OpenLLM-France/wikimedia huggingface dataset:
# Omniana/Volume 1/Invention for the Blind

28. Invention for the blind.
In the library of the Liverpool Athenæum is a book in French, printed for the use of the blind: the letters, which are very large, are raised cameo like, so as to be distinguished, it is supposed, by a practised touch. This is a very useless ​invention; whatever blind man could afford to purchase books printed in this manner, could afford to keep a person to read to him.
I have no where met with a more useful hint for the learned blind, than in the following passage from Thevenot's Travels.
"At Ispahan I saw one of those princes at his house whose eyes had been plucked out; he is a very learned man, especially in the mathematics, of which he has books always read to him: and as to astronomy and astrology, he has the calculations read unto him, and writes them very quickly with the point of his finger, having wax, which he prepares himself, like small twine less than ordinary packthread, and this wax he lays upon a large board or plank of wood, such as scholars make use of in some places that they may not spoil paper when they learn to design or write: and with this wax which he so applies he ​forms very true letters, and makes great calculations; then with his finger's end he casts up all that he has set down, performing multiplication, division, and all astronomical calculations, very exactly."
# Northern Pacific Railway Company v. United States (330 U.S. 248)

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United States Supreme Court
330 U.S. 248
Northern Pacific Railway Company v. United States (330 U.S. 248)
Argued: Jan. 13, 1947. --- Decided: March 3, 1947
Mr. Lorenzo B. da Ponte, of St. Paul, Minn., for petitioner.
Mr. Robert L. Werner, of New York City, for respondent.
[Argument of Counsel from page 249 intentionally omitted]
Mr. Justice DOUGLAS 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
# Northern Pacific Railway Company v. United States

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* sister projects: Wikidata item.
United States Supreme Court
227 U.S. 355
Northern Pacific Railway Company v. United States
Argued: January 8 and 9, 1913. --- Decided: February 24, 1913
Messrs. Charles Donnelly and Charles W. Bunn for appellants.
Assistant Attorney General Knaebel and Mr. S. W. Williams for appellee.
Mr. W. V. Tanner, Attorney General of Washington, and Mr. R. E. Campbell, Assistant Attorney, for the state of Washington.
Mr. Justice McKenna 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
# Northern Pacific Railway Company v. Trodick

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United States Supreme Court
221 U.S. 208
Northern Pacific Railway Company v. Trodick
Argued: April 11, 1911. --- Decided: May 15, 1911
Messrs. Charles Donnelly and Charles W. Bunn for appellants.
Messrs. Thomas J. Walsh, and Walsh & Nolan for appellee.
Mr. Justice Harlan 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
# Northern Pacific Railway Company v. United States (316 U.S. 346)

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United States Supreme Court
316 U.S. 346
Northern Pacific Railway Company v. United States (316 U.S. 346)
Argued: and Submitted April 29, 30, 1942. --- Decided: May 25, 1942
Appeal from the District Court of the United States for the District of Minnesota.
Mr. J. P. Plunkett, of St. Paul, Minn., for appellants.
Mr. Smith R. Brittingham, of Washington, D.C., for appellees, United States and Interstate Commerce Commission.
Mr. Neal E. Williams, of Fargo, N.D., for appellees Public Service Commission of North Dakota and others.
PER CURIAM.

## 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
# Northern Pacific Railway Company v. United States (356 U.S. 1)

* related portals: Supreme Court of the United States.
* sister projects: Wikipedia article, news, Wikidata item.
United States Supreme Court
356 U.S. 1
Northern Pacific Railway Company v. United States (356 U.S. 1)
Argued: Jan. 7 and 8, 1958. --- Decided: March 10, 1958
[Syllabus from pages 1-2 intentionally omitted]
Mr. M. L. Countryman, Jr., St. Paul, Minn., for appellants.
Mr. Daniel M. Friedman, Washington, D.C., for appellee.
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
# Oregon Historical Quarterly/Volume 20
## Number 1 (March)

* The Snake River in History. by Miles Cannon
* The Northern Boundary of Oregon. by T. C. Elliott
* The Federal Relations of Oregon--IV. by Lester Burrell Shippee
* Correspondence of Reverend Ezra Fisher. ed. by Henderson, Latourette, Latourette
* "Death List of Oregon Pioneers". by George H. Himes

## Number 2 (June)

* History of the Narrow Gauge Railroad in the Willamette Valley. by Leslie M. Scott
* Beginnings of Christianity in Oregon. by George H. Himes
* The Federal Relations of Oregon--V. by Lester Burrell Shippee
* "News and Comment". by Leslie M. Scott
* "Death List of Oregon Pioneers". by George H. Himes

## Number 3 (September)

* Address Delivered by Joseph N. Teal at Eugene, Oregon, May 22, 1919, on the Occassion of the Unveiling of the Pioneer
* Qualities of the Oregon Pioneers: An Address. by Frederick V. Holman
* The British Side of the Restoration of Fort Astoria. by Katharine B. Judson
* The Federal Relations of Oregon, Part 6. by Lester Burrell Shippee
* Historical Tablet at Oregon City. by George H. Himes
* Polk and Oregon,-with a Pakenham Letter. by Katharine B. Judson
* Death List of Oregon Pioneers. by George H. Himes

## Number 4 (December)

* British Side of the Restoration of Fort Astoria--II. by Katharine B. Judson
* The Northwest Boundaries: Some Hudson's Bay Company Correspondence. by T. C. Elliott
* The Federal Relations of Oregon--VII. by Lester Burrell Shippee
* Documents

## Index

This work is in the public domain in the United States because it was published before January 1, 1929.
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
# Notes on Muhammadanism/Chapter 26

XXVI.—LAWFUL FOOD.
No animal is lawful food unless it be slaughtered according to the Muhammadan law, namely, by drawing the knife across the throat and cutting the windpipe, the carotid arteries, and the gullet, repeating at the same time the words "Bismillah Allaho Akbar," i. e. "In the name of the great God." A clean animal, so slaughtered, becomes lawful food for Muslims, whether slaughtered by Jews, Christians, or Muhammadans.
In the "Sharah Wagqaia" it is said that the following creatures are lawful (halál):—
1. Those animals that are cloven-footed and chew the cud, and are not beasts of prey.
2. Birds that do not seize their prey with their claws, or wound them with their bills, but pick up food with their bills.
3. Fish; but no other animals which move in the water.
​4. Locusts.
Some commentators say that the horse is lawful; but it is generally held to be "makrúh."
Fish found dead in the water is unlawful; but if it be taken out and die afterwards it is lawful.
Alligators, turtles, crabs, snakes, frogs, etc., are unlawful. Wine is expressly forbidden in the Qurán; and, in the judgment of the learned, this prohibition extends to whatever has a tendency to intoxicate, such as opium, bhang, chars, and tobacco. The Akhund of Swat has issued several "fatwáhs," prohibiting the use of tobacco; but the chilam (or pipe), having become a national institution, no notice has been taken of the inhibition. The Wahhábis do not permit its use. In Trans-Indus territory, the hukka, or chilam, is never allowed in a mosque.
​From what we have written, it will be seen that a Muslim can have no religious scruples to eat with a Christian, as long as the food eaten is of a lawful kind. Sayyid Ahmad Khán Bahadur, C.S.I., has written a treatise proving that Muhammadans can eat with the Ahl-i-Kitáb, namely, Jews or Christians. The Muhammadans of India, whilst they will eat food cooked by idolatrous Hindus, refuse to touch that cooked either by Native or European Christians; and they often refuse to allow Christians to draw water from the public wells, although Hindus are permitted to do so. Such objections arise solely from jealousy of race, and an unfriendly feeling towards the ruling power. In Afghanistan and Persia, no such objections exist; and no doubt much evil has been caused by Government allowing Hindustani Musulmans to create a religious custom which has no foundation whatever, except that of national hatred to their English conquerors.
* ↑ Bhang and Chars are intoxicating preparations of hemp.
* ↑ The Akhund of Swát is a great religious leader amongst the Muhammadans of North India and Central Asia. He resides at Seydú, in Swát, about twenty miles beyond the British frontier.
# Notes on Muhammadanism/Chapter 27

XXVII.—FARZ-I-KAFA′I′.
Farz-i-Kafa′i′ are those commands which are imperative (farz); but which, if one person in eight or ten perform, it is equivalent to all having performed it.
1. To return a salutation.
2. To visit the sick, and inquire after their welfare.
3. To follow a bier on foot to the grave.
4. To accept an invitation.
5. To reply to a sneeze, e. g. if a person sneeze, and say immediately afterwards, "God be praised" (Alhamdo lillah), it is incumbent upon at least one of the party to exclaim, "God have mercy on you" (Yarhamuk Allah).
There is an interesting chapter on the custom of saluting after sneezing in Isaac D'Israeli's "Curiosities of Literature," from which it appears that it is almost universal amongst nations.
# Notes on Muhammadanism/Chapter 29

XXIX.—SALUTATIONS.
The usual Muhammadan salutation is "as salámu ʾalekam," i. e. "The peace of God be with you."
When a person makes a "salám," and any of the assembly rise and return it, it is considered sufficient for the whole company.
The lesser number should always be the first to salute the greater; he who rides should salute him who walks; he who walks, him who stands; the stander, the sitter, etc. A man should not salute a woman on the road; and it is considered very disrespectful to salute with the left hand, that hand being used for legal ablutions.
The ordinary salute is made by raising the right hand either to the breast or to the forehead.
In Central Asia the salutation is generally given without any motion of the hand or body.
​Pupils salute their masters by kissing the hand or sleeve, which is the usual salutation made to men of eminent piety.
Homage is paid by kissing the feet of the ruler, or by kissing the ground or carpet.
In Afghanistan, conquered people pay homage by casting their turbans at the feet of the conqueror; and the heads of tribes often lessen the size of their turbans before appearing in the presence of their rulers.
# Notes on Muhammadanism/Chapter 23

XXIII.—THE LAW.
Muhammadan law consists of two divisions, Rawá and Nárawá, i.e., Things lawful and Things unlawful.
I.—That which is lawful is divided into five classes.
1. Farz.—That which has been enjoined in the Qurán.
2. Wájib.—That of which there is some doubt as to its Divine institution.
3. Sunnat.—The example of Muhammad, which consists of three kinds:—
Sunnat-i-Fʾilí.—That which Muhammad himself did.
Sunnat-i-Qaulí.—That which Muhammad said should be practised.
Sunnat-i-Taqrírí.—That which was done in the presence of Muhammad and which he did not forbid.
​4. Mustahab.—That which Muhammad sometimes did and sometimes omitted.
5. Mubáh.—That which may be left unperformed without any fear of Divine punishment.
II.—Things unlawful are of three classes:—
1. Harám.—That which is distinctly forbidden in the Qurán and Hadís.
2. Makrúh.—That of which there is some doubt as to its unlawfulness, but which is generally held to be unclean or unlawful.
3. Mufsid.—That which is corrupting and pernicious.
The divisions of lawful and unlawful do not merely apply to food, but also to ablutions and other customs and precepts.
# Notes on Muhammadanism/Chapter 28

XXVIII.—FITRAT.
Fitrat (lit. "nature") is said to be certain ancient practices of the prophets before the time of Muhammad, which have not been forbidden by him.
In the Hadís "Muslim," the customs of fitrat are said to be ten in number.
1. The clipping of the mustachios, so that they do not enter the mouth.
2. Not cutting or shaving the beard.
3. Cleaning the teeth (i. e. miswák).
4. Cleansing the nostrils with water at the usual ablutions.
5. Cutting the nails.
6. Cleaning the finger-joints.
7. Pulling out the hairs under the arms.
8. * * * *
9. * * * *
10. Cleansing the mouth with water at the time of ablution.
# Notes on Muhammadanism/Chapter 3

III.—RULE OF FAITH.
The Muhammadan rule of faith is based upon what are called the four foundations of orthodoxy, namely, the Qurán, or, as it is called, Kalám Ullah, the Word of God; the Hadis (pl. Ahádis), or the traditions of the sayings and practice of Muhammad; Ijmáʾ, or the consent of the Mujtahidín, or learned doctors; and Qiás, or the analogical reasoning of the learned.
In studying the Muhammadan religious system it must be well understood that Islám is not simply the religion of the Qurán, but that all Muhammadans, whether Sunni, Shíaʾh, or Wahhábi, receive the Traditions as an authority in matters of faith and practice. The Sunni Muhammadans arrogate to themselves the title of traditionists; but the Shíaʾhs also receive the Hadís as binding upon them, although they do not acknowledge the same collection of traditions as those received by their opponents. The ​Wahhábis receive the "six correct books of the Sunnis."
The example of Muhammad is just as binding upon the Muslim, as that of Him who said "Learn of me" is upon the Christian, and very many were the injunctions which the "Prophet" gave as to the transmission of his sayings and practice, and very elaborate is the canon whereby Muslims arrive at what they believe to be the example of their Prophet. If, therefore, the grand and elaborate system of morals as expressed in the law of Islám has failed to raise the standard of morality amongst the nations of the earth which have embraced its creed, it is not unreasonable to conclude that its failure rests in the absence of a living example of truth.
# Notes on Muhammadanism/Chapter 24

XXIV.—SIN.
The Muhammadan doctors divide sins into two classes, very much as the Roman Catholic divines do; the usual Roman designation being that of mortal and venial sin, whilst Muhammadans use the expressions Kabíra and Saghíra, "Great" and "Little." Kabíra are those great sins, of which, if a Musalman do not repent, he will go to the purgatorial hell reserved for sinful Muslims. The divines of Islám are not agreed amongst themselves as to the exact number of Kabíra sins, but they are generally considered to be seventeen (vide Fawáid-us-Shariʾat).
1. Kufr, or infidelity.
2. Constantly committing Saghíra, or little sins.
3. Despairing of the mercy of God.
4. Considering one's self safe from the wrath of God.
​5. False witness.
6. Qazaf, or falsely charging a Musulman with adultery.
7. Taking a false oath.
8. Magic.
9. Drinking wine.
10. Appropriation of the property of orphans.
11. Usury.
12. Adultery.
13 Unnatural crimes.
14. Theft.
15. Murder.
16. Fleeing in battle before the face of an infidel.
17. Disobedience to parents.
# Notes on Muhammadanism/Chapter 25

XXV.—PUNISHMENT.
Punishment is divided into three classes:—Hadd, Tʾazír, and Qisás.
1. Hadd is that punishment which is said to have been ordained of God in the Qurán and the Hadís, and which must be inflicted. The following belong to this class:—Adultery, for which the adulterer is stoned. Fornication, for which one hundred stripes are inflicted. Drunkenness, for which there are eighty stripes. The slander of a married person, that is, bringing a false charge of adultery against a married person, for which the offender must receive eighty lashes. This punishment is said to have been instituted by God, when ʾA′yesha, the favourite wife of "the Prophet," was falsely charged with adultery! Apostacy, for which the Murtadd, or Apostate, is killed, unless he repent of his error within three days. When an Apostate from Islám has been killed according to the law, or has left the country, ​his property goes to those of his heirs who still remain Musulmáns (vide the "Al Sirajiyah").
2. Tʾazír is that punishment which is said to have been ordained of God, but of which there are not special injunctions, the exact punishment being left to the discretion of the Qází, or Judge.
3. Qisás (lit. "retaliation") is that punishment which can be remitted by the person offended against, upon the payment of a fine or compensation. The punishment for murder is of this class. The next akin to the murdered person can either take the life of his kinsman's murderer, or accept a money compensation (Díat). There is also retaliation in case of wounds. Qisás is the lex talionis of Moses, "eve for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe" (vide Exodus xxi. 24). But in allowing a money compensation for murder, Muhammad departed from the Jewish code.
# Palestine Exploration Fund - Quarterly Statement for 1894/Time

VIII.—Time.
The Jewish year, like that of the early Greeks, of the Akkadians and Babylonians, was lunar; with an intercalated month. The names of the months were not those used before the Captivity, which appear to have been still used by the Phœnicians in the Greek age, but those of the Assyrian Calendar, brought from the land of captivity. There were four "heads of the year" for various purposes of reckoning (Rosh hash Shanah.
​i, 1), but the new moon was fixed by actual observation, and not by a written calendar (Rosh hash Shanah, ii, 8). Sun dials were used for telling the time of day (Kelim, xii, 4, 5).
The Macedonian calendar was generally used by the Greeks in Palestine, as is clearly shown by many inscriptions; the calendar used by the natives of Palmyra was the same as that of the Arabs in the ninth century a.d., except the months which the latter called Tishri II and Kanun II; in Palmyra these were Kislul and Tebeth. The parallel calendars of the age may be given as below:—
| English. | Jewish. | Phœnician | Greek. | Palmyrene |
| April | Nisan | (Abib?) | Εανθικός | Nisan. |
| May | Iyar | (Zif?) | Αρτεμίσίός | Iyar. |
| June | Sivan | | Δαίσιός | Sivan. |
| July | Tammuz | | Πάνημος | Tammuz. |
| August | Ab | | Λῶος | Ab. |
| September | Elul | Phaloth | Γορπαῖος | Elul. |
| October | Tisri | Ethanim | Ὑπερβερεταΐος | Tisri. |
| November | Marchesvan | Bul | Δῖος | Kanoun. |
| December | Kisleu | | Ἀπελλαῖος | Kislul. |
| January | Tebeth | | Αὺδυναῖος | Tebeth. |
| February | Asbat | | Περίτιος | Shebat. |
| March | Adar | | Δύστρος | Adar. |
In this table the names in the last three columns are taken from extant inscriptions. The Attic calendar was not used. The Palmyrene is identical with the Jewish, except in the case of Kanun, and was adopted later by the Arabs. The Phœnicians seem to have retained the old Hebrew calendar, used before the Captivity, but the information at present available is fragmentary.
The Jewish festivals being those of the Bible require no special notice.
# Palestine Mandate

* Palestine Mandate, draft (July 1919).
* Palestine Mandate, draft (Sept 1919).
* Palestine Mandate, draft (Dec 1919).
* Palestine Mandate, draft (July 1920).
* Palestine Mandate, draft (Sept 1920).
* Palestine Mandate, draft (Dec 1920).
* Palestine Mandate, final version (1922).
# Palestine Exploration Fund - Quarterly Statement for 1894/Une Tablette Palestinienne Cunéiforme

UNE TABLETTE PALESTINIENNE CUNÉIFORME.
Par V. Scheil, O.P.
(From Maspero's "Recueil des Travaux" vol. xv, 137.)
La tablette reproduite ci-dessus a été découverte récemment à Gaza et adressée au Musée Impérial de Constantinople. Par le fond et la forme elle appartient à la collection d'El Amarna. Il y est question d'un Zimrida qui ne peut être que ce gouverneur de Lachis, ville voisine de Gaza, que nous connaissons déjà par une de ses lettres (Winckler-Abel 123), et qui fut, paraît-il, massacré par les rebelles, d'après une autre lettre de la même série (ibid, 124). Dans cette nouvelle tablette, un personnage sans titre donne avis à son correspondant des agissements de Dainu-Addi qui cherche à suborner Zimrida. Ou croit reconnaître dans ligne antépénultième le nom de Rabil, déja connu par la 143$^e$, ligne 37 d'El Amarna, où il est écrit avec d'autres signes.
Traduction.
A . . . . galbat [moi] . . . . abi, à, tes pieds je me prosterne. Sache que Dainu-Addi et Zimrida se sont réuins en conférence et que Dainu-Addi a dit à Limrida "Envoie vers moi Pisyara (?) . . . . deux . . . . et trois poignards et trois glaives. Si moi je marche (?) contre le pays du roi et si tu m'aides à m'en emparer, je restituerai ensuite [à qui de droit] le territoire qu'il s'était conquis." J'ai dit, envoie donc [des troupes] au devant de moi. J'ai dépêché Rabil . . . . [Tiens compte] de ces avis.
# O'Brien v. Miller

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United States Supreme Court
168 U.S. 287
O'Brien v. Miller
George A. Black and Sidney Chubb, for appellant.
Wilhelmus Mynderse, for appellees.
Mr. Justice WHITE 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
# O! for a closer walk with God

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
Walking with GOD by William Cowper
    O! for a closer walk with God,
    A calm and heav'nly frame;
    A light to shine upon the road
    That leads me to the Lamb!
    Where is the blessedness I knew
    When first I saw the LORD?
    Where is the soul-refreshing view
    Of JESUS, and his word?
    What peaceful hours I once enjoyed!
    How sweet their memory still!
    But they have left an aching void,
    The world can never fill.
    Return, O holy Dove, return,
    Sweet messenger of rest;
    I hate the sins that made thee mourn,
    And drove thee from my breast.
    The dearest idol I have known,
    Whate'er that idol be;
    Help me to tear it from thy throne,
    And worship only thee.
    So shall my walk be close with God,
    Calm and serene my frame;
    So purer light shall mark the road
    That leads me to the Lamb.