OpenLLM-France/wikimedia huggingface dataset:
# Anthuriums (Araceae)

​Anthuriums (Araceae) (Anthuriums) Arum Family
There are 500 varieties of these plants native to Central and South America and the Carribean Islands. Anthuriums are perennials that grow on the ground or up in trees. The local varieties along the trail are anthurium acaule (scrub brush) and anthurium cordatum (heart leaf). Both are foliage species not of the flowering group of anthuriums.
Scrub brush has long green leaves with seasonal red fruit. Dead leaves form a lacy “skeleton” that is used traditionally to scrub pots and pans.
Heart leaf produces beautiful foliage that sometimes is home for nests of jack-spaniards (wasps) and tree snails. The pistil of this plant is a long, rough, green “whip.”
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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# Anthony v. County of Jasper

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
101 U.S. 693
Anthony v. County of Jasper
ERROR to the Circuit Court of the United States for the Western District of Missouri.
The facts are stated in the opinion of the court.
The case was argued by Mr. John B. Henderson and Mr. Joseph Shippen for the plaintiff in error, and by Mr. Alexander Graves, contra.
Mr. E. J. Montague and Mr. Fillmore Beall filed printed arguments for the defendant in error.
MR. CHIEF JUSTICE WAITE 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).
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# Anthony v. Louisville N. Railroad Company

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
132 U.S. 172
Anthony v. Louisville N. Railroad Company
D. P. Dyer, for plaintiff in error.
Henry W. Bond, for defendant in error.
FIELD, 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
# Atharva-Veda Samhita/Book VI/Hymn 19

19. For ceremonial purification.
[Çamtāti.—nānādevatyam uta cāndramasam. gāyatram: 1. anuṣṭubh.]
Found also in Pāipp. xix. Translated by Ludwig (p. 431). Quite various use is made of this hymn in the sūtras. In Kāuç. it is included (9. 2) in the bṛhachānti gaṇa; it is associated (as are vi. 23, 24, 51, 57, 59, 61, 62) with i. 4-6 etc. in a rite for good fortune (41. 14); it appears in the savayajñās (66. 16), with the pavitra sava; and the comm. declares it and vi. 51, 62 to be intended by pavitrāis at 61. 5, also in the savayajña chapter. In Vāit. it accompanies a purifying rite (11. 10) in the agniṣṭoma, and (with vi. 69 etc.) the pouring out of the surā in the sāutrāmaṇī ceremony ⌊30. 13⌋; and vs. 2 in the agnyādheya (6. 11), with an offering to Agni pavamāna.
Translated: Ludwig, p. 431; Florenz, 272 or 24; Griffith, i. 255.
1. Let the god-folk purify me; let men (mánu) purify me with prayer (dhī́); let all beings purify me; let the purifying one purify me.
Ppp. reads at the end mām. The verse is found in sundry other texts, with considerable varieties of reading: the first pāda is the same in all (only RV. has mā́m); in the second, RV. (ix. 67. 27) has vásavas for mánavas, while VS. (xix. 39) reads mánasā dhíyas, and TB. (i. 4. 8$^1$) and MS. (iii. 11. 10) agree with AV.; in the third, VS. agrees with AV., and MS. differs only by giving bhūtā́ mā, while TB. has víçva āyávaḥ, and RV. víçve devāḥ punīhí mā; the fourth is omitted in TB., and RV.VS. have jā́tavedaḥ punīhí mā, while MS. differs only by punāhí. The readings of K. (xxxviii. 2) I have not. The comm. explains dhiyā in a by buddhyā karmaṇā vā, and pavamānas in d as either wind or soma.
2. Let the purifying one purify me, in order to activity, dexterity, life, likewise unharmedness.
Ppp. arranges a as punātu mā pavamānaḥ. It gives, for c, jyok ca sūryaṁ dṛçe (cf. our i. 6. 3 and xii. 2. 18), and this is also the reading of MS. (ib.), which alone of all the other texts has a correspondent to this verse.
3. With both, O divine impeller (savitár), with purifier and with impulse, do thou purify us in order to seeing.
This verse is found in all the texts that have vs. i. RV. (ix. 67. 25) VS. (xix. 43) have, for c, mā́m punīhi viçvátaḥ, and MS. (as above) the same save punāhi; TB. (i. 4. 8$^2$) gives instead idám bráhma punīmahe.
# Atharva-Veda Samhita/Book VI/Hymn 14

14. Against the balā́sa.
[Babhrupin̄gala (?).—balāsadevatyatn. ānuṣṭubham.]
Occurs also in Pāipp. xix. Used by Kāuç. (29. 30) in a remedial rite against catarrh (çleṣman), with variously administering prepared water to the patient.
Translated: Florenz, 265 or 17; Griffith, i. 252; Bloomfield, 8, 463; vs. 1 also by Grohmann, Ind. Stud. ix. 397, with an excursus on the balā́sa.
1. The bone-dissolving, joint-dissolving, settled (ā́sthita) heart disease, all the balā́sa, cause thou to disappear, that is seated in the limbs and in the joints.
2. The balā́sa of him that has balā́sa I destroy like a muṣkará; I cut its bond like the root of a gourd.
The accent urvārvā́s is noted in the commentary to Prāt. iii. 60; Ppp. reads ulvālvo yathā. The comm. defines urvārū as 'the fruit of the karkaṭī' (Cucumis utilissimus) and explains the comparison to be with the stem of this fruit, which becomes loosened of itself when ripe: cf. xiv. 1. 17. Ppp. and the comm. read puṣkaram in b. Ppp. also has kṛṇomi instead of kṣiṇomi, a preferable reading (BR. pronounce kṣiṇomi "false"; but nu-forms of this root occur in Brāhmaṇa and Sūtra; akṣṇomi, however, would be better in place). ⌊See BR. v. 1348 and 838.⌋
3. Fly out forth from here, O balā́sa, like a young āçuṁgá; then, like the [last] year's bulrush, scud away, innocuous to heroes.
Ppp. has, for b, suparṇo vasater iva ⌊cf. RV. i. 25. 4⌋ 'like a bird from its nest': a much easier reading. The comm. explains āçuṁga as an ordinary adjective, 'swiftgoing,' and, instead of çiçuka, reads çuçuka "a wild animal so called." For c, d, Ppp. has adhe ’ṭa ivā ’hano ‘padrāhy avāiraha. The comm. reads itas ⌊that is itás⌋, pple of root i, for íṭas in c. The Anukr. appears to sanction the contraction iṭe ’va in c.
# Atharva-Veda Samhita/Book VI/Hymn 140

140. With the first two upper teeth of a child.
[Atharvan.—brāhmaṇaspatyam uta mantroktadantadevatyam. ānuṣṭubham: 1. urobṛhatī; 2. upariṣṭājjyotiṣmatī triṣṭubh; 3. āstārapan̄kti.]
Found also in Pāipp. xix. Used by Kāuç. (46. 43-46) in an expiatory rite when the two upper teeth of a child appear first; it "is made to bite the things mentioned in the text; and both it and its parents are made to eat of the grain so mentioned after it has been boiled in consecrated water."
Translated: Zimmer, p. 321; Grill, 49, 176; Griffith, i. 323; Bloomfield, 110, 540.
​1. The (two) tigers that, having grown down, desire to devour father and mother—those (two) teeth, O Brahmaṇaspati, make thou propitious, O Jātavedas.
Our P.M.W. read kṛṇuhi in d. Ppp., instead of d, gives the refrain of 2, 3: mā hiṅs- etc.
2. Eat ye (two) rice; eat ye barley; then beans, then sesame; this is your deposited (níhita) portion for treasuring, ye (two) teeth; do not injure father and mother.
Instead of atho māṣam in b, Ppp. has māṣām attam; it begins c with sa for eṣa, and reads -dheyam in d. The comm. paraphrases ratnadheyāya by ramaṇīyaphalāya. The verse (8 + 8 : 8 + 7 + 11 = 42) is but ill-defined by the Anukr. ⌊It is really an anuṣṭubh with d catalectic, and with a triṣṭubh refrain.⌋
3. Invoked [are] the two conjoint, pleasant, very propitious teeth; let what is terrible of your selves (tanū́) go away elsewhere, ye teeth; do not injure father and mother.
Ppp. reads aghorāu sayujā saṁvidānāu, and adds at the end anyatra vāṁ tanvo ghoratn astu. The comm. reads tanvās in c. The definition of the Anukr. fits the verse (7 + 8: 13 + 11) very ill. ⌊Whitney's notes show that he had suspected sayújāu to be a misreading for suyújāu, and the latter is the form actually given by the Index Verborum; but further notes show that Bp. and the Anukr. read sa-. With them agree SPP. and the comm. and Ppp. Correct the Index accordingly.⌋
# Atharva-Veda Samhita/Book VI/Hymn 141

141. With marking of cattle's ears.
[Viçvāmitra.—āçvinam. ānuṣṭubham.]
Found also in Pāipp. xix. (in the verse-order 1, 3, 2). Used by Kāuç. (23. 12-16) in a ceremony for welfare called citrākarman: after due preparation and ceremony, the ears are cut with vs. 2, and the blood is wiped off and eaten (by the creature, comm.) with vs. 3. The hymn is reckoned (note to 19. 1) to the puṣṭika mantras. The schol. also uses vs. 2 in the ceremony of letting loose a bull (note to 24. 19).
Translated: Ludwig, p. 469; Zimmer, p. 234; Griffith, i. 324.
1. May Vāyu collect them; let Tvashṭar stay fast in order to [their] prosperity; may Indra bless them; let Rudra take care for [their] numbers.
Samā́karat (p. sam॰ā́karat) might, of course, also be indicative (sam-ā́-akarat). Ppp., in c, combines indrā ”bhyo, and reads bruvat; in d, it has ‘va gachatu for cikitsatu. The comm. renders dhriyatām by dhārayatu, and d by pādāsyādirogaparihāreṇa bahvīḥ karotu.
2. With the red knife (svádhiti), make thou a pair (mithuná) on [their] two ears; the Açvins have made the mark; be that numerous by progeny.
3. As the gods and Asuras made [it], as human beings also, so, O Açvins, make ye the mark, in order to thousand-fold prosperity.
# Atharva-Veda Samhita/Book VI/Hymn 17

17. Against premature birth.
[Atharvan.—caturṛcam. garbhadṛṅhaṇadevatyam. ānuṣṭubham.]
Found, except vs. 1 (in the order 4, 2, 3), in Pāipp. xix. Used by Kāuç. (35. 12) in the rite for securing the fœtus against abortion.
Translated: Ludwig, p. 477; Florenz, 269 or 21; Griffith, i. 254; Bloomfield, 98, 467.
1. As this great earth receives the embryo of existences, so let thine embryo be maintained, in order to birth after pregnancy.
The comm. reads anusūtram for ánu sū́tum. The first half-verse has already occurred, as v. 25. 2 a, b ⌊where the note gives the parallel passages⌋. The comment to Prāt. ii. 103 notes the non-lingualization of the s of sū́tum after ánu—which is wholly superfluous unless it read ánusūtum.
2. As this great earth maintains these forest-trees, so let thine etc. etc.
Ppp. begins yathe ’yam urvī pṛthivī, and reads, in c, d, garbha anu and suvitave.
3. As this great earth maintains the rugged (párvata) mountains, so let thine etc. etc.
4. As this great earth maintains the various (víṣṭhita) living beings, so let thine etc. etc.
# Atharva-Veda Samhita/Book VI/Hymn 15

15. For superiority.
[Uddālaka.—vānaspatyam. ānuṣṭubham.]
Found also in Pāipp. xix. Kāuç. applies (19. 26) in a rite for prosperity, with vi. 142. 3, using an amulet of barley. It is also reckoned (note to 19. 1) to the puṣṭika mantras.
Translated: Florenz, 267 or 19; Griffith, i. 252.
1. Thou art the highest of herbs; of thee the trees are subjects (upastí); let him be our subject who assails us.
The verse is RV. x. 97. 23 (with which VS. xii. 101 precisely agrees), which has, for a, tvám uttamā́ ’sy oṣadhe, and accents úpastayas úpastis. Ppp. elides the a of asi in a, and in c, d has upastir asmākaṁ bhūyād yo ‘sman. The comm. regards the palāça tree as addressed.
2. Whoever, both kindred and not of kin, assails us, of them may I be highest, as this one of trees.
The Ppp. version of i. 19. 4 a, b is (as pointed out at that place) nearly our a, b here. In this verse Ppp. reads samb- and asamb-, and its c is sambandhūn sarvāṅs tīn tvā.
3. As of herbs soma is made highest of oblations, as the talā́çā of trees, [so] may I be highest.
Ppp. reads, for b, c, uttamaṁ havir ucyate (which is better): yavā tvam āiva vṛkṣāṇām. The comm. has palāça in c. If talā́çā is a good reading, it may mean the same as tālīçā (Flacourtia cataphracta).
# Atharva-Veda Samhita/Book VI/Hymn 18

18. Against jealousy.
[Atharvan (?).—īrṣyāvināçanadevatyam. ānuṣṭubham.]
Found also in Pāipp. xix. Used by Kāuç. (36. 25), with vii. 45 and 74. 3, in a rite against jealousy.
Translated: Weber, Ind. Stud. v. 235; Ludwig, p. 514; Florenz, 270 or 22; Grill, 28, 159; Griffith, i. 254; Bloomfield, 106, 467.
1. The first blast of jealousy, and the one after the first, the fire, the heat of the heart—this we extinguish for thee.
Ppp. has readings in part better: for b, madhyamām adhamām uta; for agnim in c, satyaṁ; at end, nir mantrayāmahe. The comm. explains dhrājim by vegayuktāṁ gatim.
2. As the earth [is] dead-minded, more dead-minded than a dead man, and as [is] the mind of one who has died, so of the jealous man the mind [be] dead.
"Feeling" would be in this verse an acceptable equivalent for manas 'mind.'
​ 3. That fluttering mind (manaská) that has found place in (çritá) thy heart—from it I set free thy jealousy, like the hot vapor from a bag of skin.
The translation implies at the end the emendation (first proposed in BR.) of the apparently senseless nṛ́tes into dṛ́tes, which the comm. reads, and which SPP. has accordingly admitted into his text; the result of fermentation, escaping when the vessel is opened, is apparently intended. Ppp., however, has nṛtes, although it gives sundry various readings (in part mere corruptions): for a, yad yan me hṛdi srukaṁ; in b, prathayiṣṇukam; in c, taṁ te riṣyāmi mu-. The comm. divides b into manas kam patayiṣṇu kam.
# Atharva-Veda Samhita/Book VI/Hymn 2

2. Praise and prayer to Indra.
[Atharvan.—vānaspatyaṁ sāumyam. āuṣṇiham: 1-3. paroṣṇiḥ.]
Found also in Pāipp. xix. (in the order 1, 3, 2). The second verse is used by Kāuç. (29. 27) in a remedial rite against demons, while partaking of a rice-mess boiled over birds' nests. Vāit. (16. 13) has the hymn in the agniṣṭoma, when the soma is turned into the large wooden vessel.
Translated: Florenz, 251 or 3; Griffith, i. 245; Bloomfield, 66, 458.
1. For Indra, O priests, press the soma, and add the water; [Indra] who shall hear the praiser's words and my call.
Or, 'the words and call of me the praiser.' With b compare RV. vii. 32. 6 d. Ppp. has, for b, c, çṛṇotanā tu dhāvata: stotriyaṁ havaṁ çṛṇavad dhavaṁ tu naḥ. The comm. regards ā́ dhāvata as referring to the process called ādhāvana, performed for the adābhya graha, and refers to ĀpÇS. xii. 8. 2: or, alternatively, to the general purification of the soma. The concluding four syllables of each verse seem like secondary appendages.
2. Unto whom enter the drops of soma-plant (ándhas) as birds a tree; thou exuberant one, drive away the demon-possessed scorners.
Ppp. reads tvā for yam in a. The comm. takes andhasas as nom. pl., explaining it by annabhūtās.
3. Press ye the soma for the soma-drinker, for the thunderbolt-bearing Indra; young, conqueror, lord [is] he, greatly praised.
The first two pādas are RV. vii. 32. 8 a, b; SV. i. 285 a, b. Ppp. reads in a -pāvane, humoring the meter.
# Atharva-Veda Samhita/Book VI/Hymn 142

142. For increase of barley.
[Viçvāmitra.—vāyavyam. ānuṣṭubham.]
Not found in Pāipp. Used by Kāuç. (24. 1) in a rite of preparation for sowing seed, and reckoned (19. 1, note) among the puṣṭika mantras; vs. 3 also appears (19. 27) in a rite for prosperity, with binding on an amulet of barley.
Translated: Ludwig, p. 463; Zimmer, p. 237; Grill, 66, 177; Griffith, i. 324; Bloomfield, 141, 541.—See also Bergaigne-Henry, Manuel, p. 156.
1. Rise up (ut-çri), become abundant (bahú) with thine own greatness, O barley; ruin (mṛ) all receptacles; let not the bolt from heaven smite thee.
Instead of mṛṇīhi in c, the comm. reads vṛṇīhi, which he says is, 'by letter-substitution,' for pṛṇīhi 'fill'! Pṛṇīhi would be an easier reading, and was conjectured by Ludwig, and before him by Aufrecht (KZ. xxvii. 218). ⌊Griffith and Bl., 'fill them till they burst.'⌋
2. Where we appeal unto thee, the divine barley that listens, there (tát) rise up, like the sky; be unexhausted, like the ocean.
The comm., in b, reads tatra and achavad-.
3. Unexhausted be thine attendants (? upasád), unexhausted thy heaps; thy bestowers be unexhausted; thy eaters be unexhausted.
The comm. explains upasadas as here rendered (= upagantāraḥ karmakarāḥ); the translators conjecture 'piles,' a meaning which cannot properly be found in the word.
By a strangely unequal division, the thirteenth and last anuvāka is made to consist of 18 hymns and 64 verses; the quoted Anukr. says yaḥ paraḥ sa catuḥṣaṣṭiḥ.
The fifteenth prapāṭhaka ends with the book.
Some of the mss. sum up the book correctly as containing 142 hymns and 454 verses.
# Atharva-Veda Samhita/Book VI/Hymn 16

16. To various plants (?).
[Çāunaka (anena hinahidevam astāut).—mantroktadevatyam uta cāndramasam. ānuṣṭubham. caturṛcam. 1. nicṛt 3-p. gāyatrī; 3. bṛhatīgarbhā kakummaty anuṣṭubh; 4. 3-p. pratiṣṭhā.]
Found also in Pāipp. xix. Appears in Kāuç. (30. 1), in a healing rite, explained as intended for disease of the eyes, with various use of mustard plant. Verse 4 is quoted alone later (51. 15), in a rite explained by Keç. simply as one for welfare, by the comm. as for welfare in connection with food (annasvastyayana): and the comm. reads in Kāuç. anna- (not āla-) bheṣajam; the three çalāñjālāgrāṇi of 51. 16 the comm. explains as sasyavallīs.
The whole hymn is totally obscure; that it relates to a disease of the eyes, as assumed by the native comment, there appears no good reason to believe.
Translated: Florenz, 268 or 20; Griffith, i. 253 (see his notes); Bloomfield, 30, 464.
1. O ābayu, non-ābayu! thy juice is sharp (ugrá), O ābayu! unto thy broth do we eat.
The hymn is unintelligible, and the translation only mechanical. Ppp. and the comm. read āv-, anāv- in a, b (Ppp. combining ugrā ”v-); and the comm. derives the words from the verbal stem āvaya, with suffix u, and renders 'being eaten' (adyamāna), 'not being eaten' (abhakṣyamāṇa), understanding 'mustard' (sarṣapa) to be addressed. Ppp. has, for c, yā te karmam açīmahi ⌊and, in a, elides ‘nāvayo⌋.
2. Vihálha by name is thy father, madávatī ('intoxicated') by name is thy mother; for thou art he, not thyself, thou that didst consume thyself.
SPP. reads in a viháhlas. The translation of the second half-verse implies the altered division and accentuation of c that is made in our edition; the mss. read sá hina (not divided in pada-text) tvám asi; and SPP. follows them. Ppp. has for c çevas tvam asi (its d is like ours), but it omits a, b, and, on the other hand, adds at the end babhruç ca babhrukarṇaç ca nīlākalaçālāçavaṣ paçcā. The comm. reads vihaṅla for vihalha (which is supported by the commentary to Prāt. i. 46) in a, and regards hi na as two words in c. The verse as it stands (8 + 9: 6 + 8 = 31) is very improperly passed as a simple anuṣṭubh. ⌊An ási between hí and ná would mend the meter of c if such stuff were worth mending.⌋
3. O tāuvilikā, quiet down; this racket hath quieted down; both the brown and the brown-eared one: go away, O nirāla!
It is perhaps by a misprint that SPP. reads áva: īlaya (for il-) in the pada-text of a (though our D. has also īl-). To the comm., tāuvilikā is the name of a piçācī that produces disease; āilaba, a kind of disease of the eyes; babhru and babhrukarṇa, causes of disease; and nirāla, also a disease. The translation implies the emendation of nír āla to nirāla.* Ppp. has a peculiar text: tāulike ‘ve ’layā ’vā imāilavāilāi: ihas tvām āhutiṁ jusāṇo manasā svāhā; but part of this belongs perhaps to the following piece. ⌊The Anukr. scans as 8 + 9: 8 + 6.⌋, *⌊Comm. reads nirāla; R. has nír āçala, and T. has nílāçala. Comm. has further apāihi!⌋
4. Alasálā art thou first; silā́njālā art thou after; nīlāgalasálā.
# Appletons' Cyclopædia of American Biography/Russell, Henry

Edition of 1900.
​RUSSELL, Henry, vocalist, b. in Sheerness, Kent, 24 Dec., 1813. He was the son of a Hebrew merchant, and in infancy appeared in Christmas pantomimes. Later he studied music, and subsequently taught. He settled in Rochester. N. Y., in 1843, as teacher of the piano-forte, and became widely known as a composer and vocalist. For years he travelled in this country, giving monologue entertainments of his own composition. He was also engaged for the concerts of oratorio and philharmonic societies, and recited the soliloquies in “Hamlet,” “Richard III.,” and “Macbeth” to his own ​music. Russell had a heavy baritone voice of small compass, but in declamatory delivery it was highly impressive. On the singer's return to Europe, he appeared in many cities of Great Britain and Ireland to repeat his American success. Finally he retired from the concert-room, and settled in London as an opulent money-lender and bill-broker. All his songs were sold at large prices, and for years returned him a handsome income. They are composed in a manly vein, entirely free from puerile sentimentality, and many of them bid fair to endure for future generations. They include “The Ivy Green,” “The Old Arm-Chair,” “A Life on the Ocean Wave,” “Some love to Roam,” “I'm Afloat,” and “Woodman, spare that Tree.”
# Appletons' Cyclopædia of American Biography/Rutgers, Henry

Edition of 1900.
RUTGERS, Henry, patriot, b. in New York city 7 Oct., 1745; d. there, 17 Feb., 1830. He was graduated at Columbia in 1766, served as a captain in the American army at the battle of White Plains, and subsequently was a colonel of New York militia. During the British occupation of New York city his house was used as a barrack and hospital. Col. Rutgers was a member of the New York legislature in 1784, and was frequently re-elected. He was the proprietor of land on East river, in the vicinity of Chatham square, and in other parts of the city, and gave sites for streets, schools, churches, and charities. He presided over a meeting that was held on 24 June, 1812, to prepare against an expected attack of the British, and contributed toward defensive works. From 1802 till 1826 he was one of the regents of the State university. He gave $5,000 for the purpose of reviving Queen's college in New Jersey, the name of which was changed to Rutgers college on 5 Dec., 1825. See memoir “New York Genealogical and Biographical Record” of April, 1886; and “The Rutgers Family of New York,” by Ernest H. Crosby (New York, 1886).
# Appletons' Cyclopædia of American Biography/Salomon, Haym

Edition of 1900.
​SALOMON, Haym, financier, b. in Lissa, Prussian Poland, about 1740; d. in Philadelphia, Pa., in 1785. He settled in Philadelphia some years before the Revolution as a merchant and banker, and succeeded in accumulating a large fortune, which he subsequently devoted to the use of the American government during the war for independence. He negotiated all the war subsidies obtained during that struggle from France and Holland, which he indorsed and sold in bills to American merchants at a credit of two and three months on his personal security, receiving for his commission one quarter of one per cent. He also acted as paymaster-general of the French forces in the United States, and for some time lent money to the agents or ministers of several foreign states when their own sources of supply were cut off. It is asserted that over $100,000 thus advanced have never been repaid. To the U. S. government Mr. Salomon lent about $600,000 in specie, and at his death $400,000 of this amount had not been returned. This was irrespective of what he had lent to statesmen and others while in the discharge of public trusts. His descendants have frequently petitioned for remuneration, and their claims have several times been favorably reported upon by committees of congress.