OpenLLM-France/wikimedia huggingface dataset:
# Odell v. F. C. Farnsworth Company

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
250 U.S. 501
Odell v. F. C. Farnsworth Company
Argued: March 24, 1919. --- Decided: June 9, 1919
Mr. Samuel E. Darby, of New York City, for appellant.
Mr. Edmund H. Parry, of Washington, D. C., for appellees.
Mr. Justice CLARKE 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
# Odes (Bible)

Odes is a book of the Hebrew Bible. It is accepted as canonical only by Eastern Orthodox Christians.
English-language translations of Odai include:
# Odes of Horace, Book 5/Acknowledgement

​DOCTIS viris Ioanni Powell, Ronaldo Knox (qui in apparatu critico praecipue elaboravit) Oxoniensibus, Allano Ramsay Cantabrigiensi maximae ct meritae grates sunt agendae; quorum nisi continua auxilio innixi essemus, nunquam profecto fieri potuisset ut haec libri quinti quae nunc prodit forma legentibus offerretur.
Aliis alia debentur. Nam cum scriptor ingeniosissimus Rudyardus Kipling utpote studiis Horatianis iam antea deditus duo carmina (primum videlicet, et sextum) latebris extracta non modo Anglice reddiderit verum et aliis quoque libellis inseruerit, agnoscitur comitas iterum ut appareant quae iam omnibus placuerunt permittentis.
Neque obliviscendum est eiusdem aut diligentia aut fortuna repertum esse et nobis benignissime donatum fragmentum illud quod undecunque profectum in extrema libri huius pagina legitur.
# Odes of Horace, Book 5/Appendix

​CARMEN ut videtur sextum incertae aetatis scholiasta pedestri oratione Anglice ita reddidit:
Weapons too faithful offer them using all things mixed with blood and he who loudly brings false charges exhausts the unique hour capable of preserving works. It was related to us wandering outside, nor did we reject black wisdom; our strong fame having been poured out like hard sand, the day demanding it, to add margins to recently sanctified substructures so soft that they fear waves more than words.
Like as mountains are not seen to be high unless fields have been left, so those making places for peoples about to stand are not beheld by anyone on the spot. Lacking integuments for their countenance of the sort afforded by graves or insignia, their friends and enemies too asserting them to be equal in stature, they sell themselves cheap in order to purchase dear things. Venal persons lying down through the nights, they themselves rise to a man to prove arches never-sleeping and immense marbles to which too many things are confided for fear of hidden weights to be imposed by following ages. They do not look at laurels or spectacles nor even at peace, a traitress, till she is proper. In the meantime, they support cold hands, and virtues. Those whom they have freed from chains to play in arenas built for libidinous ​games, gnaw at them hesitatingly and they cherish strength destined to push aside their strengths.
Smaller men pretend to seek larger things which, not being found, they sit down like doctors to measure spirits descending into profound earth and, spotted all over, none the less elevating all things towards the breath of morning. But these persons labour like dumb stars or rivers or ages with mouths hardly opened, revealing the council of Gods not of mankind. Having gained anything they do not beg for triumphs nor, being lost, consider themselves excused. The images having been drawn into the city, it is of no interest whether those pulling shall have been rewarded by death or thin white money. Moreover, if the temples remain, why are you or I ashamed or proud that we had been either imprisoned or set upon a throne before taciturn thresholds?
FINIS.
# Oden v. Brittain

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
396 U.S. 1210
Oden v. Brittain
Oscar W. Adams, Jr., Jack Greenberg, James M. Nabrit III, and Norman C. Amaker, on the application.
Mr. Justice BLACK, Circuit Justice.
This is an application presented to me as a Circuit Justice for an injunction to prevent the City of Anniston, Alabama, from holding a local election on September 2, 1969-merely a few days from now-to select five members of a newly formed city council in accordance with a state law which authorizes Anniston to change from a commission to a council-manager form of government. See City Manager Act of 1953, Ala. Code App. § 1124 et seq. (1958).
The applicants, all Negro citizens of Anniston, claim that the election, if held, would violate the terms of § 5 of the Voting Rights Act of 1965, 79 Stat. 439, 42 U.S.C. § 1973c (1964 ed., Supp. I), which provides that certain Southern States or political subdivisions thereof may not make any change in the procedure of elections in effect as of November 1, 1964, unless the change is either (1) submitted to the United States Attorney General in Washington for review and he does not object, or (2) submitted to the United States District Court for the District of Columbia that after a hearing permits the change to be made. This procedure is of course a highly unusual departure from the basic rights of local citizens to govern their own affairs. In this case all Anniston is preparing to do is to change from a three-member commission, elected at large, to a five-member council, also elected at large.
Last Term this Court decided, over my dissent, a case which lends considerable support to the applicants' request that no election be held until officials in Washington approve it. See Allen v. State Board of Elections, 393 U.S. 544, 89 S.Ct. 817, 22 L.Ed.2d 1 (1969). Even were I to accept the majority's view in that case, I do not feel that decision necessarily controls the present situation which presents many material factual differences. More importantly I remain firmly convinced that the Constitution forbids this unwarranted and discriminatory intervention by the Federal Government in state and local affairs. See South Carolina v. Katzenbach, 383 U.S. 301, 355-362, 86 S.Ct. 803, 832-835, 15 L.Ed.2d 769 (1966) (opinion of Black, 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).
Public domainPublic domainfalsefalse
# Odes (Horace)

The Odes are a four-book collection of poems by Roman poet Horace. The first three books were published in 23 BCE, and the fourth book in 13 BCE.
English-language translations of Carmina include:
* The Odes, translated by John Conington in The Odes and Carmen Saeculare (1872)
* Books of Odes, translated by Christopher Smart in The works of Horace (c. 1906)
* Odes, translated by Wikisource

### Individual Odes

* Nunc est bibendum (Ode 1.37)
* Divis orte bonis (Ode 4.5)

### See also

* Odes of Horace, Book 5, a collection of poems in the style of Horace, by Rudyard Kipling and Charles Larcom Graves (1921)
# Oden v. Brittain/Opinion of the Court

* Court Documents
* Case Syllabus
* Opinion of the Court
United States Supreme Court
396 U.S. 1210
Oden v. Brittain
Intervention by the federal courts in state elections has always been a serious business. Here the city has already incurred considerable expense in preparing for an election to be held within the next three weeks. If this election were held, applicants could later bring suit to have it set aside. I thus do not see why these plans should be stopped in midstream in a case in which the legal issues are unclear, when the election cannot result in the severe irreparable harm necessary to justify the issuance of the extraordinary remedy of an injunction by an individual Justice.
In addition to the foregoing factors, the three-judge panel designated to hear this case has not yet considered the request for an injunction. While the applicants allege that the panel cannot be convened prior to the date set for the election, they have not shown that the possibilities of obtaining an immediate hearing before some three-judge court have been exhausted. There is no indication that the assistance of the Chief Judge of the Fifth Circuit, who is statutorily required by 28 U.S.C. § 2284(1) to designate the members of the panel, has been sought. In this situation I have considerable doubt as to my authority to grant the requested relief. See Sup.Ct.Rules 18(2), 27 and 51(2). Therefore I decline to issue the requested injunction. Since, however, the problem is substantial and there is room for disagreement, I deny the application without prejudice to the rights of the applicants to request relief from other members of this Court. See Sup.Ct.Rule 50(5).
Application denied without prejudice.

## 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
# Odes

* Search for titles containing or beginning with: "Odes."
* sister projects: Wikipedia article, Wikidata item.
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.
* Odes, a collection of Latin lyric poems by Horace
* Odes, a book of the Bible accepted in the Eastern Orthodox canon but otherwise excluded as apocryphal
* Odes, a work by Laurence Binyon

## See also

* Ode
# Odes of Horace, Book 5

This work is a collection of poems parodying the style of the Roman poet Horace. It is titled as if it were a translation of a previously-unknown fifth book of Horace's Odes, but in fact the poems are original to Kipling and Graves. The original edition also included translations of these poems into Latin, by Alfred D. Godley, Monsignor Ronald Knox, Allen Ramsay and John Powell.
Q. HORATI FLACCI
CARMINUM LIBRUM QUINTUM
A RUDYARDO KIPLING ET CAROLO GRAVES ANGLICE REDDITUM
ET VARIORUM NOTIS ADORNATUM AD FIDEM CODICUM MSS. EDIDIT
ALUREDUS D. GODLEY
NOVO PORTU E TYPOGRAPHEO YALENSI MDCCCCXXI
page
CARMINUM
LIBER QUINTUS
page
* Acknowledgement
* Preface
* I.
* II.
* III.
* IV.
* V.
* VI.
* VII.
* VIII.
* IX.
* X.
* XI.
* XII.
* XIII.
* XIV.
* XV.
* Appendix
page
PRINTED IN THE UNITED STATES OF AMERICA
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 1944, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 79 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
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 2/Canons/Canon LXXIX

Canon LXXIX.
As we confess the divine birth of the Virgin to be without any childbed, since it came to pass without seed, and as we preach this to the entire flock, so we subject to correction those who through ignorance do anything which is inconsistent therewith. Wherefore since some on the day after the holy Nativity of Christ our God are seen cooking σεμίδαλῖν , and distributing it to each other, on pretext of doing honour to the puerperia of the spotless Virgin Maternity, we decree that henceforth nothing of the kind be done by the faithful. For this is not honouring the Virgin (who above thought and speech bare in the flesh the incomprehensible Word) when we define and describe, from ordinary things and from such as occur with ourselves, her ineffable parturition. If therefore anyone henceforth be discovered doing any such thing, if he be a cleric let him be deposed, but if a layman let him be cut off.
Notes.
Ancient Epitome of Canon LXXIX.
Whoever after the feast of the Mother of God shall prepare σεμίδιλιν (semilam) or anything else on account of what is called puerperia, let him be cut off.
As the Catholic Church has always taught the Virgin-birth as well as the Virgin-conception of our Blessed Lord, and has affirmed that Mary was ever-virgin, even after she had brought forth the incarnate Son, so it follows necessarily that there could be no childbed nor puerperal flux. It need hardly be remarked here that besides other texts that of the prophet is considered as teaching thus much, “Behold the Virgin (ha alma) shall conceive and bear a son,” she that “bare” as well as she that “conceived” being a virgin. Some commentators have taken ἐπιλόχεια for the afterbirth, but Christian Lupus, as Van Espen notes, has pointed out that the early fathers seem to have recognized that the Virgin did have the “afterbirth,” and this St. Jerome expressly teaches in his book, Contra Helvidium.
The Greeks, however, understood it as I have translated, and the witness of Zonaras will be sufficient. The words λοχος, λοχαιος and the like all signify “lying in,” “a place of lying in,” and Liddell and Scott say that the latter word is used of “bearing down like heavy ears of corn,” which would well express the labour pains.
Zonaras.
This canon teaches that the parturition of the holy Virgin was without any childbed. For childbed (puerperium) is the emission of the fœtus accompanied by pain and a flux of blood: but none of us ever believed that the Mother of God was subjected to sufferings of this sort, for these are the consequents of natural conception, but her conception was supernatural; and by the Holy Spirit it was brought to pass that she was not subjected to those evils which rightly are attached to natural parturition.
On this canon should be read the extensive treatment of Asseman (Bib. Juris Orient., Tom. v., pp. 193 et seqq.)

## Footnotes

* ↑ The Latin adds “and measure.”
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 2/Canons/Canon LXXV

Canon LXXV.
We will that those whose office it is to sing in the churches do not use undisciplined vociferations, nor force nature to shouting, nor adopt any of those modes which are incongruous and unsuitable for the church: but that they offer the psalmody to God, who is the observer of secrets, with great attention and compunction. For the Sacred Oracle taught that the Sons of Israel were to be pious.
Notes.
Ancient Epitome of Canon LXXV.
Inordinate vociferation of the psalms is not allowed, nor he that adopts things unsuited to the churches.
This question of the character of church-music was one early discussed among Christians, and (long before the time of this synod), St. Augustine, in debating as to whether the chanting or the reading of the psalter was the more edifying, concludes, “when the psalms are chanted with a voice and most suitable modulation (liquida voce et convenientissima modulatione), I recognize that there is great utility in the practice,” and further on he adds that singing is to be the rather approved, because “by the delight given to the ears the infirm soul is worked up to pious aspirations.” (Confess. Lib. x., cap. xxxiij.).

## Footnotes

* ↑ The Latin adds, “and holy.”
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 2/Canons/Canon LXXVI

Canon LXXVI.
It is not right that those who are responsible for reverence to churches should place within the sacred bounds an eating place, nor offer food there, nor make other sales. For God our Saviour teaching us when he was tabernacling in the flesh commanded not to make his Father’s house a house of merchandize. He also poured out the small coins of the money-changers, and drave out all those who made common the temple. If, therefore, anyone shall be taken in the aforesaid fault let him be cut off.
Notes.
Ancient Epitome of Canon LXXVI.
A public house should not be established within the sacred precincts; and it is wrong to sell food there; and whosoever shall do so shall be cut off.
Both Balsamon and Zonaras remark that this canon refers to the vestibule of the church and to the rest of the sacred inclosure, and not to the interior of the church proper, for there no one would ever think of having a shop.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 2/Canons/Canon LXXVII

Canon LXXVII.
It is not right that those who are dedicated to religion, whether clerics or ascetics, should wash in the bath with women, nor should any Christian man or layman do so. For this is severely condemned by the heathens. But if any one is caught in this thing, if he is a cleric let him be deposed; if a layman, let him be cut off.
Notes.
Ancient Epitome of Canon LXXVII.
A Christian man shall not bathe with women. Should a cleric do so he is to be deposed, and a layman cut off.
This is a renewal of the XXXth canon of Laodicea. It will be noted, as Zonaras remarks, that the monks must be counted among the laymen who are to be cut off, since they have no clerical character or tonsure.

## Footnotes

* ↑ The Latin adds “that is to say ‘Exercisers,’ (Exercitatores) or monks.”
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 2/Canons/Canon LXXVIII

Canon LXXVIII.
It behoves those who are illuminated to learn the Creed by heart and to recite it to the bishop or presbyters on the Fifth Feria of the Week.
Notes.
Ancient Epitome of Canon LXXVIII.
He that is illuminated is to recite (ἀπαγγελλέτω ) the faith on the fifth feria of the week.
This is a renewal of canon xlvi. of Laodicea.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 2/Canons/Canon LXXX

Canon LXXX.
If any bishop, or presbyter, or deacon, or any of those who are enumerated in the list of the clergy, or a layman, has no very grave necessity nor difficult business so as to keep him from church for a very long time, but being in town does not go to church on three consecutive Sundays—three weeks—if he is a cleric let him be deposed, but if a layman let him be cut off.
Notes.
Ancient Epitome of Canon LXXX.
If anyone without the constraint of necessity leaves his church for three Lord’s days, he shall be deprived of communion.
This is a renewal of canon xi. of Sardica (xiv. according to the numbering of Dionysius Exiguus.)
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 2/Canons/Canon LXXIII

Canon LXXIII.
Since the life-giving cross has shewn to us Salvation, we should be careful that we render due honour to that by which we were saved from the ancient fall. Wherefore, in mind, in word, in feeling giving veneration (προσκύνησιν) to it, we command that the figure of the cross, which some have placed on the floor, be entirely removed therefrom, lest the trophy of the victory won for us be desecrated by the trampling under foot of those who walk over it. Therefore those who from this present represent on the pavement the sign of the cross, we decree are to be cut off.
Notes.
Ancient Epitome of Canon LXXIII.
If there is a cross upon a pavement it must be removed.
This canon defines that to the image of the cross is to be “given veneration (προσκύνησις) of the intellect, of the words, and of the sense,” i.e., the cross is to be venerated with the interior cultus of the soul, is to be venerated with the exterior culture of praise, and also with sensible acts, such as kissings, bowings, etc.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 2/Canons/Canon LXXIV

Canon LXXIV.
It is not permitted to hold what are called Agapæ, that is love-feasts, in the Lord’s houses or churches, nor to eat within the house, nor to spread couches.  If any dare to do so let him cease therefrom or be cut off.
Notes.
Ancient Epitome of Canon LXXIV.
Agapæ are not to be held in the churches, nor shall beds be put up. Whoso refuse to give up these, let them be cut off.
This is a renewal of canon xxviij., of Laodicea, on which canon see the notes.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 2/Canons/Canon LXXXI

Canon LXXXI.
Whereas we have heard that in some places in the hymn Trisagion there is added after “Holy and Immortal,” “Who was crucified for us, have mercy upon us,” and since this as being alien to piety was by the ancient and holy Fathers cast out of the hymn, as also the violent heretics who inserted these new words were cast out of the Church; we also, confirming the things which were formerly piously established by our holy Fathers, anathematize those who after this present decree allow in church this or any other addition to the most sacred hymn; but if indeed he who has transgressed is of the sacerdotal order, we command that he be deprived of his priestly dignity, but if he be a layman or monk let him be cut off.
Notes.
Ancient Epitome of Canon LXXXI.
Whoever adds to the hymn Trisagion these words “Who wast crucified” shall be deemed heterodox.
The addition of the phrase condemned by this canon was probably made first by Peter Fullo, and although indeed it was capable of a good meaning, if the whole hymn was understood as being addressed to Christ, and although this was admitted by very many of the orthodox, yet as it was chiefly used by the Monophysites and with an undoubtedly heretical intention, it was finally ousted from this position and its adherents were styled Theopaschites. From all this it came about that by 518 it was a source of disagreement among the Catholics, some affirming the expression, as looked at by itself, to be a touchstone of orthodoxy. The Emperor Justinian tried to have it approved by Pope Hormisdas, but unsuccessfully, the pontiff only declaring that it was unnecessary, and even dangerous. Fulgentius of Ruspe and Dionysius Exiguus had declared it orthodox. Pope John II. almost came to the point of approving the phrase “one of the Trinity suffered,” nor did his successor Agapetus I. speak any more definitely on the point, but the Fifth Ecumenical Council directly approved the formula.
But this, of course, did not touch the point of its introduction into the Trisagion or, more accurately, of the introduction of the words “who was crucified for us.”
It should have been noted that at a Home Synod in 478, Peter Fullo had been deposed for the insertion of this clause, because he intended to imply that the true God had suffered death upon the cross. This sentence was a confirmation of one already pronounced against him by a synod held at Antioch which had raised a man, Stephen by name, to its episcopal throne.
Such is the history of a matter which, while it seemed at first as of little moment, yet for many years was a source of trouble in the Church. (Vide Hefele, History of the Councils, Vol. III., pp. 454, 457; Vol. IV., p. 26.)