OpenLLM-France/wikimedia huggingface dataset:
# Cedar Rapids Company v. Herring

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
110 U.S. 27
Cedar Rapids Company v. Herring
No. 142
SAME
v. LAKE.1
No. 143.
SAME
v. IDDINGS.1
No. 144.
SAME
v. CUTLER.1
No. 145.
SAME
v. DUNDON.1
No. 146.
SAME
v. BROOKS.1
No. 147.
SAME
v. GREENSTREET.1
No. 148.
SAME
v. WOOSTER.1
No. 149.
SAME
v. BOYD.1
No. 150.
SAME
v. JEWELL and others.
No. 1,139.
January 7, 1884.
E. S. Bailey and Wm. L. Joy, for plaintiffs in error.
John § Monk, for defendants in error.
MILLER, J.

## Notes

* ↑ S.C. 16 N. W. Rep. 344.
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
# Celebrating 100 years of the Selbyville Volunteer Fire Company

Delivered on the floor of the United States House of Representatives on August 1, 2023
Mr. Speaker, I rise to celebrate the centennial anniversary of the Selbyville Volunteer Fire Company. Just over 100 years ago, a group of young men saw a need in their community, decided to act, and established this company. Now, a century later, it has grown into what it is today--a critical part of the Selbyville community with a legacy of exceptional service.
In addition to this occasion being a chance for fellowship and comradery between those in uniform, it is also an opportunity for the rest of us, whom the members of the Company serve, to pause and express our gratitude for their selfless and dangerous work.
To these firefighters: we in Delaware know the risk each of them takes when they put on their uniforms and go to work each day. And to take on these risks is as remarkable as it is inspiring. Our state would not enjoy the same peace of mind without people like them answering the call and volunteering their time to protect our communities.
In Delaware, we are incredibly proud to have so many wonderful volunteer firefighters up and down our state. I am proud to be their Congresswoman, and especially as a member of the Congressional Fire Services Caucus, I am proud to be their champion in the House of Representatives.
Again, Mr. Speaker, I would like to extend my congratulations to everyone at the Selbyville Volunteer Fire Company for this historic accomplishment and thank them for their selfless service. Here's to the next hundred years.
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
# Cedar Rapids Gas Light Company v. City of Cedar Rapids

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
223 U.S. 655
Cedar Rapids Gas Light Company v. City of Cedar Rapids
Argued: February 29, 1912. --- Decided: March 11, 1912
Messrs.James H. Trewin and John N. Hughes for plaintiff in error.
[Argument of Counsel from pages 656-666 intentionally omitted]
Messrs.James W. Jamison and William Chamberlain for defendants in error.
Mr. Justice Holmes 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
# Celebrate Immanuel’s Name

Celebrate Immanuel’s Name, the Prince of life and peace. God with us, our lips proclaim, our faithful hearts confess. God is in our flesh revealed; Heav’n and earth in Jesus join. Mortal with Immortal filled, and human with Divine.
Fullness of the Deity in Jesus’ body dwells, Dwells in all His saints and me when God His Son reveals. Father, manifest Thy Son; breathe the true incarnate Word. In our inmost souls make known the presence of the Lord.
Let the Spirit of our Head through every member flow; By our Lord inhabited, we then Immanuel know. Then He doth His Name express; God in us we truly prove, Find with all the life of grace and all the power of love.
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)/Hierapolis (1)

From volume 7 of the work.
Titular Archdiocese, metropolis of the Province of Euphrates, in the Patriarchate of Antioch. The native name, Mabog or Maboug, the Greeks make Bambyke and Seleucus Nicator transforms into Hierapolis or Hieropolis, both forms being found on the coins. This appellation of "Holy City" is an allusion to the celebrated temple erected to the Syrian goddess Atargatis or Derceto, who was also venerated at Palmyra, Ascalon, and elsewhere. The dove was sacred to this goddess, who is represented under the form of a woman-fish. The temple of Hierapolis was pillaged by Crassus at the time of his expedition against the Parthians. Lucian of Samosata tells us that numerous pilgrims repaired thither twice a year in order to pour water through the opening of an abyss. Under the Seleucides and the Romans, Hierapolis became a great commercial centre, a halting-place for the caravans going from Seleucia to Babylon. As the capital of the province of Commagene, or Euphrates, it became an important military stronghold where the Roman and Byzantine armies were concentrated, once the Persians had crossed the frontier and taken the first line of the defences. Julian the Apostate stopped here for some days before marching against Sapor. In 540 the city escaped pillage by the troops of Chosroes only by the payment of a heavy fine. Justinian fortified it, reducing the extent of the ramparts, which, with their numerous towers, also built by this emperor, are still standing. It requires about an hour to make the circuit of them. In 1068 the Emperor Romanus Diogenes took the city, thus staying the progress of the Turks.
Lequien (Or. Christ., II, 925-8) names ten bishops of Hierapolis. Among the best-known may be mentioned Alexander, an ardent advocate of the Nestorian heresy, who died in exile in Egypt; Philoxenus or Xenaia (died about 523), a famous Monophysite scholar; Stephen (c. 600), author of a life of St. Golindouch. Under the Patriarch Anastasius, in the sixth century, the metropolitan See of Maboug had nine suffragan bishoprics (Echos d'Orient, 14, 145). Chabot (Revue de l'orient chrétien, VI, 200) mentions thirteen Jacobite archbishops from the ninth to the twelfth century. One Latin bishop, Franco, in 1136, is known (Lequien, III, 1193). This see must not be confounded with Hierapolis in Arabia, a large number of whose titulars in the fifteenth century are mentioned by Eubel (II, 181). To-day Membidj is a caza of the sanjak and vilayet of Aleppo in a rich plain. The village is situated twenty miles west of the Euphrates, and contains 1500 inhabitants, all Circassians. The ruins of the city of Hierapolis are thirteen miles north, at Kara-Membidj, where remains of aqueducts and the Byzantine walls of Justinian are still to be seen.
CHESNEY, Expédition Euphrate, I, 5, 6; SMITH, Dictionary of Greek and Roman Geography, I, 1064; CHABOT, La frontière de l'Euphrate (Paris, 1907), 338-340; CUINET, La Turquie d'Asie, II (Paris, 1892), 218-20.
S. VAILHÉ
# Catholic Encyclopedia (1913)/Hesychius of Sinai

From volume 7 of the work.
A priest and monk of the Order of St. Basil in the Thorn-bush (Batos) monastery on Mt. Sinai, and ascetic author of the Byzantine period in literature. Nothing definite is known concerning his career or the exact time at which he lived. Only a few paltry fragments of the literary remains of this almost completely forgotten author have been preserved, and they have still to be collected and separately criticized. In manuscripts, as a rule, he is given the honorary title of "Our Holy Father" (tou hosiou patros hemon Hesychiou presbyterou) and, in cases where the authenticity of this title on a manuscript is certain, it is sufficient to distinguish him from others of the same name, and especially from the celebrated Hesychius of Jerusalem (q.v.). Examination of the Bible text on which the treatises of one or the other Hesychius are based is just as important a test as this external criterion; thus, Hesychius of Sinai in his Bible quotations regularly follows the version of the "Codex Sinaiticus". How much of the literary material in the latest edition of the works of the Fathers (Migne, P.G., XCIII, 787-1560), published without any attempt at critical selection under the title of "Hesychius, Presbyter of Jerusalem", should properly be ascribed to Hesychius of Sinai, can only be determined by monographic investigation. The pivotal point about which such investigation would turn is a collection of 200 ascetic maxims (Peri nepheos kai aretes, De temperantia et virtute) which Migne, loc. cit. 1479-1544, attributes to Hesychius of Jerusalem under a pseudonym, but which should, without doubt, be credited to Hesychius of Sinai. For the author of these maxims acknowledges, by a play on words (ho hesychias pheronymos), that his name is Hesychius and that he is a Basilian monk; furthermore a number of manuscripts support this intrinsic evidence (Bodl. Barocc. 118, saec. XII-XIII; Bodl. Laud. 21, saec. XIV; Bodl. Canon. 16, saec. XV; Mus. Brit. Burn. 113, saec. XV et al.). The text of the Migne edition could be completed and improved to particular advantage from English MSS. (Mus. Brit. Addit. 9347, saec. XII, and Bodl. Cromwell. 6, saec. XV). The fact that the maxims are dedicated to a certain Theodulus has given rise in certain manuscripts to the erroneous statement that Theodulus was their author. It cannot be determined here how many of these maxims were derived from older ascetics or how many were adopted by later ones. It is probable that the ascetic and Biblical-ascetic fragments that I have found in Turin Codices (B V 25, saec. XV, fol. 171-174 and C VI 8, saec. XIV, fol. 39 verso 41) under the name of "Our Holy Father Hesychius" should also be attributed to Hesychius of Sinai.
Michael Faulhaber.
# Catholic Encyclopedia (1913)/Hexateuch

From volume 7 of the work.
A name commonly used by the critics to designate the first six books of the Old Testament, i.e. the Pentateuch and Josue. The purpose of the name is to show that the five books of the Pentateuch, together with the book of Josue, form a literary whole. The name Hexateuch, in the intention of the critics, does not mean that the sources of these books are to be found only in the six books herein included. (See PENTATEUCH and JOSUE.)
WALTER DRUM
# Catholic Encyclopedia (1913)/Hierapolis (2)

From volume 7 of the work.
A titular see of Phrygia Salutaris, suffragan of Synnada. It is usually called by its inhabitants Hieropolis, no doubt because of its hieron (which was an important religious centre), is mentioned by Ptolemy (v, 2, 27), and by Hierocles (Synecd., 676, 9). It appears as a see in the "Notitiæ Episcopatuum" from the sixth to the thirteenth centuries. It has been identified as the modern village of Kotchhissar in the vilayet of Smyrna, near which are the ruins of a temple and the hot springs of Ilidja. Hierapolis once had the privilege of striking its own coins. We know three of its bishops: Flaccus, present at the Council of Nicæa in 325 and at that of Philippopolis in 347; Avircius, who took part in the Council of Chalcedon, 451; Michael, who assisted at the second Council of Nicæa in 787. St. Abercius, whose feast is kept by the Greek Church on 22 October, is celebrated in tradition as the first Bishop of Hierapolis. He was probably only a priest, and may be identical with Abercius Marcellus, author of a treatise against the Montanists (Eusebius, H.E., V, xvi) about the end of the second century. On the epitaph of Abercius and its imitation by Alexander, another citizen of Hierapolis, see ABERCIUS, INSCRIPTION OF. The town in question must not be confounded with another Hierapolis or Hieropolis, more important still, a see of Phrygia Pacatiana. Lequien in his "Oriens Christianus" makes this error (I, 831 sqq.). There is also another Hierapolis, a see of Isauria, suffragan of Seleucia (Lequien, II, 1025).
RAMSAY, Cities and Bishoprics of Phrygia (Oxford, 1895-1897); IDEM, Trois villes phrygiennes in Bulletin de correspondance hellénique, 1882, VI; DUCHESNE, Hierapolis, patrie d'Abercius in Revue des questions historiques (July, 1883).
S. Pétridès.
# Chinese Fairy Book (Richard Wilhelm)/20

XX
THE MORNING AND THE EVENING STAR
ONCE upon a time there were two stars, sons of the Golden King of the Heavens. The one was named Tschen and the other Shen. One day they quarreled, and Tschen struck Shen a terrible blow. Thereupon both stars made a vow that they would never again look upon each other. So Tschen only appears in the evening, and Shen only appears in the morning, and not until Tschen has disappeared is Shen again to be seen. And that is why people say: "When two brothers do not live peaceably with one another they are like Tschen and Shen."
Note: Tschen and Shen are Hesperus and Lucifer, the morning and evening stars. The tale is told in its traditional form.
# Chinese Fairy Book (Richard Wilhelm)/23

XXIII
THE FIRE-GOD
LONG before the time of Fu Hi, Dschu Yung, the Magic Welder, was the ruler of men. He discovered the use of fire, and succeeding generations learned from him to cook their food. Hence his descendents were intrusted with the preservation of fire, while he himself was made the Fire-God. He is a personification of the Red Lord, who showed himself at the beginning of the World as one of the Five Ancients. The Fire-God is worshiped as the Lord of the Holy Southern Mountain. In the skies the Fiery Star, the southern quarter of the heavens and the Red Bird belong to his domain. When there is danger of fire the Fiery Star glows with a peculiar radiance. When countless numbers of fire-crows fly into a house, a fire is sure to break out in it.
In the land of the four rivers there dwelt a man who was very rich. One day he got into his wagon and set out on a long journey. And he met a girl, dressed in red, who begged him to take her with him. He allowed her to get into the wagon, and drove along for half-a-day without even looking in her direction. Then the girl got out again and said in farewell: "You are truly a good and honest man, and for that reason I ​must tell you the truth. I am the Fire-God. Tomorrow a fire will break out in your house. Hurry home at once to arrange your affairs and save what you can!" Frightened, the man faced his horses about and drove home as fast as he could. All that he possessed in the way of treasures, clothes and jewels, he removed from the house. And, when he was about to lie down to sleep, a fire broke out on the hearth which could not be quenched until the whole building had collapsed in dust and ashes. Yet, thanks to the Fire-God, the man had saved all his movable belongings.
Note: "The Fire-God" (comp. with No. 15). The Holy Southern Mountain is Sung-Schan in Huan. The Fiery Star is Mars. The constellations of the southern quarter of the heavens are grouped by the Chinese as under the name of the "Red Bird." The "land of the four rivers" is Sitchuan, in the western part of present-day China.
# Chinese Fairy Book (Richard Wilhelm)/25

XXV
A LEGEND OF CONFUCIUS
WHEN Confucius came to the earth, the Kilin, that strange beast which is the prince of all four-footed animals, and only appears when there is a great man on earth, sought the child and spat out a jade whereon was written: "Son of the Watercrystal you are destined to become an uncrowned king!" And Confucius grew up, studied diligently, learned wisdom and came to be a saint. He did much good on earth, and ever since his death has been reverenced as the greatest of teachers and masters. He had foreknowledge of many things. And even after he had died he gave evidence of this.
Once, when the wicked Emperor Tsin Schi Huang had conquered all the other kingdoms, and was ​traveling through the entire empire, he came to the homeland of Confucius. And he found his grave. And, finding his grave, he wished to have it opened and see what was in it. All his officials advised him not to do so, but he would not listen to them. So a passage was dug into the grave, and in its main chamber they found a coffin, whose wood appeared to be quite fresh. When struck it sounded like metal. To the left of the coffin was a door, which led into an inner chamber. In this chamber stood a bed, and a table with books and clothing, all as though meant for the use of a living person. Tsin Schi Huang seated himself on the bed and looked down. And there on the floor stood two shoes of red silk, whose tips were adorned with a woven pattern of clouds. A bamboo staff leaned against the wall. The Emperor, in jest, put on the shoes, took the staff and left the grave. But as he did so a tablet suddenly appeared before his eyes on which stood the following lines:
O'er kingdoms six Tsin Schi Huang his army led,
To ope my grave and find my humble bed;
He steals my shoes and takes my staff away
To reach Shakiu—and his last earthly day!
Tsin Schi Huang was much alarmed, and had the grave closed again. But when he reached Schakiu he fell ill of a hasty fever of which he died.
Note: The Kilin is an okapi-like legendary beast of the most perfected kindness, prince of all the four-footed animals. The "Watercrystal" is the dark Lord of the North, whose element is water and wisdom, for which last reason Confucius is termed his son. Tsin Schi Huang (B.C. 200) is the burner of books and reorganizer of China famed in history. Schakiu (Sandhill) was a city in the western part of the China of that day.
# Chinese Fairy Book (Richard Wilhelm)/2

II
THE THREE RHYMSTERS
ONCE there were three daughters in a family. The oldest one married a physician, the second one married a magistrate; but the third, who was more than usually intelligent and a clever talker, married a farmer.
Now it chanced, once upon a time, that their parents were celebrating a birthday. So the three daughters came, together with their husbands, to wish them long life and happiness. The parents-in-law prepared a meal for their three sons-in-law, and put the birthday wine on the table. But the oldest son-in-law, who knew that the third one had not attended school, wanted to embarrass him.
"It is far too tiresome," said he, "just to sit here drinking: let us have a drinking game. Each one of us must invent a verse, one that rimes and makes sense, on the words: 'in the sky, on the earth, at the table, in the room.' And whoever cannot do so, must empty three glasses as a punishment."
All the company were satisfied. Only the third son-in-law felt embarrassed and insisted on leaving. But the guests would not let him go, and obliged him to keep his seat.
​Then the oldest son-in-law began: "I will make a start with my verse. Here it is:
"In the sky the phenix proudly flies,
On the earth the lambkin tamely lies,
At the table through an aneicnt book I wade,
In the room I softly call the maid."
The second one continued: "And I say:
"In the sky the turtle-dove flies round,
On the earth the ox paws up the ground,
At the table one studies the deeds of yore,
In the room the maid she sweeps the floor."
But the third son-in-law stuttered, and found nothing to say. And when all of them insisted, he broke out in rough tones of voice:
"In the sky—flies a leaden bullet
On the earth—stalks a tiger-beast,
On the table—lies a pair of scissos.
In the room—I call the stable-boy."
The other two sons-in-law clapped their hands and began to laugh loudly.
"Why the four lines do not rhyme at all," said they, "and, besides they do not make sense. A leaden bullet is no bird, the stable-boy does his work outside, would you call him into the room? Nonsense, nonsense! Drink!"
Yet before they had finished speaking, the third daughter raised the curtain of the women's room, and stepped out. She was angry, yet she could not suppress a smile.
"How so do our lines not make sense?" said she. "Listen a moment, and I'll explain them to you: In the sky our leaden bullet will shoot your phenix and ​your turtle-dove. On the earth our tiger-beast will devour your sheep and your ox. On the table our pair of scissors will cut up all your old books. And finally, in the room—well, the stable-boy can marry your maid!"
Then the oldest son-in-law said: "Well scolded! Sister-in-law, you know how to talk! If you were a man you would have had your degree long ago. And, as a punishment, we will empty our three glasses.
Note: This is also a fairy-tale traditionally handed down.
# Chinese Fairy Book (Richard Wilhelm)/24

XXIV
THE THREE RULING GODS
THERE are three lords: in heaven, and on the earth and in the waters, and they are known as the Three Ruling Gods. They are all brothers, and are descended from the father of the Monk of the Yanktze-Kiang. When the latter was sailing on the river he was cast into the water by a robber. But he did not drown, for a Triton came his way who took him along with him to the dragon-castle. And when the Dragon-King saw him he realized at once that there was something extraordinary about the Monk, and he married him to his daughter.
From their early youth his three sons showed a preference for the hidden wisdom. And together ​they went to an island in the sea. There they seated themselves and began to meditate. They heard nothing, they saw nothing, they spoke not a word and they did not move. The birds came and nested in their hair; the spiders came and wove webs across their faces; worms and insects came and crawled in and out of their noses and ears. But they paid no attention to any of them.
After they had meditated thus for a number of years, they obtained the hidden wisdom and became gods. And the Lord made them the Three Ruling Gods. The heavens make things, the earth completes things, and the waters create things. The Three Ruling Gods sent out the current of their primal power to aid in ordering all to this end. Therefore they are also known as the primal gods, and temples are erected to them all over the earth.
If you go into a temple you will find the Three Ruling Gods all seated on one pedestal. They wear women's hats upon their heads, and hold scepters in their hands, like kings. But he who sits on the last place, to the right, has glaring eyes and wears a look of rage. If you ask why this is you are told: "These three were brothers and the Lord made them the Ruling Gods. So they talked about the order in which they were to sit. And the youngest said: 'To-morrow morning, before sunrise, we will meet here. Whoever gets here first shall have the seat of honor in the middle; the second one to arrive shall have the second place, and the third the third.' The two older brothers were satisfied. The next morning, very early, the youngest came first, seated himself in the middle place, and became the god of the waters. The middle brother came next, sat down on the left, and became the god of the heavens. Last of all came the oldest brother. ​When he saw that his brothers were already sitting in their places, he was disgusted and yet he could not say a word. His face grew red with rage, his eyeballs stood forth from their sockets like bullets, and his veins swelled like bladders. And he seated himself on the right and became god of the earth." The artisans who make the images of the gods noticed this, so they always represent him thus.
Note: "The Three Ruling Gods" is set down as told by the people. It is undoubtedly a version of the Indian Trimurti. The meaning of the terrible appearance of the third godhead, evidently no longer understood by the people, points to Siva, and has given rise to the fairy-tale here told. As regards the Monk of the Yang-tze-Kiang, comp. with No. 68.