OpenLLM-France/wikimedia huggingface dataset:
# Notes on Muhammadanism/Chapter 45

XLV.—MARTYRS.
The title of Shahíd, or martyr, is given to anyone who dies under the following circumstances:—
1. A soldier who dies in war for the cause of Islám.
2. One who innocently meets with his death from the hand of another.
3. The victim of a plague.
4. A person accidentally drowned.
5. One upon whom a wall may fall accidentally.
6. A person burnt in a house on fire.
7. One who dies from hunger.
8. One who dies on the pilgrimage to Mecca.
If a martyr dies in war, or is innocently murdered, he is buried without the usual washing before burial, as it is said that the blood of a martyr is a sufficient ablution.
# Notes on Muhammadanism/Chapter 40

XL.—TALA′Q, OR DIVORCE.
In Islám the wife is the property of the husband, and consequently she can be disposed of by divorce at a moment's notice. The law has, however, placed certain slight restrictions upon the exercise of this right, and has ruled that there are three kinds of divorce:—
(1.) Taláq-i-Ahsan, or "the most laudable form of divorce," is when the husband divorces his wife when she is in a state of purity, by one sentence, "thou art divorced," or words to that effect. This is esteemed the best form, because the sentence having been only pronounced once, the husband can again change his mind, with the consent of his divorced wife, at any subsequent period, until she marries another.
(2.) Taláq-i-Hasan, or "a laudable form of divorce," is when the husband divorces his wife ​by pronouncing the sentence, "thou art divorced," during his wife's period of purity, and at intervals of a month.
(4) Taláq-i-Bidʾaí, or "an irregular form of divorce," is when the husband repeats the sentence three times on one occasion.
Whenever the sentence of divorce is repeated three times it is a Taláq-i-Mutlaq, or an irrevocable divorce, after which the husband cannot marry his repudiated wife until she has married and lived with another, and is divorced by her second husband.
In all cases of repudiation, except when a wife requests her husband to divorce her, the dower must be repaid to the woman, an arrangement which often prevents a man exercising the privilege.
The ground of divorce, under the Mosaic law, was "some uncleanness in her" (vide Deut. xxiv. 1–4), and of which there were two well-known interpretations. The school of Shammai seemed to limit it to a moral delinquency in the woman, whilst that of Hillel extended it to the most trifling causes. Our Lord appears to have confirmed the interpre​tation of Shammai (St. Matt. v. 32), whilst Muhammad adopted that of Hillel, but dispensing with the "bill of divorcement" enjoined by the Mosaic code, thereby placing the woman entirely at the will and caprice of her husband.
# Notes on Muhammadanism/Chapter 46

XLVI.—THE FOUR ORTHODOX SECTS.
There are four orthodox sects or schools of interpretation amongst the Sunnís, the Hanifi, the Sháfaʾí, the Málikí, and the Hambalí.
1. The Hanifis are found in Turkey, Central Asia, and North India. The founder of this sect was Imám Abu Hanífa, who was born at Koofa, the capital of Irák, A.D. 702, or A.H. 80, at which time four of the "Prophet's" companions were still alive. He is the great oracle of jurisprudence, and (with his two pupils Imám Abu Yusaf and Imám Muhammad) was the founder of the Hanifi Code of Law.
2. The Sháfaʾías are found in South India and Egypt. The founder of this school of interpretation was Imam Muhammad ibn i Idrís al ​Shafaʾí, who was born at Askalon, in Palestine, A.D. 772 (A.H. 150).
3. The Málikís prevail in Morocco, Barbary, and other parts of Africa, and were founded by Imám Málik, who was born at Madina, A.D. 716 A.H. 93). He enjoyed the personal acquaintance of Hanífa, and he was considered the most learned man of his time.
4, The Hambalis were founded by Imám Abu ʾAbdulláh Ahmad ibn Muhammad ibn Hambal, who was born at Bagdad, A.D. 786 (A.H. 164). He attended the lectures delivered by Shafaʾí, by whom he was instructed in the traditions. His followers are found in Eastern Arabia, and in some parts of Africa, but it is the least popular of the four schools of interpretation. They have no Muftí at Mecca, whilst the other three sects are represented there. The Wahhábís rose from this sect.
From the disciples of these four great Imáms have proceeded an immense number of commentaries and other works, all differing on a variety of points in their constructions, although coinciding in their general principles.
# Official Code of Georgia Annotated/Title 28/Chapter 5

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# Official Code of Georgia Annotated/Title 28/Chapter 12

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# Official Code of Georgia Annotated/Title 28/Chapter 4

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* Section 1: Legislative Services Committee; creation; membership; compensation; meetings.
* Section 2: General powers and duties of the Legislative Services Committee.
* Section 3: Office of Legislative Counsel; creation; qualifications; powers and duties.
* Section 3.1: Confidentiality of communications between Office of Legislative Counsel and certain persons.
* Section 4: Election of legislative counsel.
* Section 5: Attorney General to serve as advisor to legislative counsel.
* Section 6: Employment, powers, and duties of legislative fiscal officer.
* Section 7: Personnel to assist legislative counsel and legislative fiscal officer; offices and supplies.
* Section 8: Merit system for and retirement for personnel; payment of contributions [Repealed].
* Section 9: Source of funds for operation of chapter.
# Official Code of Georgia Annotated/Title 28/Chapter 13

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# Official Code of Georgia Annotated/Title 28/Chapter 2

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# Official Code of Georgia Annotated/Title 28/Chapter 3

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# Official Code of Georgia Annotated/Title 28/Chapter 7

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# Official Code of Georgia Annotated/Title 28/Chapter 6

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# Official Code of Georgia Annotated/Title 28/Chapter 8

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# Nicene and Post-Nicene Fathers: Series II/Volume VI/The Letters of St. Jerome/Letter 72

Letter LXXII. To Vitalis.
Vitalis had asked Jerome “Is Scripture credible when it tells us that Solomon and Ahaz became fathers at the age of eleven?” The difficulty had previously occurred to Jerome himself (Letter XXXVI. 10, whence perhaps Vitalis took it) and in this letter he suggests several ways in which it may be met. He is quite prepared, if necessary, to accept the alleged fact on the grounds that “there are many things in Scripture which sound incredible and yet are true” and that “nature cannot resist the Lord of nature” (§2). He is disposed, however, to regard the question as trivial and of no importance. The date of the letter is 398 a.d.
# Nicene and Post-Nicene Fathers: Series II/Volume VI/The Letters of St. Jerome/Letter 65

Letter LXV. To Principia.
A commentary on Ps. XLV. addressed to Marcella’s friend and companion Principia (see Letter CXXVII.). Jerome prefaces what he has to say by a defence of his practice of writing for women, a practice which had exposed him to many foolish sneers. He deals with the same subject in his dedication of the Commentary of Sophronius. The date of the letter is 397 a.d.
# Nicene and Post-Nicene Fathers: Series II/Volume VI/The Letters of St. Jerome/Letter 67

Letter LXVII. From Augustine.
Jerome having written him a short letter (no longer extant) Augustine now replies. He speaks with approval of Jerome’s treatise On Famous Men, incorrectly called the Epitaph (see Letter CXII. §3). He also repeats his objections to Jerome’s account of the quarrel between Paul and Peter at Antioch and then concludes with a request that he will draw up a short notice of the principal heresies condemned by the Church.
Like the preceding letter of Augustine (Letter LVI.) this also failed to reach Jerome. It was however published in the West, but without Augustine’s knowledge and by degrees its contents found their way to Bethlehem where they caused much annoyance and pain. The date of the letter is 397 a.d. In Augustine’s correspondence in this Library it is printed in full as Letter XL.
# Nicene and Post-Nicene Fathers: Series II/Volume VI/The Letters of St. Jerome/Letter 64

Letter LXIV. To Fabiola.
Fabiola’s visit to Bethlehem had been shortened by the threatened invasion of the Huns which compelled Jerome and his friends to take refuge for a time on the seaboard of Palestine. Fabiola here took leave of her companions and set sail for Italy, but not until Jerome had completed this letter for her use (§22). It contains a mystical account of the vestments of the High Priest worked out with Jerome’s usual ingenuity and learning. Similar treatises are ascribed to Tertullian and to Hosius bishop of Cordova, but these have long since perished. Its date is 396 or 397 a.d.
# Omnia Commercial Company v. United States

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
261 U.S. 502
Omnia Commercial Company v. United States
Argued: March 1, 1923. --- Decided: April 9, 1923
Mr. Geo. Maurice Morris, of Washington, D. C., for appellant.
[Argument of Counsel from pages 502-507 intentionally omitted]
Mr. Assistant Attorney General Riter, for the United States.
Mr. Justice SUTHERLAND 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
# Omar Khadr Letter to his Mother II

Although Omar Khadr's native language is English, he chose to write to his mother in Arabic.
In the name of Allah, the Merciful, the Beneficent
To my dear, precious mother, who resides in the depths of my heart and will never leave it except if Allah wills.
I am writing to you after having received a letter from you and from Zainab this fortnight. […] Thank God for them, I used to get them nearly every week or twice a day. […] It had news of my father. I ask Allah to accept his good deeds and du’as and to grant him a place in the highest paradise. They showed me his picture and Karim’s maybe six months ago, all praise is due to Allah.
I exhort you to be patient but I know that you are as patient as a million mothers. I ask you to forgive me for not having written to you at first because I didn't know the address and now I know. O mother, I am patient and resigned to what my Lord Has destined for me and I was happy, all praise is due to Allah, that the last action with which he met Allah was martyrdom, that will help his sins to be forgiven if Allah wills.
What is new with all of you and how is the weather? If Allah wills, everything is fine. I told the boys about AbdurRahman's marriage and they were delighted for him. They congratulated him. I pray to Allah that when this letter reaches you they are living in the same house and that He blesses her and unites them in goodness. May He guide Abdul Rahman to be more religious through her.
How is your health, my dearest mother? If Allah wills, you are well and your morale is good to, if He wills. What is your news? Try to write and get everyone else to write me more letters. All praise is due to Allah, I receive them via the Red Cross.
There is only one week remaining until the blessed month of Ramadan starts. May Allah make it a month full of blessings for all of us and may He make us resolute in fasting and obeying Him and may He reunite us soon, if He wills.
As for me, mother, I am in good health; health is from Allah. My morale is very high and I am happy. I only lack Allah’s pleasure and may He reunite us soon if He wills. My health is good. I told you that I have finished […]. All praise is due to Allah. I also turned 18 on 19th September. I pray that Allah grants us long lives. May He make our conduct whole and sound and grant us a good end.
My health is good and all my injuries are normal. My eye is as it was before. I pray to Allah to set us free so we can treat it and alhamdulillah. I advise you, O my mother, to be patient and have taqwa as the Prophet Yusuf (peace be upon him) said. Look after Karim and your brother's sons. You must advise them as you know of the problems in these countries. Don’t forget us in your prayers. I have not and I will never forget all of you and I will keep writing for as long as I can. Our last prayer is all praise is to Allah, the Lord of the Worlds. Was-salamu ‘alaikum wa rahmatullahi wa barakatuhu.
Omar Ahmed Khdar, 9/10/2004
This work is licensed under the Creative Commons Attribution 2.5 License. This page must provide all available authorship information.
Public domainPublic domainfalsefalse
# Omniana/Volume 1

Omniana,
OR
HORÆ OTIOSIORES
VOL. I.
LONDON: PRINTED FOR LONGMAN, HURST, REES, ORME, AND
BROWN, PATERNOSTER ROW.
1812.
CONTENTS
OF
THE FIRST VOLUME.
# Omar Khadr Letter to his Mother

Although Omar Khadr's native language is English, he chose to write to his mother in Arabic.
To my dear mother,
Assalamu ‘alaikum wa rahmatullahi wa barakatuhu,
How are you, mother, and how is your health? I pray to God that you are in the best of circumstances and in good health. What is the news of my brothers and sisters and my father? I pray to God that you are all well.
Forgive me, O mother, for not having written letters to you all because I didn’t know your address. As I write to you, my hand is shaking; I don’t know if it’s due to happiness or sadness. Mother, in your next letter, write to me with news of my father and brothers and sisters and what is happening to them. I know that they are well but give me a few more details and also about Safiyya; I often see her in my dreams and Abdul Karim and the others occasionally. How are Zainab, Abdullah and Mariam?
God knows that I am longing for you all very much and I hope to see you all soon very soon if God wills. Don’t be sad for me. I am in good health; all praise is due to God. My injuries have improved and I am exercising and eating. All I lack is your company. When I was captured, in the first few days, I was asleep and I heard your voice; I got up and I couldn’t find you. I pray to God to write our reward for us. Make your intentions sincere for Him and do not be angry with what God has decreed. Everything happens by the decree of God and His divine foreordainment. We ask God to accept our supplications.
I ask all my brothers and sisters and friends to forgive me. Mother, know that man suffers for his faith and continues to suffer until he walks the earth free from sin, so be patient and hope for God’s reward in the hereafter. I will be released; there is no doubt about it. I pray to God for it to happen very soon.
How is Mariam? Does she have measles or a small tumour? I pray to God that she is well. How is your health, mother? Don’t be sad, A God is with us and every believer. Be happy, because after night, there is always a new dawn and a brilliant sun for Islam and the Muslims.
O mother, be happy because I memorised the whole Qur’an in […]. I saw one of my uncle’s in my dream. He had a white face, it was illuminated and he was happy. Don’t forget me in your prayers. I never have and never will forget any of you in mine. Increase your obedience to God for no calamity befalls us except what God has written for us as well as that which is the result of our sins.
With love, my dear mother. Was-salaamu ‘alaikum and greetings for the last four Eids that have gone by.
Omar Ahmed Khdar, 18/6/2004
This work is licensed under the Creative Commons Attribution 2.5 License. This page must provide all available authorship information.
Public domainPublic domainfalsefalse
# Omniana

Omniana,
OR
HORÆ OTIOSIORES.
page
W. Pople, Printer, 67, Chancery Lane.
page
* Volume I
* Volume II
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
# Omaha v. Omaha Water Company

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
218 U.S. 180
Omaha v. Omaha Water Company
Argued: April 19, 1910. --- Decided: May 31, 1910
Messrs. John L. Webster, Carl C. Wright, and Harry E. Burnam for petitioner.
[Argument of Counsel from pages 181-187 intentionally omitted]
Messrs. Howard Mansfield, R. S. Hall, and Herbert C. Lakin for respondent.
[Argument of Counsel from pages 187-191 intentionally omitted]
Mr. Justice Lurton 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
# Omar Khadr Letter to his Brother

Although Omar Khadr's native language is English, he chose to write to his mother in Arabic - though his brother in English.
in the neme of God
to my dear brothe how are you i hope you are good and in great health. and how is life hope evrything is good. and did you find a job hope soo and gangtatulation for you mariag i hope you have a happy life with her and hope to have lots of kids and raise them on the Islamic way and so you can have a happy life in this world before the hereafter and how is the weather back in Canada. I think it is getting cooler. Take good care of your self and don't give mom or grandma or paand have patience with them because they are old in age and visit home regularly and help Kareem so he can walk again. By the way what is your new address so I can write to you writing granma's address. And I wanted to ask you because my interrogator (HASOSE) told me that you sade that we rode horses with Usama's kids. You did you say that and this is not true. May God forgive you and write back soon and [redacted] about my interrogator. He says hi and congratulations on the marriage. About me I am in good health and do a little exercise and eat good and feel good and I miss you very much and hope to see you soon so we can talk and eat and have fun and have a happy life in dear Canada and all my injuries are good and about my eye nothing new and by the way happy Eid and happy Ramadhan and give my greetings to everyboyd back in Canada and to write to me and not be lazy, even one letter is good from them, and dear Abdul Rahman fear God and know that He is looking at you all the time everything and memorise lots from the Quran and take care of yourself make good use of your time and don't forget me from your prayers and I wont. Take care
Love from your brother to Abdul-Rahman
This work is licensed under the Creative Commons Attribution 2.5 License. This page must provide all available authorship information.
Public domainPublic domainfalsefalse
# Omniana/Volume 1/St. Andrew's Cross

19. St. Andrew's Cross.
St. Andrew's Cross is, as is well known, always represented in the shape of the letter X: but that this is an error, ecclesiastical historians prove by appealing to the Cross itself on which he suffered, which St. Stephen of Burgundy gave to the Convent of St. Victor, near Marseilles, and which, like the common Cross, ​is rectangular. The cause of the error is thus explained; when the Apostle suffered, the Cross, instead of being fixed upright, rested on its foot and arm, and in this posture he was fastened to it; his hands to one arm and the head, his feet to the other arm and the foot, and his head in the air.Yepes, t. 6. ff. 297.
# Omniana/Volume 1/Stationers in Spain

78. Stationers in Spain.
The law in the Partidas respecting stationers is curious.
"Every university, to be complete, should have stationers in it (estacionarios) who have in their shops (estaciones) good books, and legible, and correct both in text and in gloss, which they let out to the scholars, either to make new books from them, or to correct those which they have ready written. And no one ought to have such booth (tienda) or shop as this, without leave of the rector of the university. And the rector, before he grants his licence, ought first to have the books of this person who would keep the shop examined, to know whether they be good, and legible, and genuine. And he ought not to consent that anyone who has not such books should become a stationer, nor let out his books to the scholars, at least not before they have been corrected. Also the rector ought, with advice of others, to set a price ​how much the stationer should receive for every sheet which he lends the scholars to write from or to correct their books. And moreover he ought to demand good bond from him that he will preserve well and faithfully all books which are entrusted to him to sell, and not use any deceit whatsoever."
Tienda, which I have here rendered booth, is still the word in use for those inferior shops where every thing is sold. The word explains its own history.—Every army had traders who followed it to sell provisions and buy plunder, and their shops were tents. The corresponding word to estaciones would be standings, which is still in use at Bristol fair. These are, strictly speaking, booths. But when the Partidas were written, tienda meant a booth, and estacion a shop; for trade was advancing, and its improvement had given a new meaning to old terms.
Hence the word stationer, a name which would have been equally applicable to any other settled trade.
# Omniana/Volume 1/Statistics

128. Statistics.
We all remember Burke's curious assertion that there were 80,000 incorrigible jacobins in England. Mr. Colquhoun is equally precise in the number of beggars, prostitutes, and thieves in the city of London. Mercetinus, who wrote under Lewis the 15th, seems to have afforded the precedent; he assures his readers, that by an accurate calculation there were "50,000 incorrigible Atheists in the city of Paris!! Atheism then may have been a co-cause of the French revolution; but it should not be burthened on it, as its monster-child.
# Omniana/Volume 1/Sindbad (2)

131. Sindbad.
A burial-place like that into which Sindbad was let down with the body of his wife, is described by Henry Timberlake, as then in use at Jerusalem, in his Discourse of the Travels of two English Pilgrims, 1616. Re-printed in the Harl. Miscellany, vol. 1.
They brought me, he says, to the field, or rather to be more rightly termed, the rock, where the common burial-place is for strangers; being the very same, as they say, which was bought with the thirty pieces of silver that Judas received as the price of his master; which place is called Aceldama, and is fashioned as followeth:—It hath three holes above, ​and on the side there is a vent; at the upper holes they let down the dead bodies, to the estimation of about fifty feet down. In this place I saw two bodies new or very lately let down, and looking down, (for by reason of the three great holes above, where the dead bodies lie, it is very light) I received such a savour into my head, that it made me very sick, so that I was glad to entreat the friars to go no farther, but to return home to the city.
# Omniana/Volume 1/Small Wit

60. Small Wit.
"Many there are (says an old writer) that will lose their friend rather than their jest, or their quibble, pun, punnet or pundigrion, fifteen of which will not make up one single jest." Is there any commentator who can explain the punnet and pundigrion, or must they be enumerated in the next work which shall be written De rebus deperditis? The recovery of this lost species of the small currency of wit, would be of signal advantage to our modern dramatists.
What was the clench, another favourite figure of wit in old times; but which was ​going out of fashion in the days of the pundigrion?
'Clenches and quibbles are now out of date,'
is a line of Flecknoe's.
—Children find, if they endeavour it, Your learning, chronicle; clinches your wit
Sir William Davenant.
The quip seems to be another lost species, and we now hear of no quirks but those of pettyfogging lawyers.