OpenLLM-France/wikimedia huggingface dataset:
# Through the Torii/Chapter 3

Psychologically speaking, the city of Tokyo, like the Japanese civilization, which is often unmoral, if not immoral, is a wanton growth, not a true development from the inner force of impulse; its immensity in size, and perhaps in humanity too, is not the consciousness of sure development, but more or less in the nature of an accidental phenomenon. It appeared like a mushroom without any particular reason; the wonder is that it has stayed, and grown bigger and bigger. It fairly well represents the Japanese mind in its incapacity for spiritual concentration ; if it have any charm (it has, in fact, many and many charms, often fantastic and always bewildering) it should lie in its ignoring of definite purpose, or its utter lack of purpose. It is almost too free to be called democratic; it has no discrimination. (My friend critic, that unique N. Y., scorns Tokyo as the human beehive of mobbishness.) Many millions of Japanese, dark in skin, short in stature, live here looking as if the increasing summer clouds had fallen on the ground, now ​parting and anon gathering again with a sort of mystery of Oriental fatalism; the first and last impression is a weariness not altogether unpleasant, ghostly at the beginning and tantalisingly human afterward. That weariness originates in the confusion, physical and spiritual, to speak symbolically, the strange mess of red, blue, yellow, green, and what not. (Fame be eternal of Utamaro, Hokusai, and Hiroshige, those colour magicians of art, the true exponents of Japanese life!)
This Tokyo was at the first the town of samurai of two swords, of mind more bent on learning how to die than how to live, proper to say, founded by Iyeyasu Tokugawa, the mighty prince of the Tokugawa feudalism, four hundred year ago, whose want of artistic education made it quite natural for him not to see the poetical side of city-building; he allowed every whim and imagination of the people to take their own free course. This neglect, more fortunate than otherwise, produced a great variety in colour and humanity that system and wisdom never could create, that were at once paradoxical, but highly interesting. ​It is for ever the man’s city, if we can call Kyoto the city of women for the sake of comparison; in consequence, it is apt to be naked, bizarre and often arrogant, but there is no other city like Tokyo, which is honest and simple. As a piece of the art the city is sadly unfinished; in its unfinishedness we fee! a charm, as I said before, the charm of weariness that rather breaks, in spite of itself, an artistic unity. Consciousness of perfection is unknown to the city; while it is quick and bright on the one hand, it is, on the other, verily lazy and uncivilised, like the Japanese temperament itself. I can count, on the spot, many a street which raises an apologetic look, as if they did not approve their own existence even themselves; it is quite natural, I say, as it is the city as a whole, withuot a definite purpose.
# Through the Torii/Chapter 30

To-day happiness is too commonplace even to wish to gain in the ordinary sense; at least its meaning has been changed. In the olden time, it was looked on as the most decent thing to desire beside health; people thought they had even a right to claim it, and it seems to me they got it in nine cases out of ten, as they were not so very fastidious. There is no time like to-day, when happiness has lost its golden dais; if health still keeps as a thousand years ago, a world-wide adoration, it is because it is least troubled with spirituality, that interesting baffler; and it is too honest to be less true. It never tells a lie. (But do you hate its homeliness and tactlessness?) We know that our forefathers who had, as it seems to-day, their virtue in stupidity, attached to happiness a meaning of permanence and stability of Cathay, and imagined it far away; but after all it is a superstition, is it not? And that superstition has been broken for some time now; however, I do not mean that happiness has ceased to exist. On the contrary, it is very much alive, ​indeed, but not in the old meaning; and in what way? It is true, I think, that happiness which we fancied to be something substantial is found to-day to be a mote psychical phenomenon; the question is where we can find it. It is much nearer to truth to say that one who least expects it always gets it, and to seek after it persistently is not always the way to get it. You must learn how to get it without a thought of it. And first of all you must understand that happiness is a most arbitrary word; the word itself means almost nothing. It should have a wider meaning than it used to have, because it should be understood, as I wish, to be a living quality of psychical life rather than one particular human feeling. Let me explain it to you in some other way.
A man went to a holy priest of the Zen sect, and disturbed his deep meditation with his complaint. He said: “I am miserable, because I am poor. I am miserable, because I am in ill health. I am miserable, because I am old.” The priest said: “If you are poor, you try to live in poverty, and you shall be happy. If you are in ill health, you try to live ​in ill health, then you shall be happy. If you are old, you try to live in old age, then you shall be happy.”
Now, living in it is not living with it, Assimilation is not the proper word; to say to lose yourself in a condition of evanesence might be a better expression. And to lose it is to gain it. The best swimmer never struggles against the wave; and you have to go to the darkness of night for the light of day. There is a secret to turn misery or unhappiness on the spot to happiness by the magic of your conception (Oh the attitude!); and simple it is. If you say it tells only a half truth, I will say to you that the half truth can become the whole truth upon the shortest notice.
# Through the Torii/Chapter 31

It may not be that the beauties refuse to mix; but their silence, solitariness and independence are dignity, also virtue, through which they rise to the highest worth. And when they have to mix, they should heat fist and then set themselves to motion in song; the wonder is that they mix perfectly well. It is plain enough that the beauties of human life do never mix well till they gain a fire of love; I mean to say there is almost no beauty till love creates it for human life; and how do the beauties of Nature mix? I observe the clouds, trees, stars, mountains, birds and streams which mix at once through the fire of rhythm, and complete a song of natural harmony; I say the fire of rhythm, but you can say it is electricity or personal magnetism if you like. It is perfectly wonderful to see that they know their own places; I mean they never trespass but respect the others, and in song and action do their best. (It is only the sad mortals who always misstep consciously or unconsciously; their misstepping is so clear.) But I think that ​their individuality is not distinguished, on the contrary, it is slightly impaired in most cases, when they mix with others and sing their music. I can explain this better with a Japanese picture drawn on a silk scroll; suppose you have right before you a picture of the autumnal moon whose golden light is reflected on a stream below. I am sure that neither the moon nor the stream do show their own best as when you look upon them separately; but is there not an unmistakable love and beautiful kindship as a whole? The true harmony is only gained from the very sacrifice of a certain individuality; it is so in nature as in human life. “Therefore I said that the Nature is at its height of worth when it commands silence, solitariness and independence; I mean when it is all by itself, alone and separately, I remember I was given by my teacher of art, when I began art lessons in my boyhood days, the pictures of an orchid, or bamboo, or pine tree, to copy; they were the pictures of single objects. I see no great wisdom in it; and it is the most difficult sort of subject for a picture when I come to think of it to-day. Oh, what ​a difficulty to draw its silence, solitariness and independence indeed! And I thought in those days it was rather an easy thing to draw; it is true that there is nothing hard for a boy. Oh, I wish I could return again to my boyhood days. It is not bad to enjoy the true harmony or music of nature; but to appreciate its silence, solitariness and independence is the true test of human culture. I know that education is always mischievous in wrong-doing; it makes us astray from the path true and free.
# Through the Torii/Chapter 32

Truth is often insignificant, like a feather on a pigeon’s back and sometimes solemn, important, heavy, like a cloud-scorning mountain of the North (North whence cold winter of wisdom comes); but truth is truth, not less, not more, under any circumstances. It is like a moon under a veil of mist, when you see it rather obscure and less impressive; it always exists full and round; it has no ebb nor flow.
It became more a habit of human nature, I dare say, than necessity, to seek truth; in fact, we need so often no-truth to get fire and power and adjust ourselves, just as we go straight to hatred for love. I even think it was started from human weakness; but it has grown a strength in general consent because it protects you. Therefore it was regarded as the most worthy object of life and the world from time immemorial; and I find already in the very old age quite a number of people who left their own record of sad failure in truth-seeking. It is strange enough we mistook it for success; the writing is at best merely an apology. I ​have ample proof, however, to believe that the ancient people got more truth than we, because they were more quiet, not talking so much about this truth as we do. And it is our saddest hearts of modern age to discuss all days and nights on it and rarely agree with the others; we have found it so difficult to seek it. There will be no more talking about it when we have it right before us; indeed, what necessity have we then to talk about it, when we see it clear like the big sun of summer day?
We see many a one hurrying the East to look after truth; another to the West for the same purpose. One stops in one place; the other journeys far and distant. It is a pity to laugh over their restlessness with good intention; but restlessness is always a tax that fools have to pay. I will say to them: “Be composed and cool, my friends, and leam that descending is only the way of ascension. Not to seek truth is the shortest cut to get it. And if you want it you can find it anywhere in the world, even in the dusts of a street. You may ask me, then, how and where to find it. ​But to tell it to you does no good at all; it is you are the person that wants it, not I; and I am not you. You must find your own salvation. It is not necessary to drink all the water; just a drop of it tells you the taste and mystery of the whole ocean. Let the infinite song of the forests and hills wander through the four seasons; you will find that song in the shiver of a leaf, in the beckoning of a grass, that lies before you at your feet. And when you forget the question of truth is when you perfectly understand it; as the real mountaineer does not see the mountain, the true seeker of truth never sees truth, because he is truth itself.”
# Through the Torii/Chapter 33

We have a frequent moment when we see “more beauty in ugliness, which often penetrates our soul; the ugliness, in such a case, must show a sort of eagerness of hope, though vague and distant, of reshaping. Such a hope itself is a virtue, therefore beauty; through that virtue, the ugliness is already redeemed of half its ugliness; there is nothing more divine than confession. Knowing its sad side for anything is always beautiful; that, only that, makes the ugliness reveal a far better light than beauty itself; its triumph is more staying. We often see one passionately fallen in love with the ugliness, and wildly scorning the smile of beauty; we might think such a one rather amusing, but he is not. He feels an irresistible happiness in pity; that happiness is, indeed, its highest water-mark, because it is burst from chanty, therefore justification. Strange enough, however, is the fact that the true ugliness (often the true beauty) is not such a weak thing to always call for one’s sympathy; it never needs any kind of improper argument. To say that ​one is interested in ugliness is ironical; the truth is that he sees clearly a beauty in it, that beauty that leads you to peace, certainty, and eternity. It is quite a modern note to say that it is perfectly a shame to remain ugly, and we do not see the reason why we cannot turn beautiful; but the ugliness is far nearer to truth. This is the life of confession; indeed, the real life only begins when you see your real self itself. And not the beauty but the ugliness knows better about its own worth. It is true that beauty is false, or more apt to be false; we see more ugliness in beauty than beauty in ugliness, It is not my new discovery, but it is the fact old like life and the world. And it seems to me that we are slowly but steadily approaching the day when justice shall be done for anything. It is not too much to say that our life finds a solid support or life’s nourishment in the beauty that is distilled through ugliness; ugliness is not ugliness after all.
# Tragedies of Euripides (Way)/Appendix B

This appendix accompanies Way's translation of Suppliants.
Layout 2
APPENDIX B.
Note on Suppliants, l. 653.
The following plan will make the disposition of the troops clear:—
# Twenty Years Hence

Twenty years hence my eyes may grow If not quite dim, yet rather so, Yet yours from others they shall know Twenty years hence.
Twenty years hence, though it may hap That I be called to take a nap
In a cool cell where thunder clap Was never heard,
There breathe but o'er my arch of grass A not too sadly sighed 'Alas!' And I shall catch ere you can pass That wingéd word.
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
# Twenty Years in the Himalaya

* information about this edition.
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CONTENTS
    PREFACE
    CHAPTER I. Nepal and Sikhim
    CHAPTER II. Nepal and Sikhim (continued)
    CHAPTER III. Kumaon and Garhwal
    CHAPTER IV. Dharmsala and Chamba
    CHAPTER V. Suru
    CHAPTER VI. A Minor Himalaya Valley
    CHAPTER VII. Gilgit District and Baltistan
    CHAPTER VIII. Chilas
    CHAPTER IX. Chilas and Nanga Parbat
    CHAPTER X. Chitral
    CHAPTER XI. Camp Life from a Lady's Point of View
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 1939, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 84 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.
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# Tiglao v. Insular Government of Philippine Islands

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United States Supreme Court
215 U.S. 410
Tiglao v. Insular Government of Philippine Islands
Argued: November 30, 1909. --- Decided: january 3, 1910
Messrs. Aldis B. Browne, Alexander Britton, J. H. Blount, and Evans Browne for plaintiff in error and appellant.
[Argument of Counsel from pages 410-411 intentionally omitted]
Solicitor General Bowers and Mr. Paul Charlton for defendants in error and appellees.
[Argument of Counsel from Pages 411-414 intentionally omitted]
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
# Tiger v. Western Investment Company

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United States Supreme Court
221 U.S. 286
Tiger v. Western Investment Company
Argued November 30 and December 1 and 2, 1910.
Ordered for reargument January 23, 1911.
Reargued March 1 and 2, 1911.
Decided May 15, 1911.
Messrs. W. L. Sturdevant, M. L. Mott, and W. A. Brigham for plaintiff in error on original argument.
Messrs. W. L. Sturdevant, M. L. Mott, and W. A. Brigham for plaintiff in error on reargument.
[Argument of Counsel from pages 287-291 intentionally omitted]
Messrs. George S. Ramsey, S. T. Bledsoe, Evans Browne, C. L. Thomas, L. J. Roach, Chris M. Bradley, and R. C. Allen for defendants in error.
[Argument of Counsel from pages 291-294 intentionally omitted]
Messrs. Wade H. Ellis and Henry E. Colton for the United States.
Mr. W. W. Hastings for the Cherokee Nation.
[Argument of Counsel from pages 294-298 intentionally omitted]
Mr. Justice Day 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
# United Nations Security Council Resolution 299

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Adopted unanimously by the Security Council at its 1587th meeting, on 30 September 1971
The Security Council,
Having examined the application of Oman for admission to the United Nations,
Recommends to the General Assembly that Oman be admitted to membership in the United Nations.
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Pursuant to UN Administrative Instruction ST/AI/189/Add.9/Rev.2 available in English only, these documents are in the public domain worldwide:
* Official records (proceedings of conferences, verbatim and summary records, …)
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# United Nations Security Council Resolution 303

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Adopted by 11 votes to none, with 4 abstentions (France, Poland, Union of Soviet Socialist Republics, United Kingdom of Great Britain and Northern Ireland) by the Security Council at its 1608th meeting, on 6 December 1971
The Security Council,
Having considered the item on the agenda of its 1606th meeting, as contained in document S/Agenda/1606,
Taking into account that the lack of unanimity of its permanent members at the 1606th hand 1607th meetings of the Security Council has prevented it from exercising its primary responsibility for the maintenance of international peace and security,
Decides to refer the question contained in documents S/Agenda/1606 to the General Assembly at its twenty-sixth session, as provided for in Assembly resolution 377 A (v) of 3 November 1950.
This work is excerpted from an official document of the United Nations. The policy of this organisation is to keep most of its documents in the public domain in order to disseminate "as widely as possible the ideas (contained) in the United Nations Publications".
Pursuant to UN Administrative Instruction ST/AI/189/Add.9/Rev.2 available in English only, these documents are in the public domain worldwide:
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# United Nations Security Council Resolution 304

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Adopted unanimously by the Security Council at its 1609th meeting, on 8 December 1971
The Security Council,
Having examined the application of the United Arab Emirates for admission to the United Nations,
Recommends to the General Assembly that the United Arab Emirates be admitted to membership in the United Nations.
This work is excerpted from an official document of the United Nations. The policy of this organisation is to keep most of its documents in the public domain in order to disseminate "as widely as possible the ideas (contained) in the United Nations Publications".
Pursuant to UN Administrative Instruction ST/AI/189/Add.9/Rev.2 available in English only, these documents are in the public domain worldwide:
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# United Nations Security Council Resolution 305

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Adopted unanimously by the Security Council at its 1567th meeting, on 13 December 1971
The Security Council,
Noting from the report of the Secretary-General of 30 November 1971 that in the present circumstances the United Nations Peace-keeping Force in Cyprus is still needed if peace is to be maintained in the island,
Noting that the Government of Cyprus has agreed that in view of the prevailing conditions in the island it is necessary to continue the Force beyond 15 December 1971,
Noting also from the report the conditions prevailing in the island,
1. Reaffirms its resolutions 186 (1964) of 4 March, 187 (1964) of 13 March, 192 (1964) of 20 June, 193 (1964) of 9 August, 194 (1964) of 25 September and 198 (1964) of 18 December 1964, 201 (1965) of 19 March, 206 (1965) of 15 June, 207 (1965) of 10 August and 219 (1965) of 17 December 1965, 220 (1966) of 16 March, 222 (1966) of 16 June and 231 (1966) of 15 December 1966, 238 (1967) of 19 June and 244 (1967) of 22 December 1967, 247 (1968) of 18 March, 254 (1968) of 18 June 1968 and 261 (1968) of 10 December 1968, 266 (1969) of 10 June 1969 and 274 (1969) of 11 December 1969, and 281 (1970) of 9 June 1970 and 291 (1970) of 10 December 1970, and 293 (1971) of 26 May 1971, and the consensus expressed by the President at the 1143rd meeting on 11 August 1964 and the 1383rd meeting on 25 November 1967;
2. Urges the parties concerned to act with the utmost restraint and to continue determined co-operative efforts to achieve the objectives of the Security Council, by availing themselves in a constructive manner of the present auspicious climate and opportunities;
3. Extends once more the stationing in Cyprus of the United Nations Peace-keeping Force, established under Security Council resolution 186 (1964), for a further period ending 15 June 1972, in the expectation that by then sufficient progress towards a final solution will make possible a withdrawal or substantial reduction of the Force.
This work is excerpted from an official document of the United Nations. The policy of this organisation is to keep most of its documents in the public domain in order to disseminate "as widely as possible the ideas (contained) in the United Nations Publications".
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* Official records (proceedings of conferences, verbatim and summary records, …)
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* Public information material designed primarily to inform the public about United Nations activities (not including public information material that is offered for sale).
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