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# My Golden Bengal

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Amar Shonar Bangla (My Golden Bengal) (Bangla:আমার সোনার বাংলা) is a song written and composed by the poet Rabindranath Tagore. The first ten lines of which were adopted in 1972 as the Bangladeshi national anthem. The word Shonar literally means 'made of gold', but in the song Shonar Bangla expresses the preciousness of Bengal. The song was written in 1906 during the period of Bangabhanga (Bangla Bôngobhôngo - 1905 Partition of Bengal) - when Bengal was divided in two halves by the British government based on religion. This song, along with a host of others, was written to rekindle the unified spirit of Bengal. Warning: template has been deprecated.
| Bangla (Bengali) script | Transliteration | Literal translation |
| আমার সোনার বাংলা আমার সোনার বাংলা, আমি তোমায় ভালবাসি। | Amar Shonar Bangla Amar shonar Bangla, Ami tomae bhalobashi. | My Bengal of Gold My Bengal of Gold (Precious), I love you. |
| চিরদিন তোমার আকাশ, তোমার বাতাস আমার প্রাণে বাজায় বাঁশি। | Chirodin tomar akash, Tomar batash, Amar prane Bajae bãshi. | Forever your skies, your air set my heart in tune As if it were a flute. |
| ও মা, ফাগুনে তোর আমের বনে ঘ্রানে পাগল করে-- (মরি হায়, হায় রে) ও মা, অঘ্রানে তোর ভরা ক্ষেতে, (আমি) কি দেখেছি মধুর হাসি।। | O ma, phagune tor amer bone Ghrane pagol kôre, Mori hae, hae re, O ma, ôghrane tor bhôra khete Ami ki dekhechhi modhur hashi. | In spring, O mother mine, the fragrance from your mango groves Makes me wild with joy Ah, what a thrill! In autumn, O mother mine, In the full blossomed paddy fields I have seen spread all over sweet smiles. |
| কি শোভা কি ছায়া গো, কি স্নেহ কি মায়া গো-- কি আঁচল বিছায়েছ বটের মুলে, নদীর কুলে কুলে। | Ki shobha, ki chhaea go, Ki sneho, ki maea go, Ki ãchol bichhaeechho Bôţer mule, Nodir kule kule! | Ah, what a beauty, what shades, what an affection And what a tenderness! What a quilt have you spread at the feet of Banyan trees And along the banks of rivers! |
| মা, তোর মুখের বাণী আমার কানে লাগে সুধার মতো-- (মরি হায়, হায় রে) মা, তোর বদনখানি মলিন হলে আমি নয়ন জলে ভাসি।। | Ma, tor mukher bani Amar kane lage shudhar môto, Mori hae, hae re, Ma, tor bôdonkhani molin hole, Ami nôeon ami nôeonjôle bhashi. | O mother mine, words from your lips Are like nectar to my ears. Ah, what a thrill! If sadness, O mother mine, casts a gloom on your face, eyes are filled with tears! |
This work is in the public domain in the United States because it was published before January 1, 1929.
This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
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# My God, How Wonderful Thou Art

* related portals: Hymns.
* sister projects: Wikidata item.
My God, how wonderful Thou art, Thy majesty, how bright; How beautiful Thy mercy seat In depths of burning light!
How dread are Thy eternal years, O everlasting Lord, By prostrate spirits day and night Incessantly adored!
How wonderful, how beautiful, The sight of Thee must be; Thy endless wisdom, boundless power, And glorious purity!
O how I fear Thee, living God, With deep and tender fear; And worship Thee with trembling hope, And penitential tears!<poem>
Yet, I may love Thee, too, O Lord, Almighty as Thou art; For Thou hast stooped to ask of me The love of my poor heart!
No earthly father loves like Thee, No mother, e’er so mild, Bears and forbears as Thou hast done, With me, Thy sinful child.
Only to sit and think of God, Oh, what a joy it is! To think the thought, to breathe the Name, Earth has no higher bliss.
Father of Jesus, love’s Reward! What rapture it will be Prostrate before Thy throne to lie, And gaze, and gaze on Thee!
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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# My God—He sees thee—

My God — He sees thee — Shine thy best — Fling up thy Balls of Gold Till every Cubit play with thee And every Crescent hold — Elate the Acre at his feet — Upon his Atom swim — Oh Sun — but just a Second's right In thy long Race with him!
# Nicene and Post-Nicene Fathers: Series I/Volume II/On Christian Doctrine/Book IV/Chapter 31

Chapter 31.—Apology for the Length of the Work.
64. This book has extended to a greater length than I expected or desired. But the reader or hearer who finds pleasure in it will not think it long. He who thinks it long, but is anxious to know its contents, may read it in part. He who does not care to be acquainted with it need not complain of its length. I, however, give thanks to God that with what little ability I possess I have in these four books striven to depict, not the sort of man I am myself (for my defects are very many), but the sort of man he ought to be who desires to labor in sound, that is, in Christian doctrine, not for his own instruction only, but for that of others also.
# Nicene and Post-Nicene Fathers: Series I/Volume II/On Christian Doctrine/Book IV/Chapter 9

Chapter 9.—How, and with Whom, Difficult Passages are to Be Discussed.
23. For there are some passages which are not understood in their proper force, or are understood with great difficulty, at whatever length, however clearly, or with whatever eloquence the speaker may expound them; and these should never be brought before the people at all, or only on rare occasions when there is some urgent reason. In books, however, which are written in such a style that, if understood, they, so to speak, draw their own readers, and if not understood, give no trouble to those who do not care to read them and in private conversations, we must not shrink from the duty of bringing the truth which we ourselves have reached within the comprehension of others, however difficult it may be to understand it, and whatever labor in the way of argument it may cost us. Only two conditions are to be insisted upon, that our hearer
or companion should have an earnest desire to learn the truth, and should have capacity of mind to receive it in whatever form it may be communicated, the teacher not being so anxious about the eloquence as about the clearness of his teaching.
# Nicene and Post-Nicene Fathers: Series I/Volume II/On Christian Doctrine/Book IV/Chapter 30

Chapter 30.—The Preacher Should Commence His Discourse with Prayer to God.
63. But whether a man is going to address the people or to dictate what others will deliver or read to the people, he ought to pray God to put into his mouth a suitable discourse. For if Queen Esther prayed, when she was about to speak to the king touching the temporal welfare of her race, that God would put fit words into her mouth, how much more ought he to pray for the same blessing who labors in word and doctrine for the eternal welfare of men? Those, again, who are to deliver what others compose for them ought, before they receive their discourse, to pray for those who are preparing it; and when they have received it, they ought to pray both that they themselves may deliver it well, and that those to whom they address it may give ear; and when the discourse has a happy issue, they ought to render thanks to Him from whom they know such blessings come, so that all the praise may be His “in whose hand are both we and our words.”

## Footnotes

* ↑ Esth. iv. 16 (LXX.).
* ↑ Wisd. vii. 16.
# Nicene and Post-Nicene Fathers: Series I/Volume II/On Christian Doctrine/Book IV/Chapter 4

Chapter 4.—The Duty of the Christian Teacher.
6. It is the duty, then, of the interpreter and teacher of Holy Scripture, the defender of the true faith and the opponent of error, both to teach what is right and to refute what is wrong, and in the performance of this task to conciliate the hostile, to rouse the careless, and to tell the ignorant both what is occurring at present and what is probable in the future. But once that his hearers are friendly, attentive, and ready to learn, whether he has found them so, or has himself made them so, the remaining objects are to be carried out in whatever way the case requires. If the hearers need teaching, the matter treated of must be made fully known by means of narrative.  On the other hand, to clear up points that are doubtful requires reasoning and the exhibition of proof. If, however, the hearers require to be roused rather than instructed, in order that they may be diligent to do what they already know, and to bring their feelings into harmony with the truths they admit, greater vigor of speech is needed. Here entreaties and reproaches, exhortations and upbraidings, and all the other means of rousing the emotions, are necessary.
7. And all the methods I have mentioned are constantly used by nearly every one in cases where speech is the agency employed.
# Nicene and Post-Nicene Fathers: Series I/Volume II/On Christian Doctrine/Book IV/Chapter 8

Chapter 8.—The Obscurity of the Sacred Writers, Though Compatible with Eloquence, Not to Be Imitated by Christian Teachers.
22. But although I take some examples of eloquence from those writings of theirs which there is no difficulty in understanding, we are not by any means to suppose that it is our duty to imitate them in those passages where, with a view to exercise and train the minds of their readers, and to break in upon the satiety and stimulate the zeal of those who are willing to learn, and with a view also to throw a veil over the minds of the godless either that they may be converted to piety or shut out from a knowledge of the mysteries, from one or other of these reasons they have expressed themselves with a useful and wholesome obscurity. They have indeed expressed themselves in such a way that those who in after ages understood and explained them aright have in the Church of God obtained an esteem, not indeed equal to that with which they are themselves regarded, but coming next to it. The expositors of these writers, then, ought not to express themselves in the same way, as if putting forward their expositions as of the same authority; but they ought in all their deliverances to make it their first and chief aim to be understood, using as far as possible such clearness of speech that either he will be very dull who does not understand them, or that if what they say should not be very easily or quickly understood, the reason will lie not in their manner of expression, but in the difficulty and subtilty of the matter they are trying to explain.
# Murray v. South Carolina ex rel Ray

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
213 U.S. 174
Murray v. South Carolina ex rel Ray
Argued and submitted February 26 and March 1, 1909.
Decided April 5, 1909.
Messrs. W. F. Stevenson and D. S. Matheson for plaintiffs in error.
Mr. D. C. Ray for defendant in error.
Mr Justice White delivered the opinion of the court:

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Murray v. Wilson Distilling Company

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
213 U.S. 151
Murray v. Wilson Distilling Company
Argued: February 26 and March 1, 1909. --- Decided: April 5, 1909
Messrs. B. L. Abney, with whom Mr. J. Fraser Lyon was on the brief, and Mr. W. F. Stevenson, for petitioners:
[Argument of Counsel from pages 152-154 intentionally omitted]
Mr. Danial Rountree, with whom Mr. Clifford L. Anderson and Mr. Thomas B. Felder were on the brief, also aruged for petitioners.
Mr. Alfred S. Barnard, with whom Mr. George B. Lester was on the brief, for respondent, the Fleischmann Company:
[Argument of Counsel from pages 154-157 intentionally omitted]
Mr. T. Moultrie Mordecai, with whom Mr. Frank Carter, Mr. Simeon Hyde, and H. C. Chedester were on the brief, for respondents, the Wilson Distilling Company.
Mr. Justice White delivered the opinion of the court:

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Murray v. South Carolina ex rel Ray/Opinion of the Court

* Court Documents
* Case Syllabus
* Opinion of the Court
United States Supreme Court
213 U.S. 174
Murray v. South Carolina ex rel Ray
This is a proceeding in mandamus, commenced in the supreme court of the state of South Carolina, to compel the commission appointed under the authority of the act of the general assembly of that state, approved February 16, 1907, providing for the winding up of the affairs of the state dispensary, to comply with an act of the general assembly, approved February 24, 1908, requiring the payment of a certain judgment out of the funds in the hands of the commission. It was set up in justification of the refusal to obey the command of the statute that the commission was restrained and enjoined from paying out the fund by orders of the circuit court of the United States, made in the suits of the Wilson Distilling Company and the Fleischmann Company, the validity of which orders was the subject of consideration in the case of Murray v. Wilson Distilling Co. No. 625, this term, just decided. [[[213 U.S. 151]], 53 L. ed. --, 29 Sup. Ct. Rep. 458.] Upon the authority of the decision in 79 S.C.. 316, 60 S. E. 928, the supreme court of South Carolina held that the return of the commission was insufficient, and ordered a peremptory mandamus to issue. A writ of error was thereupon prosecuted from this court, upon the theory that the court below had declined to give full faith and credit to the orders and decrees of the circuit court of the United States in the cases mentioned.
The determination of the questions of a Federal nature arising in this case is controlled by the decision made in Murray v. Wilson Distilling Co. No. 625, this term, heretofore referred to, and, upon the authority of that decision, the judgment of the Supreme Court of South Carolina is affirmed.
The CHIEF JUSTICE took no part in the consideration or disposition of this case.

## 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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# Murray v. United States

United States Supreme Court
380 U.S. 527
Murray v. United States
Willie B. Murray, pro se.
Solicitor General Cox, for the United States.
On Petition for Writ of Certiorari to the United States Court of Appeals for the Tenth Circuit.
PER CURIAM.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Murray v. United States/Opinion of the Court

* Court Documents
* Case Syllabus
* Opinion of the Court
United States Supreme Court
380 U.S. 527
Murray v. United States
The motion for leave to proceed in forma pauperis and the petition for writ of certiorari are granted. Upon consideration of the suggestion of the Solicitor General and an examination of the entire record, the judgment is vacated and the case is remanded to the Court of Appeals to consider the validity of the arrest of Henry Murray and of the search for and seizure of the money in question as an incident of such arrest.

## 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
# Myths and Legends of British North America/25

WHY THE SUN IS BRIGHT
Lillooet
ONCE a whole village moved away. They were angry with a boy, so they left him behind with his grandmother. Now it looked as though they would starve. Grandmother said, "Snare small animals. Shoot the birds." So the boy snared rabbits and squirrels and many small animals. He shot many birds with bright plumage. Grandmother cooked the animals and birds, but she made him a robe from the skins of the birds. The robe was very large and bright. The boy wore it when he went to spear fish.
Now Sun, when he followed the trail in the Sky Land, saw the robe when the boy was spearing fish. He saw that robe many times. One day Sun left the trail and came to visit the boy. Sun always dressed in a goatskin robe, with long fringe.
Sun said to the boy, "I will exchange blankets with you." The boy looked at the goatskin robe, and said, "Oh, no!"
From "Memoirs, American Museum of Natural History"
Haida Blanket Border Designs
Symbolical of the raven and the killer whale
​the fringe of his blanket in the water, and at once a fish caught on each tip of the fringe. When the boy saw that, he exchanged blankets at once.
Before Sun traded for the boy's robe of birds' plumage, he was pale, and his light was like the light of the moon. Therefore people could look at him. Now he became bright and dazzling as he is today, because of his bright robe. People can no longer look at him.
# Myths and Legends of British North America/92

OWL
Eastern Eskimo
SOMETIMES Owl greatly disturbs a camp of Indians. Short-eared Owl will come to a camp just at the dimming of the twilight, and when the Indians hear his quiet flitting through the trees they are on the alert. Immediately they hang up some robe or leggings which they have not worn, which is just a silent way of saying, "We are not so poor as you think." Owl annoys only poor people.
Owl also likes the lower levels, so the Indians camp often on the higher lands where he does not come.
# Myths and Legends of British North America/Beaver and Deer (Haida)

BEAVER AND DEER
Haida
DEER lived near Taku. The skunk cabbage he ate was like a garden. Beaver came also to this place and he gnawed down the forest trees growing around there. So there came to be many trees on top of the garden. Then Beaver went away.
Deer went to see his property. Then he saw that trees were piled upon it and he knew that Beaver had done this.
Now Beaver lived under an island in a lake in the woods. One morning he felt the water was going down. Beaver went out. Deer was standing there, and Deer had dug a trench from the lake. But Deer could not get at Beaver.
Therefore Deer called to Beaver, "Come, go with me." So Beaver went with him. Then they came to the shore of the sea. Beaver had never been in the sea, but Deer said, "Let us swim out to that island."
"I have never been in the sea," said Beaver.
"You shall sit on my back," said Deer. "There are many things to eat over there." So Beaver got on
From "Memoirs, American Museum of Natural History"
Haida Memorial Columns Erected in honor of chiefs of the tribe
​Deer's back, and they went there. When he got off, Deer went with him up to the woods. Then they came up under the trees.
Deer said, "Go up, and I will sit down here and wait for you." So Beaver went up into the woods. When Beaver was a long way off, Deer ran away quickly and swam off.
Beaver came back quickly, but Deer was nowhere to be seen. Beaver sat down on the beach. He could see no way to get off the island, because he was not used to swimming in the ocean. After he had sat there awhile, evening came upon him. Then, in the middle of the night, he called to the different animals.
First he called to Black Bear, then he called to Wolf. "Save me!" he called. Then he called to Grizzly Bear, and he called to all the smaller animals. None of them heard him. Beaver had been upon the island ten nights. He called every day, wailing. When he was unsuccessful, his heart was tired. So he sat still.
After a while, Beaver began to call to North: "North, save me! North, save me! North, save me!" And as he sang this every day, he continued to wail.
After ten days had passed, a black wind came toward him along the surface of the sea, as he sat near the shore. North had heard his voice. The wind blew ​hard from the north. At midnight Beaver felt of the sea. After he had sat awhile longer, he felt of it again. After he had done so for a while, he felt that it was frozen over. He sat still. Then he perceived it was strong enough.
Then Beaver stepped upon it. And he went ashore upon it. He escaped to land. Then he went to his home. He stopped up that trench. After he finished stopping it up, he went into his house. This is the end.
# Myths and Legends of British North America/Beliefs (Bella Coola)

BELIEFS
Bella Coola
THE Bella Coola believe there are five worlds, one above the other. The middle one is our own world, the earth. Above it are two upper worlds, one the home of Afraid of Nothing, and the one below that is the House of the Sun. Below our earth are two lower worlds. The first is the Ghost Land; the second is the home of those who die a second time.
The upper heaven, which is the home of "Our Woman," or Afraid of Nothing, as others call her, is a prairie without any trees upon it. In order to reach it, one must pass through the House of the Sun; though some people say that the sky is rent and one must pass through the great hole to reach the upper world.
The house of Afraid of Nothing stands in the far east. A strong wind blows always toward it across the open prairie so that everything rolls to her house; but immediately around the house it is quite calm. In front of the house stands a post in the shape of a large winged monster, and its mouth is the entrance.
​Afraid of Nothing created the whole world. A long time ago she also had a great war with the mountains. In the beginning of the world the mountains were of great height. They were human, and they made the world uninhabitable. Afraid of Nothing made war upon them and defeated them. She made them much smaller than they used to be. During this fight she broke off the nose of one mountain, and its face may be recognized even now. It is near the Bella Coola River.
There were two mountains near the headwaters of the Bella Coola River, and one kept always a fire burning in his house. One could see the smoke, and this fire warned its master, the mountain, whenever an enemy appeared. When Afraid of Nothing came down in her canoe, the fire gave warning. When she approached, the mountain broke her canoe and turned it into stone. So she returned to heaven. The canoe is still there at the foot of the mountain.
Afraid of Nothing is a great warrior. She visits the earth now and then; but when she does, her visits cause sickness and death.
Under the world where she lives is the House of the Sun. Our own earth is an island swimming in the ocean.
# Myths and Legends of British North America/Beaver and Porcupine (Shuswap)

BEAVER AND PORCUPINE
Shuswap
BEAVER and Porcupine lived together. They used to eat together, but their food was different and Porcupine was always eating Beaver's food. He would leave his own food and eat Beaver's.
One day Beaver said, " Hereafter we shall eat apart." So he took his own food and went some distance away, leaving Porcupine to eat his own. But even so, Porcupine left his own food, and came around to Beaver, and ate his.
One day Beaver said to Porcupine, "Tomorrow we will travel into the mountains where there is much food." They packed their blankets and boxes and all their things and traveled into the mountains, where they camped. The next morning Beaver said, "There is much food here in the mountains. I am going hunting."
When Beaver had gone some distance, he stopped and called to Porcupine far, far away:
"Hereafter you shall be a common porcupine. You shall always live in the mountains. You shall never ​again live with Beaver nor eat his food. Neither shall you ever live in a good country."
That is why porcupines live in the mountains, while beavers live in low, flat lands, where there is plenty of water. Because when Beaver left Porcupine, he traveled on to a flat country, with many lakes and streams.