OpenLLM-France/wikimedia huggingface dataset:
# North Dakota Law Review/Volume 1/Number 4/Child Labor

CHILD LABOR
Up to and including the 27th of February, the following States had rejected the child-labor amendment to the Federal Constitution: Connecticut, Delaware, Georgia, Idaho, Indiana, Kansas, Louisiana, Massachusetts, Michigan, Minnesota, Montana (ratified by House), Nevada, North Carolina, North Dakota, Ohio, Oklahoma, Oregon, Pennsylvania, South Carolina, South Dakota, Tennessee, Texas, Utah, Vermont, Washington, Wyoming, 26 in all. The total legislative votes for, were 868, against, 2,665.
Some interesting incidental facts are disclosed by the U. S. Census, at least, they would have been interesting in the event the amendment had been ratified and enforced to the extent of the exact language of the amendment.
For instance, there were 7,877 soldiers, sailors and marines, who had passed the physical and mental examinations of the U. S. Army and Navy; there were 6,427, who has successfully passed teachers’ examinations and were teaching school, but were not eighteen years of age; there were 201 making a success as writers, reporters and editors; there were 2,689 musicians and teachers of music; there were 721 employed in the arts, 22 engaged as aviators, 1,000 graduated nurses, and 1,300 photographers; all of whom might have been compelled to go to school or remain idle.
# North Dakota Law Review/Volume 1/Number 3/Respect for Law

RESPECT FOR LAW
Just a short time prior to his resignation, United States Attorney General Stone directed attention to the growing and insistent complaint that our system of law enforcement is breaking down in the following language:
“We make a prodigious number of laws. In enacting them we disregard the principles of draftsmanship and leave in uncertainty their true meaning and effect. More and more we take over into the field of positive law that sphere of human action which has been hitherto untrammeled by legal restrictions, without thought of the extent to which a wise policy may leave some phases of human activity to the control of moral sanctions or to the restraints of the community sense of what is right conduct.
“We disregard the principle that there is a point beyond which the restraints of positive law cannot be carried without placing too great a strain on the machinery and the agencies of law enforcement. We leave out of account the true relationship of the law to be enforced to the agencies for enforcing it. We build up our administrative machinery with ever-increasing powers and authority in administrative officers at the expense of individual liberty and freedom of the citizen.
“To preserve in our system the principles of individual liberty and to accommodate to them the requirements of an efficient administrative system, to ascertain the principles which govern the relationship of positive law to the machinery and processes of law enforcement, are problems which cannot be solved wholly in the field of politics and of government. To their solution, schools of law and of political science have contributions to make. There must be brought to bear upon them the same thorough-going research, the same analysis carried forward in the spirit of science and scholarship as have hitherto been devoted to the study of law.”
# North Dakota Law Review/Volume 1/Number 3/The Just System

THE JUST SYSTEM
The lips of many speak the name of Abraham Lincoln these days with reverential pride and mingled feelings of civic kinship and national possession. There are some, however, who paint glowing word-pictures of the Great Emancipator upon every conceivable occasion, and generally for the purpose of justifying their own positions on some particular subject. A comparison of the picture with the original it is supposed to represent frequently finds one in the position where he is constrained to say that the two have very little in common. The following, for instance, from the pen of Abraham Lincoln, certainly does not appeal to us as being in accord with the views of some of those who today claim to be the direct heirs of the Lincoln economic and political philosophy:
   “The prudent, penniless beginner in the world labors for wages for awhile, saves a surplus with which to buy tools or land for himself, then labors for himself another while, and at length hires another new beginner to help him. This is the just, and generous, and prosperous system, which opens the way to all, gives hope to all, and consequent energy and progress and improvement of condition to all.”
# Notable South Australians/Immanuel Gotthold Reimann

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Immanuel Gotthold Reimann
WAS born in 1859 at Hahndorf, and educated at Hahndorf School. After having devoted some time to the study of music, he was appointed music-master to Hahndorf College in 1875, and in the following year took up his residence in Adelaide as a teacher of music. Later on Herr Reimann left for Europe, and was for some years a student at the Berlin Academy of Music, conducted by Prof. Dr. Th. Kullak (Pianist to the Emperor of Germany), and at the Berlin Conservatory of Music, directed by Prof. Xaver Scharwenka (Pianist to the Austrian Emperor). From both institutions Herr Reimann holds very flattering diplomas, Prof. Dr. Kullak repeatedly offering him a situation as teacher at his Academy. After having successfully passed an examination in Musical Pedagogy under Dr. Bischoff, Herr Reimann studied Musical Theory with Professors Dom, Rhode, Wüerst, P. Scharwenka, and Alb. Becker. In October, 1883, he opened the first College of Music in this city, and so far the support accorded to the enterprise has been very encouraging.
# Notable South Australians/Introductory

See note in Appendix
Introductory
IT is generally admitted that prefaces to books are now out of place, and recognising this, the author does not intend to inflict on his patrons lengthy or superfluous remarks. The title of the work indicates its objects, and preliminaries are therefore dispensed with.
One by one the pioneers of South Australia pass away, and a few years hence there will be none remaining. Surely, then, some record of those who in their lives were instrumental in forwarding the interests of this Colony is commendable!
As the biographies herein reached the author at irregular intervals, it was found impossible to attempt any alphabetical classification, and an index has been inserted to supply this defect.
The author is indebted for much information to Messrs. Hiram and Henry Mildred, B. T. Finniss, J. Holden, S. Skipper, A. G. Burt, F, S. Driffield, J. Allen, and other authorities on matters relative to the early days. He also tenders his thanks to the proprietors of the "S. A. Register" and "Advertiser" who courteously gave him access to their files, thus enabling him to obtain correct data.
GEO. E. LOYAU.
Adelaide, September, 1885.
# Notable South Australians/J. J. Barclay

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J. J. Barclay
# Notable South Australians/J. C. Hansen

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J. C. Hansen,
WHO died on May 16, 1885, at Jardelund, in Schleswig-Holstein, was born at Osterby, in the same Duchy, in 1815, and arrived in South Australia about the year 1848. He was for several years engaged in the work of tuition, but ultimately removed to Unley, where he was known as a musical instructor of some note. He was a highly cultured man, and particularly excelled in the more abstruse departments of geometry, algebra, and fluxional analysis. He left this colony for his native land in 1877, but there are many of his old friends yet living who greatly respected him, not only for his talents, but for his sterling worth.
# Notable South Australians/J. M. Woolley

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J. M. Woolley,
Hon. A. B. Murray, M.L.C.
# Notable South Australians/J. W. Jenkinson, A.M.I.C.E.

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J. W. Jenkinson, A.M.I.C.E.,
WHO died at Pernambuco, on March 10, 1885, was a young man of great engineering talent and for some years on the staff of the Hydraulic Engineer's Department in this colony, where he had charge of the outside works. He began his professional career in the establishment of Messrs. Simpson & Co., the celebrated makers of pumping machinery and waterworks appliances in London, and in 1879 came to South Australia, having, at the request of Mr. Oswald Brown, the late Hydraulic Engineer, been engaged by the Government as draftsman. Whilst here he made himself so useful in the department, and displayed such great practical knowledge of all the details of water supply, that his position was soon improved, and at the time of his leaving the colony he was in receipt of a salary of £525 per annum. By his aid the Adelaide water works were made a remunerative undertaking. He left the colony with a view to devote his time to more extensive works, in September 1884, and on arrival in Brazil was placed in charge of the construction of important reservoirs for the supply of water to Pernambuco. This ​undertaking, estimated to cost £120,000, was designed by Mr. Oswald Brown, who spent three months in Pernambuco in 1884. Although this place is said to be one of the healthiest in Brazil, yellow fever occasionally prevails, and it was to this that Mr. Jenkinson succumbed at the early age of thirty. He had fully intended to return to settle in South Australia, as he had made many friends during his sojourn in this country.
# Notable South Australians/Hon. Thomas English, M.L.C.

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# Notable South Australians/J. T. Syme

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J. T. Syme,
FOR many years connected with the brewing interests in Adelaide. Arrived here in 1857; died at Edinburgh, Scotland, April 1883, aged 63.
# Notable South Australians/J. W. Lewis, J.P.

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J. W. Lewis, J.P.,
FOR many years a prominent officer in the South Australian public service, died July 2, 1879, aged 59 years. He arrived in the colony by the ship "Cleveland" in 1839, and was at first employed by the late Emanuel Solomon as his managing clerk. He received an appointment under Government, January 1, 1846, as chief clerk in the General Post Office, and on January 1, 1856, in consequence of the illness of Capt. Watts, the then Postmaster General, was appointed Deputy Postmaster General. On the death of his predecessor he was promoted (July 1, 1861) to his place. In the different offices be held, Mr. Lewis showed himself possessed of much business ability, and his administration gave general satisfaction. On the amalgamation of the Post and Telegraph Departments, 1869, under Mr. Todd, Mr. Lewis's services were dispensed with. He was appointed Collector of Customs on May 22, 1870, and held that position up till his decease. Mr. Lewis possessed much histrionic ability, and occasionally, as an amateur, took part in theatrical performance& He was a great lover of music, and ​few were more hospitable to the musical artists who visited the colony. He took a prominent part in the founding of the Mechanics' Institute, from which sprang the present S. A. Institute, and occupied the post of lieutenant in the late Hon. W. Younghusbands' Volunteer Company. He was unostentatious and unassuming, and it is recorded of him that he was a faithful friend to the deserving.
# Notable South Australians/J. F. Schramm, J.P.

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J. F. Schramm, J.P.,
AN old and well-respected resident of Kapunda, in which town he carried on an extensive business for a number of years. He took an active interest in all public matters, and for a term represented East Ward in the Town Council, and also held the position of Town Auditor. Subsequently, with his family, Mr. Schramm removed to Carrieton, where his interest in public affairs was still maintained, and here, as at Kapunda, he soon won and retained the esteem of all who knew him, and his name was added to the Commission of the Peace. Mr. Schramm was a native of Germany, where he was born in 1822. His death occurred at his daughter's residence, New Parkside, near Adelaide, on Sept. 11, 1885, in his sixty-third year.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book IV/Chapter 20

Chapter XX.
Of the three lentil beans which the Steward found.
During the week of a certain brother the steward passing by saw lying on the ground three lentil beans which had slipped out of the hand of the monk on duty for the week as he was hastily preparing them for cooking, together with the water in which he was washing them; and immediately he consulted the Abbot on the subject; and by him the monk was adjudged a pilferer and careless about sacred property, and so was suspended from prayer. And the offence of his negligence was only pardoned when he had atoned for it by public penance. For they believe not only that they themselves are not their own, but also that everything that they possess is consecrated to the Lord. Wherefore if anything whatever has once been brought into the monastery they hold that it ought to be treated with the utmost reverence as an holy thing. And they attend to and arrange everything with great fidelity, even in the case of things which are considered unimportant or regarded as common and paltry, so that if they change their position and put them in a better place, or if they fill a bottle with water, or give anybody something to drink out of it, or if they remove a little dust from the oratory or from their cell they believe with implicit faith that they will receive a reward from the Lord.

## Footnotes

* ↑ Hebdomadarius.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book IV/Chapter 24

Chapter XXIV.
Of the dry stick which, at the bidding of his senior, Abbot John kept on watering as if it would grow.
And so this blessed John from his youth up even to a full and ripe age of manhood was subject to his senior as long as he continued living in this world, and carried out his commands with such humility that his senior himself was utterly astounded at his obedience; and as he wanted to make sure whether this virtue came from genuine faith and profound simplicity of heart, or whether it was put on and as it were constrained and only shown in the presence of the bidder, he often laid upon him many superfluous and almost unnecessary or even impossible commands. From which I will select three to show to those who wish to know how perfect was his disposition and subjection. For the old man took from his woodstack a stick which had previously been cut and got ready to make the fire with, and which, as no opportunity for cooking had come, was lying not merely dry but even mouldy from the lapse of time. And when he had stuck it into the ground before his very eyes, he ordered him to fetch water and to
water it twice a day that by this daily watering it might strike roots and be restored to life as a tree, as it was before, and spread out its branches and afford a pleasant sight to the eyes as well as a shade for those who sat under it in the heat of summer. And this order the lad received with his customary veneration, never considering its impossibility, and day by day carried it out so that he constantly carried water for nearly two miles and never ceased to water the stick; and for a whole year no bodily infirmity, no festival services, no necessary business (which might fairly have excused him from carrying out the command), and lastly no severity of winter could interfere and hinder him from obeying this order. And when the old man had watched this zeal of his on the sly without saying anything for several days and had seen that he kept this command of his with simple willingness of heart, as if it had come from heaven, without any change of countenance or consideration of its reasonableness—approving the unfeigned obedience of his humility and at the same time commiserating his tedious labour which in the zeal of his devotion he had continued for a whole year—he came to the dry stick, and “John,” said he, “has this tree put forth roots or no?” And when the other said that he did not know, then the old man as if seeking the truth of the matter and trying whether it was yet depending on its roots, pulled up the stick before him with a slight disturbance of the earth, and throwing it away told him that for the future he might stop watering it.

## Footnotes

* ↑ A somewhat similar story is told by Sulpitius Severus (Dialogi I. c. xiii.) of an Egyptian monk, only in that case the story terminates in a more satisfactory manner, as in the third year the stick took root and sprouted!
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book IV/Chapter 22

Chapter XXII.
The system of the Egyptians, which is appointed for the daily service of the brethren.
These things have been told in accordance with the system, as we remarked before, of the whole East, which also we say should be observed as a matter of course in our own country. But among the Egyptians whose chief care is for work there is not the mutual change of weekly service, for fear lest owing to the requirements of office they might all be hindered from keeping the rule of work. But one of the most approved brethren is given the care of the larder and kitchen, and he takes charge of that office for good and all as long as his strength and years permit. For he is exhausted by no great bodily labour, because no great care is expended among them in preparing food or in cooking, as they so largely make use of dried and uncooked food, and among them the leaves of leeks cut each month, and cherlock, table salt, olives, tiny little salt fish which they call sardines, form the greatest delicacy.

## Footnotes

* ↑ The distinction between the xerophagia and omophagia is shown by the following passage from S. Jerome’s Life of Hilarion describing his food: “From his twenty-first year to his twenty-seventh for three years.…his food was dry bread and water (xerophagia). Further from his twenty-seventh to his thirtieth year he supported himself on wild herbs, and the raw roots of certain plants (omophagia).”
* ↑ Sal frictum, “rubbed salt,” i.e., table salt as distinct from rough or block salt.
* ↑ Mœnomenia (Petschenig) or Mœnidia (Gazæus). The word comes from the Greek μαινόμενα or μαινίδιον, dimin. from μαίνη, a small salted fish.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book IV/Chapter 17

Chapter XVII.
Of those who introduced the plan that the holy Lessons should be read in the Cœnobia while the brethren are eating, and of the strict silence which is kept among the Egyptians.
But we have been informed that the plan that, while the brethren are eating, the holy lessons should be read in the Cœnobia did not originate in the Egyptian system but in the Cappadocian. And there is no doubt that they meant to establish it not so much for the sake of the spiritual exercise as for the sake of putting a stop to unnecessary and idle conversation, and especially discussions, which so often arise at meals; since they saw that these could not be prevented among them in any other way. For among the Egyptians and especially those of Tabenna so strict a silence is observed by all that when so large a number of the brethren has sat down together to a meal, no one ventures to talk even in a low tone except the dean, who however if he sees that anything is wanted to be put on or taken off the table, signifies it by a sign rather than a word. And while they are eating, the rule of this silence is so strictly kept that with their hoods drawn down over their eyelids (to prevent their roving looks having the opportunity of wandering inquisitively) they can see nothing except the table, and the food that is put on it, and which they take from it; so that no one notices what another is eating.

## Footnotes

* ↑ It is quite in keeping with what is here said by Cassian that in the Rule of Pachomius there is no mention of reading at meals, but only of the strict silence observed, so that anything wanted might not be asked for but only indicated by a sign (cc. xxxi., xxxiii.), while in the shorter Monastic Rules of S. Basil the custom of reading at meals is distinctly alluded to (Q. clxxx.). It is of course also ordered in most of the later monastic rules, e.g. that of Cesarius of Arles “ad Monachos” c. xlix., “ad Virgines” c. xvi.; that of S. Aurelian, c. xlix.; S. Isidore, c. x., and S. Benedict, c. xxxviii. The regulations in the last mentioned are as follows:—“A book should be read in the Refectory while the brethren are at meals. Let no one presume to read of his own accord; but let there be one appointed to perform that duty, who, commencing on Sunday, will read during the entire week…Profound silence shall be observed during meals, so that no voice save that of the reader may be heard. The brethren will so help each other to what is necessary as regards food and drink that no one may have occasion to ask for anything; should, however, anything be wanted, let it be asked for by sign rather than word. Let no one presume to make any observation either on what is being read or on any other subject, lest occasion be given to the enemy. The Prior, however, should he think fit, may say a few words to edify the brethren.”
* ↑ So Pachomius (c. xxix.). While they are eating they shall sit in their right places and shall cover their heads.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book IV/Chapter 18

Chapter XVIII.
How it is against the rule for any one to take anything to eat or drink except at the common table.
In between their regular meals in common they are especially careful that no one should presume to gratify his palate with any food: so that when they are walking casually through gardens or orchards, when the fruit hanging enticingly on the trees not only knocks against their breasts as they pass through, but is also lying on the ground and offering itself to be trampled under foot, and (as it is all ready to be gathered) would easily be able to entice those who see it to gratify their appetite, and by the chance offered to them and the quantity of the fruit, to excite even the most severe and abstemious to long for it; still they consider it wrong not merely to taste a single fruit, but even to touch one with the hand, except what is put on the table openly for the common meal of all, and supplied publicly by the steward’s catering through the service of the brethren, for their enjoyment.

## Footnotes

* ↑ Similarly we find in the Rule of Pachomius that no one is allowed to keep any food in his cell besides what he receives from the steward (c. lxxix.): and the Benedictine Rule also says: “Let no one presume to take any food or drink out of the regular hours of meals” (c. xliii). Cf. also the Rule of Pachomius cc. lxxv. and lxxviii., S. Basil’s longer Monastic Rules Q. xv., ῞Αψατο βρωμάτων παρὰ καιρόν; ἐπὶ πλεῖστον τῆς ἡμέρας ἀπόσιτος ἔστω, the Rule of Aurelian (c. lii.), that of Isidore (c. xiii.), etc.