear what is greater. There are some men whose sins or good deeds are partly their own, and partly those of others; but it is right that each one be punished for his own sins, and rewarded for his own merits. But it is impossible for any one except a prophet, who alone has omniscience, to know with respect to the things that are done by any one, which are his own, and which are not; for all are seen as done by him.” Then I said, “I would learn how some of men’s wrong-doings or right-doings are their own, and some belong to others.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XII/Chapter 30

Chapter XXX.—Offences Must Come.
“But the Master knowing that those who wrongfully do these things are guilty by means of their former sins, and that the spirit of wickedness works these things by means of the guilty, has counselled to compassionate men, as they are men, and as being the instruments of wickedness through sin; and this counsel He has given to His disciples as claiming philanthropy, and, as much as in us lies, to absolve the wrong-doers from condemnation, that, as it were, the temperate may help the drunken, by prayers, fastings, and benedictions, not resisting, not avenging, lest they should compel them to sin more. For when a person is condemned by any one to suffer, it is not reasonable for him to be angry with him by whose means the suffering comes; for he ought to reason, that if he had not ill-used him, yet because he was to be ill-used, he must have suffered it by means of another. Why, then, should I be angry with the dispenser, when I was condemned at all events to suffer? But yet, further: if we do these same things to the evil on pretence of revenge, we who are good do the very things which the evil do, excepting that they do them first, and we second; and, as I said, we ought not to be angry, as knowing that in the providence of God, the evil punish the good. Those, therefore, who are bitter against their punishers, sin, as disdaining the messengers of God; but those who honour them, and set themselves in opposition to those who think to injure them, are pious towards God who has thus decreed.”

## Footnotes

* ↑ That is, I suppose, who render good for evil.