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# Gems of Chinese Literature/The Lady Chang-For her Husband’s Life

THE LADY CHANG.
10th century a.d.
[Wife of the patriot statesman Yang Chi-Shêng.]
MAY it please your Majesty,
My husband was chief minister in the Cavalry Department of the Board of War. Because he advised your Majesty against the establishment of a tradal mart, hoping to prevent Ch‘ou Luan from carrying out his design, he was condemned only to a mild punishment; and then when the latter suffered defeat, he was restored to favour and to his former honours.
Thereafter, my husband was for ever seeking to make some return for the Imperial clemency. He would deprive himself of sleep. He would abstain from food. All this I saw with my own eyes. By-and-by, however, he gave ear to some idle rumour of the market-place, and the old habit came strong upon him. He lost his mental balance. He uttered wild statements, and again incurred the displeasure of the Throne. Yet he was not slain forthwith. His punishment was referred to the Board. He was beaten: he was thrown into prison. Several times he nearly died. His flesh was hollowed out beneath the scourge: the sinews of his legs were severed. Blood flowed from him in bowlfuls, splashing him from head to foot. Confined day and night in a cage, he endured the utmost misery.
Then our crops failed, and daily food was wanting in our poverty-stricken home. I strove to earn money by spinning, and worked hard for the space of three years, during which period the Board twice addressed the Throne, receiving on each occasion an Imperial rescript that my husband was to await his fate in gaol. ​But now, I hear, your Majesty has determined that my husband shall die, in accordance with the statutes of the Empire. Die as he may, his eyes will close in peace with your Majesty, while his soul seeks the realms below.
Yet I know that your Majesty has a humane and kindly heart; and when the creeping things of the earth,―nay, the very trees and shrubs,―share in the national tranquillity, it is hard to think that your Majesty would grudge a pitying glance upon our fallen estate. And should we be fortunate enough to attract the Imperial favour to our lowly affairs, that would be joy indeed. But if my husband’s crime is of too deep a dye, I humbly beg that my head may pay the penalty, and that I be permitted to die for him. Then, from the far-off land of spirits, myself brandishing spear and shield, I will lead forth an army of fierce hobgoblins to do battle in your Majesty’s behalf, and thus make some return for this act of Imperial grace.
* ↑ At the frontier, between China and Tartary, the alleged object of which was to keep China supplied with a fine breed of Tartar horses. Ch‘ou Luan was a statesman and general in favour of the project, until complications arose and he was beaten by the Tartars in a pitched battle.
* ↑ Her husband was executed in 1556.
# Gems of Chinese Literature/The Lady Chang-In her Husband’s Stead

THE LADY CHANG.
16th century a.d.
[Wife of Shên Shu. Her husband fell a victim to the influence of a powerful rival and was imprisoned for fifteen years, being liberated (1567) on the fall of his rival through the joint petition, given below, by his wife and concubine.]
MAY it please your Majesty,
My husband was a Censor attached to the Board of Rites. For his folly in recklessly advising your Majesty, he deserved indeed a thousand deaths; yet, under the Imperial clemency, he was doomed only to await his sentence in prison.
Since then, fourteen years have passed away. His aged parents are still alive, but there are no children in his hall, and the wretched man has none on whom he can rely. I alone remain―a lodger at an inn, working day and night at my needle to provide the necessaries of life; encompassed on all sides by difficulties; to whom every day seems a year.
My father-in-law is eighty-seven years of age. He trembles on the brink of the grave. He is like a candle in the wind. I have naught wherewith to nourish him alive, or to honour him when dead. I am a lone woman. If I tend the one, I lose the other. If I return to my father-in-law, my husband will die of starvation. If I remain to feed him, my father-in-law may die at any hour. My husband is a criminal bound in gaol. He dares give no thought to his home. Yet can it be that when all living things are rejoicing in life under the wise and generous rule of to-day, we alone should taste the cup of poverty and distress, and find ourselves beyond the pale of universal peace?
Oft, as I think of these things, the desire to die comes upon me; but I swallow my grief and live on, trusting in providence for some happy termination, some moistening with the dew of Imperial ​grace. And now that my father-in-law is face to face with death; now that my husband can hardly expect to live I venture to offer this body as a hostage, to be bound in prison, while my husband returns to watch over the last hours of his father. Then, when all is over, he will resume his place and await your Majesty’s pleasure. Thus, my husband will greet his father once again, and the feelings of father and child will be in some measure relieved. Thus, I shall give to my father-in-law the comfort of his son, and the duty of a wife towards her husband will be fulfilled.
# Gems of Chinese Literature/Sung Tz‘ŭ-The Death-Limit

SUNG TZ‘Ŭ.
Middle of 13th century a.d.
[A scholar who is known for a work entitled “The Washing Away of Wrongs.” It is a handbook of instructions to coroners; and until recent years it was always carried by magistrates to the inquests over which they had to preside. Its opening words may perhaps help to dispel certain false ideas as to the value of human life in China.]
Murders are rarely the result of premeditation, but can be traced in the majority of cases to a brawl. The statute which treats of wounding in a brawl attaches great weight to the death-limit, which means that the wounded man be handed over to the accused to be taken care of and provided with medical aid, and that a limit of time be fixed, on the expiration of which, punishment be awarded according to circumstances. Now the relatives of a wounded man, unless their ties be of the closest, generally desire his death that they may extort money from his slayer; but the accused wishes him to live that he himself may escape death, and therefore leaves no means untried to restore him to health. This institution of the death-limit is a merciful endeavour to save the lives of both.
# Gems of Chinese Literature/Sung Yü-Unpopularity

SUNG YÜ
3rd and 4th centuries b.c.
[Nephew of the famous Ch'ü P'ing, and like his uncle a statesman and a poet. His poems are included among the “Rhapsodies of Ch‘u.”]
THE Prince of Ch'u said to his prime minister, “What have you done that should cause the officers and people of this State to abuse you so clamorously?”
“Abuse me indeed they do,” replied the minister; “but pardon my boldness, and I will explain. A stranger was singing in one of our villages the other day, and this was the subject of his lay:―There is the music of the masses; there is the music of a narrower circle; that of a narrower circle still; and lastly, the classical music of the cultured few. This classical music is too lofty, and too difficult of comprehension, for the masses.
“Among birds there is the phœnix: among fishes, the leviathan. The phœnix soars aloft, cleaving the red clouds, with the blue firmament above it, away into the uttermost realms of space. But what can the poor hedge-quail know of the grandeur of heaven and earth? The leviathan rises in the morning in one ocean to go to rest at night in another. But what can the minnow of a puddle know of the depth of the sea?
“And there are phœnixes and leviathans, not only among birds and fishes, but among men. There is the Sage, full of nervous thought and of unsullied fame, who dwells complacently alone. What can the vulgar herd know of me?”
* ↑ Sc. to the writer.
* ↑ It is vulgarly believed that the Chinese have no music―worthy the name. That they had what they themselves were pleased to call music, a thousand years before Christ, is beyond all doubt; and an idea of its æsthetic value may be gathered from the following extracts from the Tso Chuan (see p. 5):― They sang to him the Odes of Chou. “Admirable!” said he; “this is the expression of earnest endeavour, without any resentment.” They sang to him the Odes of P'ei. “Admirable!” said he; “here are those who sorrow, and yet are not distressed.”They sang to him the Odes of Pin. “Admirable!” said he; “they are expressive of enjoyment without license.” They sang to him the Odes of Wei. “Admirable!” said he; “what harmony! Here is grandeur with delicacy, like a defile, dangerous, yet easily traversed.” Their ancient music, however, disappeared, and with it the Canon of Music which was formerly included among the Six Classics (now Five), at some period subsequent to the campaign of Alexander the Great in Central Asia. The music of Greece took its place; “cette fille ailée,” said Professor Chavannes, “du génie hellenique erra jusque chez les Chinois qui furent émerveillés de sa beauté, mais qui ne surent pas lui conserver sa pureté native.”
# Gambino v. United States

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United States Supreme Court
275 U.S. 310
Gambino v. United States
Argued: Oct. 12 and 13, 1927. --- Decided: Dec 12, 1927
Mr. Irving K. Baxter, of Utica, N. Y., for petitioners.
The Attorney General and Mrs. Mabel Walker Willebrandt, Asst. Atty. Gen., for the United States.
[Argument of Counsel from page 311 intentionally omitted]
Mr. Justice BRANDEIS 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
# Game Called

Originally published in the New York Sun, August 17, 1948, this is Grantland Rice's elegy in memory of Babe Ruth, who died the previous evening, at the age of 53.
GAME CALLED
This work is in the public domain in the United States because it was legally published within the United States (or the United Nations Headquarters in New York subject to Section 7 of the United States Headquarters Agreement) before 1964, and copyright was not renewed.
* For Class A renewal records (books only) published between 1923 and 1963, check the Stanford University Copyright Renewal Database.
* For other renewal records of publications between 1922–1950, see the University of Pennsylvania copyright records.
* For all records since 1978, search the U.S. Copyright Office records.
Works could have had their copyright renewed between January 1st of the 27th year after publication or registration and December 31st of the 28th year. As this work's copyright was not renewed, it entered the public domain on January 1st of the 29th year.
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It is imperative that contributors ascertain that there is no evidence of a copyright renewal before using this license. Failure to do so will result in the deletion of the work as a copyright violation.
Public domainPublic domainfalsefalse
# Gamiani, or Two Passionate Nights

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Translation published in 1908.
GAMIANI
I
GAMIANI
OR TWO PASSIONATE NIGHTS by
Baron ALCIDE de M***
A literal translation of the original French edition (Brussels, 1833)
LONDON
1908
* Preface
* Extract from the memoirs of the countess of C*** concerning the author of Gamiani
* First part
* Second part
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# Great Expectations (1st edition)/Volume 3

GREAT EXPECTATIONS
BY
CHARLES DICKENS.
IN THREE VOLUMES. VOL. III.
LONDON: CHAPMAN AND HALL, 193, PICCADILLY.
MDCCCLXI.
[The right of translation is reserved.]
* Chapter I
* Chapter II
* Chapter III
* Chapter IV
* Chapter V
* Chapter VI
* Chapter VII
* Chapter VIII
* Chapter IX
* Chapter X
* Chapter XI
* Chapter XII
* Chapter XIII
* Chapter XIV
* Chapter XV
* Chapter XVI
* Chapter XVII
* Chapter XVIII
* Chapter XIX
* Chapter XX
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
# Gonzales v. United States (348 U.S. 407)

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## Dissenting Opinions

    Reed
    Minton
United States Supreme Court
348 U.S. 407
Gonzales v. United States (348 U.S. 407)
Argued: Feb. 1, 2, 1955. --- Decided: March 14, 1955
Mr.
Hayden C. Covington, Brooklyn, N.Y., for petitioner.
Mr.John F. Davis, Washington, D.C., for respondent.
Mr. Justice CLARK 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
# Gonzales v. United States (348 U.S. 407)/Dissent Minton

* Court Documents
* Case Syllabus
* Opinion of the Court
* Dissenting Opinions Reed Minton
United States Supreme Court
348 U.S. 407
Gonzales v. United States (348 U.S. 407)
Argued: Feb. 1, 2, 1955. --- Decided: March 14, 1955
Mr. Justice MINTON, dissenting.
Because the regulations of the Board did not require the Department of Justice to send petitioner a copy of its advisory report, and since the petitioner did not request that he be allowed to see the report or a summary thereof, the action of the Board was not arbitrary and capricious. The Board did not lose its jurisdiction or act beyond it. I would affirm.

## 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
# Gonzales v. United States

* Search for titles containing or beginning with: "Gonzales v. United States."
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This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* Gonzales v. United States (63 U.S. 161)
* Gonzales v. United States (348 U.S. 407)
* Gonzales v. United States (364 U.S. 59)
# Gonzales v. Ross

* related portals: Supreme Court of the United States.
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United States Supreme Court
120 U.S. 605
Gonzales v. Ross
[Syllabus from pages 605-607 intentionally omitted] H. E. Barnard, for plaintiffs in error.
C. W. Ogden and B. Coopwood, for defendants in error.
BRADLEY, J.

## 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).
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# Gems of Chinese Literature/Ma Yüan-Ambition

MA YÜAN.
Died a.d. 49.
[Popularly known as the “Wave-quelling General.” A famous commander, who crushed a dangerous rebellion in Tonquin, organised by a native Joan of Arc with a view to shake off the suzerainty of China. Was also successfully employed against the Huns and other border tribes.]
MY younger brother used often to find fault with my indomitable ambition. He would say, “The man of letters requires food and clothing only. A modest carriage and a humble hack; some small official post in a quiet place, where he may win golden opinions from the surrounding villagers―that should suffice. Why toil and strive for more?”
Later on, when away in the far barbarian south, before the rebellion was stamped out―a bog beneath my feet, a fog above my head, so that I have even seen kites drop dead in the water, killed by the poisonous vapours of the place―then I used to lie and muse upon the other view of life which my brother had set before my eyes.
And now that, thanks to you my brave comrades, my efforts have been crowned with success, and I have preceded you on the path to glory and honour―I have cause both for joy and for shame.
# Gems of Chinese Literature/Mo Ti-Love One Another

MO TI.
4th and 5th centuries b.c.
[A philosopher of the Sung State, who flourished in the days between Confucius and Mencius, and who propounded a doctrine of “universal love,” in opposition to the “selfish” school of Yang Chu, as the proper foundation for organized society. He showed that under such a system all the calamities which men bring upon one another would altogether disappear, and that the peace and happiness of the Golden Age would be renewed. He was vigorously denounced by Mencius, who exhibited the unpractical side of an otherwise fascinating doctrine. See Liang Ch'i-ch'ao.]
THERE are two men, one of whom discriminates in his love for his fellows; the other loves all men equally. The former argues, “I cannot feel for my friend so strongly as I feel for myself, neither can I feel for my friend's parents so strongly as I feel for my own parents.” As a consequence of this, he may see his friend hungry, and will not feed him; he may see him cold, and will not clothe him; he may see him sick, and will not nurse him; he may see him dead, and will not bury him. Not so the latter; he will not argue thus nor will he act thus, but he will say, “He who wishes to attain distinction among men, will feel for his friend as he feels for himself, and for his friend's parents as for his own.” Therefore, when he sees his friend hungry, he will feed him; cold, he will clothe him; sick, he will nurse him; and dead, he will bury him. Such will be the language of one who loves all men equally, and such will be his behaviour.
Of old, Duke Wên liked his soldiers to wear coarse clothes; and therefore all his Ministers wore sheepskin robes, leather sword-belts, and caps of rough silk, both when having audience and when on duty at Court. Why did they do this?―The Duke liked it, and therefore his Ministers did it.
Of old, Duke Ling liked his soldiers to have small waists; and therefore his Ministers made it their rule to have only one ​meal a day. They drew in their breath before buckling on their belts; they held on to the wall to help themselves to get up; and by the end of a year they were all in danger of turning black from starvation. Why did they do this?―The Duke liked it, and therefore his Ministers did it.
Of old, Prince Kou Chien liked his soldiers to be brave, and instructed his Ministers to train them accordingly. When they had followed out these orders, the Prince set fire to a ship in order to test the soldiers, crying out, “All our State jewels are on board!” He then beat the Drum for advance; and when the soldiers heard its irregular rattle, they rushed headlong to trample out the fire, about a hundred men losing their lives in the attempt, whereupon the Prince beat the gong for retreat.
Now, to achieve fame by scanty food, or coarse clothes, or loss of life, is repugnant to the feelings of people in general; but if they are ready to face such trials merely to gratify their sovereign, how much more could they not achieve if stimulated by mutual love and by mutual interests?
# Gems of Chinese Literature/Mêng Tzŭ-Abdication of Emperor Yao

A disciple asked, saying, “Is it true that Yao (2357 b.c.) gave the throne to Shun (2255 b.c.)?” “It is not true,” replied Mencius; “the Son of God cannot take the throne and give it to any one.” “Yes,” said the disciple, “but Shun got it. Who gave it to him?” “God gave it to him.” “Oh, God gave it to him, did He? Were there any particular commands as to what his duties would be.” “No,” replied Mencius; “God does not speak. God made manifest His will through Shun's own behaviour.” “Oh,” said the disciple, “through Shun's own behaviour, was it? How did He manage that?” “The Son of God,” replied Mencius, “can recommend any one to God, but he cannot make God give that man the throne. Just so, the feudal nobles can recommend any one to the Son of God, but they cannot make the Son of God appoint that man to be a feudal noble. Likewise, a Minister can recommend any one to his suzerain, but he cannot make his suzerain appoint that man to be a Minister. In those days of old, Yao recommended Shun to God, and God accepted him; he let the people see what sort of man Shun was, and the people accepted him. Therefore I said, God does not speak; He manifests his will through behaviour.” “May I ask,” said the disciple, “how this was managed.” “Yao,” replied Mencius, “caused Shun to preside over the sacrifices; and as the spirits were well pleased, God accepted him. Yao also caused him to preside over the conduct of affairs; and as affairs were well administered and a general wellbeing prevailed, the people accepted him. Thus, it was God and the people who gave Shun the throne; and therefore I said that the Son of God cannot give the throne to any one.
* ↑ For more about Shun, see Yang Chu. “On Self Sacrifice.”
* ↑ More commonly called the “Son of Heaven”; but now that the word t'ien has been shown to mean an anthropomorphic Deity―to all intents and purposes the Deity, as universally recognized,―it seems only proper to use the term “God” without reserve. That t'ien tzŭ means the “Son of God” is also beyond the reach of argument. This phraseology may doubtless shock many who are more concerned with accidentals than with essentials. It must however be remembered that priority is on the side of the Chinese, who created the term and used it widely centuries before the Christian era.
# Gems of Chinese Literature/Mêng Tzŭ-Charity of Heart

There are dignities of God, and there are dignities of man. Charity of heart, duty towards one's neighbour, loyalty, and truth―these are the dignities of God. To be a duke, a minister of State, or a high official―these are the dignities of man. The men of old cultivated the dignities of God, and the dignities of man followed. The men of to-day cultivate the dignities of God in order to secure the dignities of man; and when they have obtained the dignities of man, they cast aside all further thought of the dignities of God. In this they greatly err, and the probability is that they will lose their dignities of man as well.
Charity of heart is the noblest gift of God; it is a house, so to speak, in which a man may live in peace. No one can prevent us from possessing this gift; if we have it not, that is due to our own folly.
Charity of heart subdues uncharitableness just as water subdues fire. But people nowadays employ charity of heart much in the same way as if they were to try to put out a blazing cartload of firewood with a single cupful of water; and then when they fail to put out the flames, they turn round and blame the water.
# Gems of Chinese Literature/Mo Ti-Divine Vengeance

MO TI.
4th and 5th centuries b.c.
[A philosopher of the Sung State, who flourished in the days between Confucius and Mencius, and who propounded a doctrine of “universal love,” in opposition to the “selfish” school of Yang Chu, as the proper foundation for organized society. He showed that under such a system all the calamities which men bring upon one another would altogether disappear, and that the peace and happiness of the Golden Age would be renewed. He was vigorously denounced by Mencius, who exhibited the unpractical side of an otherwise fascinating doctrine. See Liang Ch'i-ch'ao.]
If we do not do that which God wishes us to do, but do that which God wishes us not to do, then God too will not do that which we wish Him to do, but will do that which we wish Him not to do. What are those things which men wish not to suffer?―disease, misfortune, and bewitchment. Now, if we do not do what God wishes us to do, but do that which He does not wish us to do, we shall drag the myriad people of the empire along with us into misfortune and bewitchment.