OpenLLM-France/wikimedia huggingface dataset:
# Arkansas Department of Human Services v. Dowdy

Arkansas Department of Human Services v. Dowdy, 2018 Ark. 307, is an appeal by two state employees held in contempt by the trial court. Department of Human Services lawyer Tony Huffman and caseworker Erica Eneks surreptitiously planned Eneks' departure from the courtroom before a certain case was called. They wanted to prevent Eneks being called to testify because her own opinion about a child's placement contradicted the agency's official view. The supreme court affirmed the trial court's decision to hold the two in contempt.
Supreme Court of Arkansas
2018 Ark. 307
ARKANSAS DEPARTMENT OF HUMAN SERVICES, ERICA ENEKS, AND TONY HUFFMAN v. TEGAN DOWDY AND MINOR CHILDREN
Appeal from the Crawford County Circuit Court
No. CV-17-500. --- Decided: October 25, 2018.
* Court Documents
* Opinion of the Court
* Dissenting Opinion Womack
Andrew Firth, Office of Chief Counsel, for appellant.
Chrestman Group, PLLC, by: Keith L. Chrestman, attorney ad litem for minor children.
Leslie Rutledge, Att'y Gen., by: Brad Newman, Ass't Att'y Gen., for Hon. Michael Medlock, Circuit Judge.
[Opinion of the court by Justice JOSEPHINE LINKER HART. Dissenting opinion by Justice SHAWN A. WOMACK. Chief Justice JOHN DAN KEMP and Special Justice GRANT FORTSON dissent without opinion. Justice ROBIN WYNNE not participating.]
This work is in the public domain in the U.S. because it is an edict of a government, local or foreign. See § 313.6(C)(2) of the Compendium II: Copyright Office Practices. Such documents include "legislative enactments, judicial decisions, administrative rulings, public ordinances, or similar types of official legal materials" as well as "any translation prepared by a government employee acting within the course of his or her official duties."
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A non-American governmental edict may still be copyrighted outside the U.S. Similar to {{PD-in-USGov}}, the above U.S. Copyright Office Practice does not prevent U.S. states or localities from holding copyright abroad, depending on foreign copyright laws and regulations.
Public domainPublic domainfalsefalse
# Arkansas Corporation Commission v. Thompson

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
313 U.S. 132
Arkansas Corporation Commission v. Thompson
Argued: April 4, 1941. --- Decided: April 28, 1941
Messrs. Leffel Gentry, of Little Rock, Ark., and Joseph M. Hill, of Fort Smith, Ark., for petitioners.
[Argument of Counsel from page 133 intentionally omitted]
Mr. James M. Chaney, of St. Louis, Mo., for respondent.
[Argument of Counsel from pages 134-136 intentionally omitted]
Mr. Justice BLACK 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
# Argument of a Projected Poem

The Devil each night of the seven days of Creation works in emulation of the Creator and produces baneful things—fogs, poisonous plants, venomous creatures, etc.—and at last tries to make a man in imitation of Adam. He fails, recognises his failure, and is obliged to own that his power cannot rival that of the Creator, and that evil is less powerful than good.
Lo! what is this I make! Are these his limbs, Bent inward, tottering 'neath the body's weight? The body crutched by hairy spider-arms, Surmounted by a face as who should say, Why has thou made me? wherefore hast thou breathed Spirit in this foul body? Let me be! The piteous visage puckers with its woe, The strange black lips are working with a cry— A cry and protest. Lo! the wrinkled palms Are stretched forth helplessly and beat the dark. So did not my great foe when he was made. I saw his eye glow with the sense of power. I saw all wild things crouch beneath that eye; God gave him great dominion over all And blessed him. Shall I bless my handiwork? After they kind be fruitful, lust, and eat; All things I give thee in the earth and air— Only depart and hide thee in the trees. He rises from the ground to do my will And seek a shelter. Can the being speak? Stay, thing, and thank me for thy quickening. The great eyes roll—my meaning is not there Reflected as God's word was in the man's. I, maker, bid thee speak, if speak thou canst! Lo! what is this? My labour is in vain. He plucks the grass-tufts aimlessly, and works Palm within palm, then for a moment's space Breaks off rough bark and throws it on the ground. He hears me not. Oh! would the dawn delay, So I might rise and perfect that I make, Or rise and build again. Alas! the light Is flaming forth to mock me. See, he sits Helpless, uprooting grass. While all the world Is thick with life renewed that fills my ears, My last and greatest work is mockery. Depart, O Ape! Depart and leave me foiled.
This work is in the public domain in the United States because it was published in 1881, before the cutoff of January 1, 1929.
The longest-living author of this work died in 1936, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 87 years or less. 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.
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# Argosy All-Story Weekly/Volume 186/Issue 5/Cinemagic

Cinemagic
All your ancient magics—genies, imps, and jinns Popping out of bottles when you pulled the cork—
Cannot be compared to movie reels in tins
Flashing fairy filmplays, ’Frisco to New York!
In a comfy armchair—center, on the aisle—
I can sit enchanted, true contentment’s gage;
Humdrum daily problems vanish for the while
As I watch the actors on the shadow stage.
Do I yearn for South Seas? Crave my eyes the odd?
Laughter? Sadness?—all these mirrors of my mood?
Cinemagic wafts me to my Land-o’-Nod—
Time flies by unnoticed—no gray thoughts intrude!
Daytime leaves me dreary. Life has passed me by;
Yet night finds me eager, makes my pulses dance.
I am one of millions—millions such as I—
Thrilling to the screen’s vicarious Romance!
Robert Leslie Bellem.
# Arguments for the Ensuring Military Readiness Through Stability and Predictability Deployment Policy Act of 2007

* related portals: Speeches.
* sister projects: Wikidata item.
Delivered on 2 August 2007 on the floor of the House by Ron Paul, U.S. Representative for the state of Texas.
Mr. Speaker, I rise in support of this legislation to provide some Congressional oversight over the deployment and maintenance of our troops stationed overseas. As the Constitution states in Article I Section 8., Congress has the power "to make rules for the government and regulation of the land and naval forces," and therefore Congress has an obligation to speak on such matters. I have been and remain extremely concerned about the deployment extensions and stop-loss programs that have kept our troops deployed and engaged for increasingly extended periods of time. My constituents who are affected by this policy have contacted me with their concerns as well.
The legislation at least seeks to provide some guidance and relief to our troops who have been stretched to the limit by the increasing duration of deployment overseas and the decreasing duration of time back home between deployments. Several military experts, including General Barry McCaffrey, have commented on this problem and the challenges it poses to the health and safety of our troops.
Although I am voting for this bill, I am increasingly concerned about Congress's approach to the issue of our continued involvement in Iraq. Rather than a substantive move to end the US military presence in Iraq, this bill and others that have passed recently seem to be merely symbolic moves to further politicize the war in Iraq. Clearly the American public is overwhelmingly in favor of a withdrawal from Iraq, but Congress is not listening. At best, the House seems willing to consider only such half-measures as so-called re-deployment. We need a real solution that puts the safety of our troops above politics. We need to simply bring them home. As I said recently on the Floor of the House, we just marched in so we can just march out.
The proper method for ending the war is for Congress to meet its responsibility to deauthorize and defend the war. Micromanaging a troop deployment is not the answer since it overstays the bounds of Congressional authority.
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
# Ariadne

* Search for titles containing or beginning with: "Ariadne."
* sister projects: Wikipedia article, taxonomy, Wikidata item.
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.
* Ariadne, a story by Anton Chekhov
* "Ariadne", a poem by Letitia Elizabeth Landon
* "Ariadne", a poem by Anne Whitney
# Argote v. United States

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
51 U.S. 541
Argote v. United States

## 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
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XI/Chapter 17

Chapter XVII.—Speaking the Truth in Love.
“But you cannot speak thus; for you do not believe that things are then as we say; I mean, when there is a recompense for all. And on this account, you being ignorant of what is advantageous, are seduced by temporal pleasures from taking hold of eternal things. Wherefore we attempt to make to you exhibitions of what is profitable, that, being convinced of the promises that belong to piety, you may by good deeds inherit with us the griefless world. Until then you know us, do not be angry with us, as if we spoke falsely of the good things which we desire for you. For the things which are regarded by us as true and good, these we have not scrupled to bring to you, but, on the contrary, have hastened to make you fellow-heirs of good things, which we have considered to be such. For thus it is necessary to speak to the unbelievers.  But that we really speak the truth in what we say, you cannot know otherwise than by first listening with love of the truth.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XI/Chapter 22

Chapter XXII.—“The Gods that Have Not Made the Heavens.”
“For are not they graven with iron? And has not the graying iron been softened by fire? And is not the fire itself extinguished with water? And has not the water its motion from the spirit? And has not the spirit the beginning of its course from the God who hath made all things? For thus said the prophet Moses: ‘In the beginning God made the heaven and the earth. And the earth was unsightly, and unadorned; and darkness was over the deep: and the Spirit of God was borne above the waters.’ Which Spirit, at the bidding of God, as it were His hand, makes all things, dividing light from darkness, and after the invisible heaven spreading out the visible, that the places above might be inhabited by the angels of light, and those below by man, and all the creatures that were made for his use.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XI/Chapter 15

Chapter XV.—Heathen Worshippers Under the Power of the Demon.
“And why do ye take pleasure in these doings? Since the serpent which lurks in you, which has sown in you fruitless lust, will not tell you, I shall speak and put it on record. Thus the case stands. According to the worship of God, the proclamation is made to be sober, to be chaste, to restrain passion, not to pilfer other men’s goods, to live uprightly, moderately, fearlessly, gently; rather to restrain one’s self in necessities, than to supply his wants by wrongfully taking away the property of another. But with the so-called gods the reverse is done. And ye renounce some things as done by you, in order to the admiration of your righteousness; whereas, although you did all that you are commanded, ignorance with respect to God is alone sufficient for your condemnation. But meeting together in the places which you have dedicated to them, you delight in making yourselves drunk, and you kindle your altars, of which the diffused odour through its influence attracts the blind and deaf spirits to the place of their fumigation. And thus, of those who are present, some are filled with inspirations, and some with strange fiends, and some betake themselves to lasciviousness, and some to theft and murder. For the exhalation of blood, and the libation of wine, satisfies even these unclean spirits, which lurk within you and cause you to take pleasure in the things that are transacted there, and in dreams surround you with false phantasies, and punish you with myriads of diseases.  For under the show of the so-called sacred victims you are filled with dire demons, which, cunningly concealing themselves, destroy you, so that you should not understand the plot that is laid for you.  For, under the guise of some injury, or love, or anger, or grief, or strangling you with a rope, or drowning you, or throwing you from a precipice, or by suicide, or apoplexy, or some other disease, they deprive you of life.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XI/Chapter 16

Chapter XVI.—All Things Work for Good to Them that Love God.
“But no one of us can suffer such a thing; but they themselves are punished by us, when, having entered into any one, they entreat us that they may go out slowly. But some one will say perhaps, Even some of the worshippers of God fall under such sufferings. I say that is impossible. For he is a worshipper of God, of whom I speak, who is truly pious, not one who is such only in name, but who really performs the deeds of the law that has been given him. If any one acts impiously, he is not pious; in like manner as, if he who is of another tribe keeps the law, he is a Jew; but he who does not keep it is a Greek. For the Jew believes God and keeps the law, by which faith he removes also other sufferings, though like mountains and heavy. But he who keeps not the law is manifestly a deserter through not believing God; and thus as no Jew, but a sinner, he is on account of his sin brought into subjection to those sufferings which are ordained for the punishment of sinners. For, by the will of God prescribed at the beginning, punishment righteously follows those who worship Him on account of transgressions; and this is so, in order that having reckoned with them by punishment for sin as for a debt, he may set forth those who have turned to Him pure in the universal judgment. For as the wicked here enjoy luxury to the loss of eternal blessings, so punishments are sent upon the Jews who transgress for a settlement of accounts, that, expiating their transgression here, they may there be set free from eternal punishments.

## Footnotes

* ↑ Matt. xvii. 20.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XI/Chapter 14

Chapter XIV.—Heathen Orgies.
“Oh men without understanding! Judge ye rightly of what is said. For if it were necessary to give one’s self to some pleasure for the refreshment of the body, whether were it better to do so among the rivers and woods and groves, where there are entertainments and convivialities and shady places, or where there is the madness of demons, and cuttings of hands, and emasculations, and fury and mania, and dishevelling of hair, and shoutings and enthusiasms and howlings, and all those things which are done with hypocrisy for the confounding of the unthinking, when you offer your prescribed prayers and thanksgivings even to those who are deader than the dead?
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XI/Chapter 20

Chapter XX.—What If It Be Already Kindled?
“And let not any one say, How is this just, that parents should be separated from their children, and children from their parents? It is just, even entirely. For if they remained with them, and, after profiting them nothing, were also destroyed along with them, how is it not just that he who wishes to be saved should be separated from him who will not, but who wishes to destroy him along with himself. Moreover, it is not those who judge better that wish to be separated, but they wish to stay with them, and to profit them by the exposition of better things; and therefore the unbelievers, not wishing to hearken to them, make war against them, banishing, persecuting, hating them. But those who suffer these things, pitying those who are ensnared by ignorance, by the teaching of wisdom pray for those who contrive evil against them, having learned that ignorance is the cause of their sin. For the Teacher Himself, being nailed to the cross, prayed to the Father that the sin of those who slew Him might be forgiven, saying, ‘Father, forgive them their sins, for they know not what they do.’ They also therefore, being imitators of the Teacher in their sufferings, pray for those who contrive them, as they have been taught. Therefore they are not separated as hating their parents, since they make constant prayers even for those who are neither parents nor relatives, but enemies, and strive to love them, as they have been commanded.

## Footnotes

* ↑ Luke xxiii. 34.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XI/Chapter 21

Chapter XXI.—“If I Be a Father, Where is My Fear?”
“But tell me, how do you love your parents? If, indeed, you do it as always regarding what is right, I congratulate you; but if you love them as it happens, then not so, for then you may on a small occasion become their enemies. But if you love them intelligently, tell me, what are parents? You will say they are the sources of our being. Why, then, do ye not love the source of the being of all things, if indeed you have with right understanding elected to do this? But you will now say again, we have not seen Him. Why, then, do ye not seek for Him, but worship senseless things? But what? If it were even difficult for you to know what God is, you cannot fail to know what is not God, so as to reason that God is not wood, nor stone, nor brass, nor anything else made of corruptible matter.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XI/Chapter 18

Chapter XVIII.—Charming of the Serpent.
“Wherefore, as to the matter in hand, although in ten thousand ways the serpent that lurks in you suggesting evil reasonings and hindrances, wishes to ensnare you, therefore so much the more ought ye to resist him, and to listen to us assiduously. For it behoves you, consulting, as having been grievously deceived, to know how he must be charmed. But in no other way is it possible. But by charming I mean the setting yourselves by reason in opposition to their evil counsels, remembering that by promise of knowledge he brought death into the world at the first.

## Footnotes

* ↑ [At this point the first discourse in the Recognitions (v. 36) ends; the following chapters (19–33) agrees with the discourse in Recognitions, vi. 4–14.—R.]
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XI/Chapter 19

Chapter XIX.—Not Peace, But a Sword.
“Whence the Prophet of the truth, knowing that the world was much in error, and seeing it ranged on the side of evil, did not choose that there should be peace to it while it stood in error. So that till the end he sets himself against all those who are in concord with wickedness, setting truth over against error, sending as it were fire upon those who are sober, namely wrath against the seducer, which is likened to a sword, and by holding forth the word he destroys ignorance by knowledge, cutting, as it were, and separating the living from the dead. Therefore, while wickedness is being conquered by lawful knowledge, war has taken hold of all. For the submissive son is, for the sake of salvation, separated from the unbelieving father, or the father from the son, or the mother from the daughter, or the daughter from the mother, and relatives from relatives, and friends from associates.

## Footnotes

* ↑ Matt. x. 34.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XI/Chapter 2

Chapter II.—“Giving All Diligence.”
“Inasmuch as, by long-continued neglect on your part, to your own injury, your mind has caused to sprout many hurtful conceptions about religion, and ye have become like land fallow by the carelessness of the husbandman, you need a long time for your purification, that your mind, receiving like good seed the true word that is imparted to you, may not choke it with evil cares, and render it unfruitful with respect to works that are able to save you.  Wherefore it behoves those who are careful of their own salvation to hear more constantly, that their sins which have been long multiplying may, in the short time that remains, be matched with constant care for their purification. Since, therefore, no one knows the time of his end, hasten to pluck out the many thorns of your hearts; but not by little and little, for then you cannot be purified, for you have been long fallow.

## Footnotes

* ↑ [With chaps. 2, 3, the corresponding chapters in Recognitions, vi., agree. The parallel is resumed in chap. 19.—R.]
# Appletons' Cyclopædia of American Biography/Garner, Peter M.

Edition of 1900.
​GARNER, Peter M., abolitionist, b. in Lancaster county, Pa., 4 Dec., 1809; d. in Columbus, Ohio, 12 June, 1868. He removed to Fairview, Guernsey co., Ohio, with his parents, became a teacher, and was a pioneer in the anti-slavery movement in Ohio. In 1845, with two other citizens, he was seized by Virginians and taken to Parkersburg and thence to Richmond, and held in confinement six months, on a charge of assisting slaves to escape, but was finally released on his own recognizance. From 1847 till 1860 he taught in the Ohio penitentiary at Columbus, and during the war had charge of the military prisoners.