OpenLLM-France/wikimedia huggingface dataset:
# California v. Green/Concurrence Burger

* Court Documents
* Case Syllabus
* Opinion of the Court
* Concurring Opinions Burger Harlan
* Dissenting Opinion Brennan
United States Supreme Court
399 U.S. 149
State of CALIFORNIA, Petitioner, v. John Anthony GREEN.
Argued: April 20, 1970. --- Decided: June 23, 1970
Mr. Chief Justice BURGER, concurring.
I join fully in Mr. Justice WHITE'S opinion for the Court. I add this comment only to emphasize the importance of allowing the States to experiment and innovate, especially in the area of criminal justice. If new standards and procedures are tried in one State their success or failure will be a guide to others and to the Congress.
Here, California, by statute, recently adopted a rule of evidence that, as Mr. Justice WHITE observes, has long been advocated by leading commentators. Two other States, Kentucky and Wisconsin, have within the past year embraced similar doctrines by judicial decisions. None of these States has yet had sufficient experience with their innovations to determine whether or not the modification is sound, wise, and workable. The California Supreme Court, in striking down the California statute, seems to have done so in the mistaken belief that this Court, through the Confrontation Clause, has imposed rigid limits on the States in this area. As the Court's opinion indicates, that conclusion is erroneous. The California statute meets the tests of the Sixth and Fourteenth Amendments, and accordingly, the wisdom of the statute is properly left to the State of California; other jurisdictions will undoubtedly watch the experiment with interest. The circumstances of this case demonstrate again that neither the Constitution as originally drafted, nor any amendment, nor indeed any need, dictates that we must have absolute uniformity in the criminal law in all the States. Federal authority was never intended to be a 'ramrod' to compel conformity to nonconstitutional standards.

## Notes

* ↑ Cal.Evid.Code, § 1235 (1966).
* ↑ Jett v. Commonwealth, 436 S.W.2d 788 (Ky.1969).
* ↑ Gelhaar v. State, 41 Wis.2d 230, 163 N.W.2d 609 (1969), petition for certiorari pending, No. 389, Misc., O.T.1969.
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
# Black Magic

A Gothic tale of an Antichrist. First published, 1909, as Black Magic. A Tale of the Rise and Fall of the Antichrist; this 1922 edition has essentially the same narration, but ruthlessly pruned and compacted.
A HTML version of the 1909 edition is available at Project Gutenberg (Aus.); audiobook at Librivox
BLACK MAGIC
By MARJORIE BOWEN
LONDON CHAPMAN & DODD LTD. 25 DENMARK STREET, W.C.2.

### CONTENTS

PART I.—THE NUN
* Sunshine
* The Students
* The Experiment
* The Departure
* Comrades
* The Lady
* Spells
* The Castle
* Sebastian
* The Saint
* The Witch
* Ysabeau
* The Snaring Of Jacobea
* The Snaring Of Theirry
* Melchoir Of Brabant
* The Quarrel
* The Murder
* The Pursuit Of Jacobea
* Sybilla
* Hugh Of Rooselaare
* Betrayed
* Blaise
PART II—THE POPE
* Cardinal Luigi Caprarola
* The Confession
* The Empress
* The Dancer In Orange
* The Pope
* San Giovanni In Laterano
* The Vengeance Of Michael II.
* Ursula Of Rooselaare
* Pope And Empress
* Evening Before The Coronation
* The Angels
* In The Vatican
* The Secret
This work is in the public domain in the United States because it was published before January 1, 1929.
The longest-living author of this work died in 1952, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 71 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.
Public domainPublic domainfalsefalse
# Black Jacob/Preface

PREFACE.
At an early period in the settlement of this country, while the slave-trade was vigorously pursued, many of the natives of Africa were brought to America and sold into perpetual servitude. While this class of people has long excited the interest and sympathy of the benevolent, but little has been done to change, essentially, their relative position in society. While a portion remain in servitude, others, though free, must meet almost insurmountable obstacles to that improvement and elevation which, under other circumstances, and in their own native land, they might probably secure.
Though this numerous class of men, as a body, have improved but little for many generations, there have been occasional exceptions to their general ignorance and degradation. ​which show what they might become, under influences more favourable to their physical and moral discipline than they are likely to meet at present, if ever, in this country.
The question of their social and civil relation may involve difficulties perplexing and embarrassing to the Christian, but we know that the truth, consolations and hopes of the gospel are abundantly adequate to relieve the wants and mitigate the miseries of every human apostate.
From the most ignorant and wretched of mankind we are furnished with some of the finest illustrations of the power of truth and grace. Those monuments of saving mercy, while they in no degree detract from the value of religious instruction or the means of grace at all times and in all classes of society, may show the virtue of Christianity and the amazing love of God in overcoming the most formidable difficulties in the way of salvation.
The subject of the following brief memoir ​is taken from the most ignorant and profligate class of men, and the history of his degradation and crimes is given for the simple purpose of showing, not only what are the distinct features of human nature in its deplorable apostasy and to what lengths ignorance and sin will lead, but more specially to show what transformation of character may be secured by the proper application of the means of grace and the blessing of God upon the agencies of his appointment to save mankind.
Divine truth, when addressed to the most guilty, with kindness and sympathy for their miserable and lost condition, is seldom refused or despised. When accompanied with fervent prayer, and attended with the blessing of God, nothing is too great to anticipate. We may look for miracles of mercy and salvation.
In the relief ultimately found from ignorance and sin, by the renewing influence of truth and grace, no excuse can be borrowed for moral delinquency, no palliation pleaded ​for crime, and no encouragement given to such as may be repeating the hazardous experiment of indulged depravity. While one abandoned sinner lives to repent, thousands die incorrigible. While the grace of God reaches and secures one from the sentence of death, thousands are abandoned to the wages of unrighteousness, to reap forever the fruit of their crimes.
# Catherine Ogie (1820)

CATHERINE OGIE.
To which are added,
THE SPINNING O'T.
⟨PRETTY⟩ PEGGY'S LOVE TO SAILOR JACK
Rantin' Highlandman.
We've ay been provided for.
The Midnight Bowl.
EDINBURGH:
PRINTED FOR THE BOOKSELLERS.
1820.
* Catherine Ogie
* The spinning o't
* Pretty Peggy's love to Sailor Jack
* Rantin' Highlandman
* We've ay been provided for
* The Midnight Bowl
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
# Catherine Ogie (1820)/Catherine Ogie

CATHRINE OGIE.
As walking forth to view the plain, Upon a morning early, While May's sweet scent did cheer my brain, From flowers which grew so rarely: I chanced to meet a pretty maid, She shin'd though it was foggie, I ask'd her name, sweet sir, she said, My name is Cathrine Ogie.
I stood awhile, and did admire To see a nymph so stately; So brisk in air she did appear In a country maid so neatly; Such ⟨natural⟩ sweetness she display'd; Like lilies in a bogie, Diana's self was ne'er array'd Like this same Kathrine Ogie.
Thou flow'r of females, beauty's queen, Who sees thee, sure must prize thee; Tho’ thou art drest in robes but mean, Yet these cannot disguise thee: The hansome air and graceful look Excell each clownish rogie; Thou'rt match for laird, or lord, or Duke, My charming Cathrine Ogie.
​O were I but some shepherd swain, To feed my flocks beside thee
At bughting-time to leave the plain, In milking to abide thee;
I'd think myself a happier man Wi Kate, my club, and dogie,
Than he that hugs bis thousand ten, Had I but Cathrine Ogie.
Then I'd despise th' imperial throne, And statemens dangerous stations;
I'd be no king. I'll wear no crown, I'd smile at conquering nations,
Might I caress and still posess This lass of whom I'm vogie,
For they are toys, and still look less, Compar'd with Cathrine Ogie.
I fear the gods have not decreed For me so fine a creature
Whose beauty rare makes her exceed All other works in Nature.
Clouds of despair surround my love, They are both dark and foggie;
Pity my case, ye powers above! Else I die for Cathrine Ogie.
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
# Catherine Ogie (1820)/We've ay been provided for

WE'VE AY BEEN PROVIDED FOR.
Sit down here, my cronies and gi'e me your crae Let the wind tak the care o' this life on its back, Our hearts to despondency we ne’er will submit, For we've ay been provided for, and sae will we yet. And ⟨sae⟩ will we ⟨yet⟩ &c.
​Let the miser delight in the hoarding of pelf, Since he has not the saul to enjoy it himself: Since the bounty of Providence is now ev'ry day, As we journey thro' life, let us live by the way, Let us live by the way, &c.
Then bring us a tankard of nappy good ale, For to comfort our hearts and enliven the tale; We'll ay be the merrier the longer we sit, For we've been thegither mony a time, and sac will we yet. And sae will we yet, &c.
⟨Success⟩ to the farmer, and prosper his plough, ⟨Rewarding⟩ his eident toils a' the year through; ⟨Our⟩ seed time and harvest we ever will get, ⟨For⟩ we've lipen'd ay to providence, and sae will we yet. And sae will we yet &c.
⟨Long⟩ live the King and happy may he be, ⟨And⟩ success to bis forces by land and by sea; ⟨His⟩ enemies to triumph we ne'r will permit, ⟨Britons⟩ aye have been victorious, and sae will they yet. And sae will they yet, &c.
⟨Let⟩ the glass keep its course and gae marrily roun' ⟨For⟩ the sun has to rin, tho' the moon it goes down ⟨Till⟩ the twelve hours run round about, 'tis time enough to flit; ⟨When⟩ we fell we aye got up again, and sae will we yet. And sae will we yet, &c.
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
# Catherine Ogie (1820)/The spinning o't

THE SPINNING O T.
Now, Sandy, the winter's cauld blasts are awa', And simmer we're seen the beginning o't;
I've lang been wearied o' frost and o' snaw, And sair hae I tir'd o' the spinning ⟨o't⟩ ​For when we were married our cleedin was thin, And portith. ye ken, made me eident to spin, 'Twas fain love o' you that first gart me begin, And blessings hae follow'd the spinning o't.
When mornings were cauld, an' the keen frost an snaw War blawin', I mind the beginning o't, An' ye gaed to wark, be't frost or't be't thaw, My task was nae less, at the spinnlng o't: An' now we've a pantry baith muckle an fu' O' ilka thing gude to gang in the mou', A barrel o ale, wi' some malt for to brew, To mak us forget the beginning o't.
An' when winter comes back wi' the snell hail an' rain Nae mair I'll sit down to the spinning o't, Nor you gang to toil in the cauld fields again, As little to think on the beinning o't. O' sheep we hae scores, an' o' kye twenty-five, Far less we hae seen wad a made us fu' blithe; But thrift and industry maks poor fouk to thrive, A clear proof o' that is the spinning o‘t.
Altho' at our marriage our stock was but sma', An' heartles an' hard was the beginning o't, When ye was engaged the owsen to ca', An first my young skill tried the spinning o't: But now we can dress in our plaidies sae sma', Fu' neat an fu' clean gae to kirk or to ha', An' ay look as blithe as the best o' them a', Sie luck has been at the beginning o't.
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
# Catherine Ogie (1820)/Pretty Peggy's love to sailor Jack

PRETTY PEGGY'S LOVE TO SAILOR JACK.
Oh! where will you hurry my dearest? say, say to what clime or what shore? Will you tear him from me, the sincerest? that ever lov'd woman before.
Ah! cruel hard-hearted from press him, and force the dear youth to my arms; Restore him, that I may caress him, and shield him from future alarms.
In vain you insult and deride me, and make but a scoff at my woes; You ne'er from my dear shall divide me, I'll follow wherever he goes.
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
# Catherine Ogie (1820)/Rantin' highlandman

THE RANTIN' HIGHLANDMAN.
Ae morn, last owk, as I gade out, To flit a tether'd ewe and lamb, I met (as skiffing ower the green), A jolly rantin Highlandman; His shape was neat, wi' features sweet, An' ilka smile my favour wan; I ne'er had seen as blythe a lad, As this young rantin' Highlandman!
He said, My dear, how came ye here, ​Sae early throw the fiel's to gang? Wad ye but gae alang wi' me, An' wed a rantin' Highlandman. In simmer days, on flowery braes, When frisky is the ewe and lamb, I'se row you in my tartan plaid, Syne be your rantin' Highlandman.
With heather bells that finely smells, I'll deck yere hair sae fair and lang; If ye,ll consent, to scour the bent, Wi' me a rantin' Highlandman; We'll big a cot, and buy a stock, Syne do the best that e'er we can; Then come my dear ye needna fear, To trust a rantin' Highlandman.
Tho' Cupid's dart had struck my heart, And fain I wad hae gi'en my han', Yet durstna lest my mother should Dislike a rantin' Highlandman- But I expect that he'll be back, Then tho' my kin should swear and ban, I'll owre the hill, or whare he will, Wi' my young rantin' Highlandman.
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
# Catherine Ogie (1820)/The midnight bowl

THE MIDNIGHT BOWL
Care thou canker of our joys, Now thy tyrant reign is o'er;
Fill the merry bowl my boys, Join in Bacchanalian roar.
O'er the merry midnight bowl, O how happy will we be!
Day was made for vulgar souls Night my Boys, for you and me.
Seize the villain, plunge him in See! the hated miscreant dies,
Mirth, with all thy train come in, Banish sorrow, tears, and sighs.
FINIS.
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
# Catholic Encyclopedia (1913)/Louis-François-Michel-Reymond Wolowski

From volume 15 of the work.
Born at Warsaw, 31 Aug., 1810; d. at Gisors, Eure, 15 Aug., 1876. His father, a member of the provisory government which established the Polish Revolution at Warsaw in 1830, sent him to Paris despite his youth as first secretary of legation. When the revolution was quelled, the Wolowski family established themselves at Paris, and in 1836 Louis was a naturalized Frenchman. His creation, as early as 1834, of the "Revue de législation et de jurisprudence" began to assure his reputation as jurist and economist; in 1839 a chair of industrial legislation was created for him at the Conservatory of Arts and Crafts, which he occupied for thirty-two years. In 1855 he became a member of the Académie des Sciences Morales et Politiques. On two occasions Wolowski played a legislative role. Elected representative of the Seine at the Constituent Assembly in 1848 and at the Legislative Assembly in 1849, he directed (10 May, 1848) the attention of the Government to the misfortunes of Poland, and voted for the expedition to Rome and the Loi Falloux. Elected in 1871 representative to the National Assembly, he sat on the left Centre and played a very important part in the financial discussions; in Dec., 1875, he became senator for life. He played an important part in the foundation of the Crédit Foncier, whose principal object was the withdrawal of rural property from the expenses of loans and the scourge of hypothecary subrogation. A bimetallist in monetary matters and a free trader in commercial matters, he did not carry economic liberalism so far as to oppose all State intervention in the matter of labour; on the contrary, he had a very important share in the law of 19 May, 1871, which limited the labour of children and women in manufacturing, and which created division inspectors for the supervision of labour. "Wolowski", say M. Jules Rambaud, who studied his work at length, "was animated by sincere piety, concerning which we should not be misled by some epigrams on the ancient economic privileges enjoyed by the clergy."
Among Wolowski's works were: "Des sociétés par actions" (1838); "Des brevets d'invention et des marques de fabrique" (1840); "De l'organisation du travail" (1844); "Etudes d'économic politique et de statistique" (1848); "La banque d'Angleterre et lesbanques d'Ecosse" (1867); "L'or et l'argent" (1870). He published (1856) a translation of Roscher's "Principles of Political Economy".
LEVASSEUR, La vie et les travaux de Wolowski in Annales du conservatoire des arts et metiers (1876); RAMBAUD, L'aeuvre econ. De Wolowski (Paris, 1882); LAPPERT in CONRAD AND LEXIS, Handworterbuch der Staatswissenschaften, VII (Jena, 1901).
GEORGES GOYAU
# Catholic Encyclopedia (1913)/Louis-Eugène-Marie Bautain

From volume 2 of the work.
Philosopher and theologian, b. at Paris, 17 February, 1796; d. there, 15 October, 1867. After a course at the Ecole Normale, where he was influenced by Cousin and Jouffroy, he became (1819) professor of philosophy at Strasburg. Three years later he took up the study of medicine and finally that of theology and was ordained priest (1828). As director of the seminary at Strasburg, he at first won distinction by his work in apologetics, especially against atheism and materialism. He was chiefly interested, however, in the problem of the relations between faith and reason, concerning which he accepted the view of Fideism and Traditionalism, and reduced to a minimum the function of reason. Divine revelation, he claimed, is the only source of knowledge and certitude. He was consequently obliged to sign (18 November, 1835) six propositions containing the Catholic doctrine on faith and reason. After the examination at Rome of his work, "Philosophie du christianisme" (Paris, 1835), Bautain signed (8 September, 1840) six other propositions differing but slightly from those of 1835. Finally, in obedience to the Congregation of Bishops and Regulars, he promised (26 April, 1844) not to teach that the existence of God, the spirituality and immortality of the soul, the principles of metaphysics, and the motives which make revelation credible are beyond the reach of unaided reason. Bautain was appointed Vicar-General of Paris (1850) and taught at the Sorbonne (1853-62). His works include: "De l'enseignement de la philosophie au 19me siècle" (Strasburg, 1833); "Psychologie experimentale" (ib., 1839); "Philosophie morale" (ib., 1842); "La religion et la liberté" (Paris, 1848); "La morale de l'Evangile" (ib., 1855); "La philosophie des lois" (ib., 1860); "La Conscience" (ib., 1868).
De Regny, L'abbe Bautain, sa vie et ses oeuvres (Paris, 1884); Bellamy in Dict. de theol. cath., s. v.; Ingold, Lettres inedites du P. Rozaven in Bulletin Critique, 5 April, 25 June, 1902. (These letters refer to Bautain's visit to Rome in 1840.) Hurter, Nomenclator, III, 999.
E.A. PACE
# Catholic Encyclopedia (1913)/Louis-Charles Couturier

From volume 4 of the work.
Abbot of the Benedictine monastery of Saint-Pierre at Solesmes and President of the French Congregation of Benedictines; b. 12 May, 1817, at Chemillé-sur-Dôme in the Diocese of Tours; d. 29 October, 1890, at Solesmes. He was educated at the petit séminaire of Combrée in Anjou and at the grand séminaire of Angers, and was ordained priest 12 March, 1842. After teaching history at Combrée from 1836 to 1854, he entered, in the latter year, the Benedictine monastery of Saint-Pierre at Solesmes, then newly restored by Dom Guéranger. His religious zeal and ascetical learning endeared him to the latter, who appointed him master of novices one month after his profession, and towards the end of 1861 made him prior of the monastery. As prior, Couturier was so esteemed that on the death of Guéranger he was unanimously elected Abbot of Saint-Pierre (11 February, 1875). Pius IX appointed him consultor of the Sacred Congregation of the Index, and granted him and his successors the privilege of wearing the cappa magna.
Couturier was a worthy successor of the great Guéranger. Despite the persecutions of the French Government, which turned the reign of Couturier into a veritable martyrdom for the abbot and his community, the monks of Solesmes not only upheld but even enhanced the high prestige for piety and learning which they had gained during the rule of Guéranger . Couturier and his monks were forcibly expelled from their monastery by the French Government on 6 November, 1880, and, having attempted to reoccupy it, they were driven out a second time on 29 March, 1882. During the remainder of Couturier's life the community lived in three separate houses in the town of Solesmes, using the parochial church as their abbey church. Nevertheless the community continued to flourish. By word and example Abbot Couturier encouraged the numerous learned writers among his monks, and contributed to the spread of the Benedictine Order by restoring old and deserted monasteries and by fostering the foundations made by Guéranger. On 28 March, 1876, he raised the priory of St. Mary Magdalene at Marseilles to the dignity of an abbey; in 1880 he restored and repeopled the monastery of Silos in Spain; in July, 1889, he established the priory of Saint-Paul at Wisques, in the Diocese of Arras; and on 15 September, 1890, shortly before his death, he reopened the ancient monastery of Glanfeuil in the Diocese of Angers, deserted since the beginning of the French Revolution in 1789. His literary labours are confined chiefly to his collaboration in the publication of "Les Actes des Martyrs", a French translation of the Acts of the martyrs from the beginning of the Christian Era to our times. The third edition of the work appeared in four volumes (Paris, 1900).
HOUTIN, Dom Couturier, abbé de Solesmes (Angers, 1899); BABIN in Revue Bénédictine (Maredsous, 1890), VII, 578-588; Bibliographie des Bénédictins de la congrégation de France (Paris, 1906), s. v.
MICHAEL OTT