OpenLLM-France/wikimedia huggingface dataset:
# Caladonia/Despairing Mary

DESPAIRING MARY.
Mary, why thus waste thy youth time in sorrow? See a' around you the flowers sweetly blaw, Blythe sets the sun o'er the wild cliffs o' Jura, Blythe sings the mevis in ilka green shaw,; How can this heart e'er mair think o' pleasure, Simmer may smile but delight I have nane; Cauld in the grave-lies my hearts! only treasure, Nature seems dead since my Jamie is gane.
This 'kirchief he gave me a true lovers token, Dear, dear to me, was the gift for his sake, I wear't near my heart, but this poor heart is broken Hope died wi' Jamie, and left it to break, Sighing for him, I lie down in the e'ening, Sighing for him, I awake in the morn, Spent were my days, a' in secret repining, Peace to this bosom can never return.
Oft have we wandered in sweetest retirement, Telling our loves 'neath the moon's silent beam; Sweet were our meetings of tender endearment, But fled are these joys like a fleet passing dream;
Gruel remembrance! ah, who wilt thou wreck me, Brooding o'er joys that for ever are flown, Cruel remembrance! in pity forsake me, Flee to some bosom where grief is unknown.
# Caladonia/Queen Mary's Lamentation

QUEEN MARY'S LAMENTATION.
I sing and lament me in vain, these walls can but echo my moan, Alas; it increases my pain, when I think on the days that are gone.
Through the gate of my prison I see, the birds as they wanton in air. My heart how it pants to be free, my looks they are wild with dispair.
Above, though opprest by my fate, I burn with contempt for my foes, Though fortune has alter'd my state, she ne'er can subdue me to those.
False woman, in ages to come, thy malice detested shall be, And when we are cold in the tomb, some heart will still sorrow for me.
Ye roofs where cold damps and dismay, with silence and solitude dwell. How comfortless passes the day? how sadly tolls the evening bell;
The owls from the battlement cry, hollow winds seem to murmur around, O Mary! prepare thee to die, my blood it rune cold at the sound.
# Caledonia

* Search for titles containing or beginning with: "Caledonia"
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* "Caledonia", a poem by Robert Allan (The simmer sweetly smiles in Caledonia)
* "Caledonia", a song by Robert Burns (Their groves o’ sweet myrtle let foreign lands reckon)
* "Caledonia", a song by Robert Burns (There was once a day, but old Time was then young)
* "Caledonia", a poem by Daniel Defoe (In Northern Heights, where Nature seldom smiles)
* "Caledonia", a poem by James Hogg (Caledonia! thou land of the mountain and rock)
* "Caledonia", a poem by John Imlah (The lamp o' day its radiance threw)

### Encyclopaedia articles

* "Caledonia," in Encyclopædia Britannica, Ninth Edition (v. 4) (1878)
* "Caledonia," in Encyclopædia Britannica (11th ed., 1911)
* "Caledonia," in The New Student's Reference Work, Chicago: F.E. Compton and Co. (1914)
* "Caledonia," in Collier's New Encyclopedia, New York: P. F. Collier & Son Co. (1921)

## See also

* "The Caledonia"
# The Tragedy of Sir James the Rose

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* "The Tragedy of Sir James the Rose", a poem by Michael Bruce
* The Tragedy of Sir James the Rose, to which is added &c. (1815), a chapbook printed in Falkirk
# The Knickerbocker Gallery/To a Rich Rascal

Layout 2
To A Rich Rascal.
By T. W. Parsons.
# Ten Books on Architecture/List of Illustrations

LIST OF ILLUSTRATIONS
1. From sixteenth century MS. 2. From model by A. A. Howard.
# A Dictionary of Music and Musicians/Sainton-Dolby, Charlotte

From volume 3 of the work.
[ W. B. S. ]
# Journal of the Straits Branch of the Royal Asiatic Society/Volume 75/The Malay Rice Cycle

The Malay Rice Cycle.
By R. O. Winstedt.
In Kedah there is a phrase běrtému kop for the 'completion of a cycle of years.' It is pretty certain that kop is derived through the Siamese kab from the Pali kappa, which in turn is the Sanskrit kalpa. It is used by Hindus and Buddhists to express an aeon during which the physical universe is destroyed. In Malay, it is applied to a cycle of a few years, generally to the 12 year eyele of the rice pawang, the years of which are designated by animal names. The cycle is common to Siamese, Cambodians, Chinese and Japanese. But both the word kop and the Malay names for the animals are from the Siamese and not from the Cambodian. The Cambodian form is kalba = kalpa, and the Cambodian words for the animals are more remote from the Malay words, while the Siamese words are almost identical:—
| Malay | Siamese | Cambodian |
| chuat | chuot | chut |
| chalu | chalú | chhlou |
| kan | khán | khal |
| tau | tho | thoh |
| marong | maróng | roung |
| maseng | maséng | mĕsañ |
| mamia | mamiă | mamê |
| mameh | mamä | mamê |
| wauk | wok | woc |
| raku | raká | raká |
| chaw | cho | cha |
| kun | kun | kor |
The cycle is not known to the Mons.
This settles the problem discussed by Mr. Shaw on p. 7. of his paper on 'Rice Planting.' The linguistic evidence proves conclusively that the cycle was borrowed directly from the Siamese, who in turn may have borrowed from the Cambodians.
# Journal of the Straits Branch of the Royal Asiatic Society/Volume 76/Foliated Pattern in Malay Carving and Silverwork

Foliated Pattern in Malay Carving and Silverwork.
By R. O. Winstedt.
On p. 48 of my paper on "Malay Industries, Part I," "Arts and Crafts" (Kuala Lumpur, 1909), I wrote of Malay repoussé work. "It owes many of its patterns to Indian influence—the conventional lotus flower, the leaf of the sacred fig and so on-but there is not a technical term that is foreign for metal (gold and silver) tool or pattern, so that there would seem to be no reason why it should be inferred to be Indian in origin. Indeed it must be something more than coincidence that foliated pattern of the same chaste restraint and conventional character is the note of Malay wood-carving.”
After a visit last year to the famous Bara-bodor in Java, I am persuaded that it is due to "something more than coincidence" that Malay and Javanese carvings and silverwork have their chaste foliated patterns:—namely, to Indian influence. The foliation carved between the panels illustrating the life of the Buddha on that wonderful memorial is identical with the foliation loved by the Malay craftsman, e.g. the socalled 'pine-apple' or 'side view of the lotus' pattern. This can be seen clearly, too, on some of the picture-postcards sold of the Bara-bodor. It would be interesting to know if there are similar foliated patterns on the ruins of Angkor Wat?
# Journal of the Straits Branch of the Royal Asiatic Society/Volume 77/Rules in Malay Chess
## Rules In Malay Chess.

By R. O. Winstedt.
There is a paper on Malay Chess, by Mr. Elcum in Journal XLIX, and the game is discussed in Mr. R. J. Wilkinson's Life and Customs, Part III, Malay Amusements (Kuala Lumpur 1910). Some years ago 1 got a copy of the rules of Malay chess as played at Sri Menanti in Negri Sembilan: and I kept it by me, in case 1 should ever learn the game and so be qualified to discuss them. Perhaps I never shall learn, or perhaps the white ants may have devoured my MS, before I find time and inclination to learn. So, now I print the rules as they stand, in case they may interest players of chess.
(1) Tiap-tiap buah yang tělah di-usek, buah itu-lal juga akan di-jalankan.
(2) Boleh di-makan buah apa-apa suka, jika běrgaul sa-kali pun.
(3) Tiap-tiap bidak yang tĕlah naik ka-měrchu papan-nya boleh měnjadi ganti těmpat itu-lah; jika sampai ka-těmpat mantěri, boleh jadi mantěri: demikian juga di-tempat lain-nya.
(4) Bidak boleh běrjalan dua tapak pada pertama běrjalan, kĕmudian sa-tapak sahaja.
(5) Raja tiada sa-kali-kali boleh běrgerak, jika sa-bělum kĕna sah.
(6) Jika tinggal satu bidak dĕngan sa-orang raja, maka bidak itu Maharaja Lela, boleh di-jadikan mantĕri atau lain-nya.
(7) Jika di-sah raja děngan tiada běrgaul, boleh juga raja itu měmakan memakul buah yang sah itu. baik sa-tapak atau dua tapak sapěrti jalan kuda atau jalan tih (?= tir R. O. W.)
(8) Jika tinggal raja sa-orang diri-nya, boleh-lah raja ita bĕrjalan sa-tapak-tapak atau sapĕrti lompat kuda.
(9) Apa-bila tělah běrjalan, hal-nya tělah tĕrlĕpas tangan: maka tiada boleh di-ubah lagi.
(10) Yang di-bangsakan sĕri—tiada kalah, tiada měnang—tinggal dua dengan satu mĕlainkan bĕrdua mantĕri.
# Journal of the Straits Branch of the Royal Asiatic Society/Volume 79/The Hindu Element in Malay Marriage Ceremony
## The Hindu Element in Malay Marriage Ceremony.

By R. O. Winstedt.
It is well-known that a Malay raja when marrying a secondary wife of inferior rank often does not appear in person but is represented by his kĕris. As one might expect, this would appear to be a custom of Indian origin. Among the Tottiyans a caste of Telugu cultivators, who are probably descendants of the soldiers of the Nayakkan kings of Vijayanagar—"if a man belongs to a Zamindar's family, he is said to be of the Raja Kambala caste...... If a marriage is contracted with a woman of an inferior class, the bridegroom does not personally take part in the ceremony: a dagger (kattar) or rude sword is sent to represent him and the tali is tied in the presence thereof. In a Zamindar's suit, details of which are published in the Madras Law Reports, Vol. XVII, 1894 the judge found that the plaintiff's mother was married to the plaintiff's father in the dagger form; that a dagger is used by the Saptur zamindars who are called Kattari Kamaya, in the case of inequality in the easte or social position of the bride; that though the customary rites of the Kambala caste were also performed, yet the use of the dagger was an essential addition; and that though she was of a different and inferior caste to that of the plaintiff's father, yet that did not invalidate the marriage." (E. Thurston's Castes and Tribes of Southern India, Vol. VII, p. 190).
# Journal of the Straits Branch of the Royal Asiatic Society/Volume 85/Two Legends of Malacca
## Two Legends of Malacca

By R. O. Winstedt, D. Litt. (Oxon.)
The "Malay Annals" (Shellabear's romanized Sějarah Mělayu, 1909, Vol. T, p. 60) record how Sultan Iskandar was hunting near Bertain River, when a white mouse-deer kicked his hunting dog into the water. He chose this spot where mouse-deer were valiant for his new settlement and named it Mělaka after a tree (Phyllanthus pectinatus of the Order Euphorbiaceae) against which he was leaning at the time of the incident.
Now there exists a similar Sinhalese legend of the founding of Candy, a hare and a jackal taking the place of mouse-deer and dog and the hare's courage being ascribed to recoil from a rock that intercepted her flight (Parker's "Village Folk-Tales of Ceylon," 1914, No. 76, Vol. II, p. 3).
In the Hikayat Hang Tuah it is related how when they came to Malacca the Portuguese bought as much land as an ox-hide would cover and their captain cut it into strips and so got enough land to erect a large godown (J. R. A. S., S. B. 83, p. 122). Benfey has collected many parallels from mediaeval and modern literature and folk-lore; there is the famous tale of the founding of Carthage, the tale of Hengist in Geoffrey of Monmouth, and another in the French romance Melusine; there is the popular etymology of Hyde Park. Popular etymology erroneously finds the same origin for Bhutnair and Calcutta (Todd's "Annals and Antiquities of Rajasthan," II, 235; 1852). "Thare-kettaya near the modern city of Prome was built 443 B.C. Its name has to do with a very ancient artifice. 'Facti de nomine byrsam taurino quantum possent circumdare tergo.'" (Scott O' Connor's "Mandalay," p. 301; London, 1907). American Indian attributed the trick to Europeans who bought land from them. In Sanskrit gotsharman (lit. cowhide) = "a land measure, one hundred feet long and ten broad."
# Journal of the Straits Branch of the Royal Asiatic Society/Volume 83/The Princess of Gunong Ledang

The Princess of Gunong Ledang.
By R. O. Winstedt, D. Litt., (Oxon).
It is related in the "Malay Annals" (Shellabear's Romanized edition, vol. II, page 177, 1910: chapter 27) that Sultan Mahmud of old Malacca wished to wed the fairy princess of Gunong Ledang. She replied to his messengers, "If the prince of Malacca desires me, make me a gold and a silver bridge from Malacca to this mountain: for a betrothal gift I want seven trays of mosquitoes' livers, seven trays of lice's livers, a tub of tears, a tub of the juice of young betel-palms, a basin of the prince's blood and a basin of the blood of his son Raja Almad."
There is a parallel to this episode in the Persian Sindibúd Nama. "A merchant arriving at Kashgar sells his stock of sandal-wood to a rogue, who persuades him it is valueless, on condition. that he give in return 'Whatever else he may choose.' Finding himself swindled he resorts in disguise to the house of the blind chief of the rogues and hears him rate his subordinate, 'You are a fool; for instead of this merchant asking a measure of gold, he may require yon to give him a measure of male fleas with silken housings and jewelled trappings and how will you do that?' Next day before the Kadzi the merchant makes this demand and gets back his sandal-wood. The same story contains the incident of a worsted gambler being required to drink up the sea." (Clouston's "Popular Tales and Fictions," Vol. II, pages 105-106).
# Journal of the Straits Branch of the Royal Asiatic Society/Volume 83/The Folklore of the Hikayat Malim Demam

The Folklore of the Hikayat Malim Deman
By R. O. Winstedt, D. Litt., (Oxon).
In the Malay folk romance Malim Deman (ed. R. O. Winstedt and A. J. Sturrock, Singapore 1908) the hero from whom the tale takes its name finds the ring and a tress of hair of the princess he is fated to wed in a golden bowl afloat on a stream. He fumigates them with incense whereupon their owner and her six sisters fly down from fairy-land. Malim Deman steals the magic flying raiment of the youngest princess and so wins her for his bride. Owing to neglect she flies home to fairy-land with her child. Malim Deman borrows a borak—the flying animal whereon the Prophet Mohamed ascended to heaven—from genies, pursues and regains his wife and brings her back to earth.
Now the episode of a prince falling in love with a princess from finding her hair floating downstream. besides occurring in an Egyptian romance three thousand years old (Clouston's Popular Tales and Fietions," vol. I, p. 351), is common in Indian folklore:—No. 4 of Dal Bahari Day's "Folk-tales of Bengal," and the second story of the Tamil romance "Madana Kamaraja Kadai," translated by Pandit S. M. Natesa Sastri. In a Sinhalese folktale a king finding a hair in a fish's belly wishes to wed the owner (Parker's "Village Folk-Tales of Ceylon," vol. II, p. 168, Tale 111). Incidentally one may note that a hair in a bowl is one of the regalia of the Yamtuan of Negri Sembilan.
Magie flying raiment (baju layang kain layang) is part of the stock-in-trade of the world's folk-lore. Nymphs, apsaras or fairies bathing, and one of them having her clothes (Tawney's Katha Sarit Sagara, vol. II, p. 452 and 576; a Bengal story in "The Indian Antiquary," vol. IV, p. 54; Thornhill's Indian Fairy Tales" p. 15) or flying garments (Swynnerton's Indian Nights Entertainments, p. 343) stolen by a man who marries her is a very common plot in Indian folk-lore and literature. In the Persian romance of King Babram Ghur and Husin Banu the hero obtains his fairy bride by filching her dove-dress (Clouston op. cit., vol. I, pp. 182-191)." There is a Santali version of the story and a Japanese (B. H. Chamberlain's "Classical Poetry of the Japanese"). Cf. also Parker op. cit., vol. II. Tale 152, p. 359. But of course the classical story of the bride-maidens is the tale of Hasan of Bassorah in the "Arabian Nights" (Burton, vol. VIII, p. 7).
The world-wide circulation of the myth of the swan-maiden and its various forms and stages is discussed by Hartland on pages 255-332 of The Science of Fairy Tales" (London 1891).
# Journal of the Straits Branch of the Royal Asiatic Society/Volume 81/Obituary—Mr. Abraham Hale
## OBITUARY

Mr. Abraham Hale. (Dec. 7, 1854—April 8, 1919).
Mr. Hale, who retired from the F. M. S. Civil Service in 1911 after twenty-seven years' service, died on April 8th in his sixty- fifth year. He was one of the earliest surviving members of the Society and contributed several notes and papers to early numbers. his principal contribution being on "Folk-lore and the Menangkabau Code in the Negri Sembilan" Journal XXXI. He always lamented with that delightful candour which characterized him, that his literary talent was untrained: but for all that it was a very genuine talent. Had "The Adventures of John Smith in Malaya" been written two centuries ago, its author would have ranked with Defoe. Hale had an extraordinary faculty for vivid detail.
Less than a fortnight before he died. he wrote me a letter full of his usual enthusiasm for Malaya and his abundant interest in life and enclosing a photograph of himself as a private in the Kent Volunteer 'Fencibles. For me as for many others it was a pleasure to have known him and served under him.
R. O. W.
# California v. LaRue/Concurrence Stewart

* Court Documents
* Case Syllabus
* Opinion of the Court
* Concurring Opinion Stewart
* Dissenting Opinions Douglas Brennan Marshall
[p119] MR. JUSTICE STEWART, concurring.
A State has broad power under the Twenty-first Amendment to specify the times, places, and circumstances where liquor may be dispensed within its borders. Seagram & Sons v. Hostetter, 384 U.S. 35; Hostetter v. Idlewild Liquor Corp., 377 U.S. 324, 330; Dept. of Revenue v. James Beam Co., 377 U.S. 341, 344, 346; California v. Washington, 358 U.S. 64; Ziffrin, Inc. v. Reeves, 308 U.S. 132; Mahoney v. Joseph Triner Corp., 304 U.S. 401; State Board v. Young's Market Co., 299 U.S. 59. I should suppose, therefore, that nobody would question the power of California to prevent the sale of liquor by the drink in places where food is not served, or where dancing is permitted, or where gasoline is sold. But here California has provided that liquor by the drink shall not be sold in places where certain grossly sexual exhibitions are performed; and that action by the State, say the appellees, violates the First and Fourteenth Amendments. I cannot agree.
Every State is prohibited by these same Amendments from invading the freedom of the press and from [p120] impinging upon the free exercise of religion. But does this mean that a State cannot provide that liquor shall not be sold in bookstores, or within 200 feet of a church? I think not. For the State would not thereby be interfering with the First Amendment activities of the church or the First Amendment business of the bookstore. It would simply be controlling the distribution of liquor, as it has every right to do under the Twenty-first Amendment. On the same premise, I cannot see how the liquor regulations now before us can be held, on their face, to violate the First and Fourteenth Amendments.
It is upon this constitutional understanding that I join the opinion and judgment of the Court.

## Notes

* ↑ This is not to say that the Twenty-first Amendment empowers a State to act with total irrationality or invidious discrimination in controlling the distribution and dispensation of liquor within its borders. And it most assuredly is not to say that the Twenty-first Amendment necessarily overrides in its allotted area any other relevant provision of the Constitution. See Wisconsin v. Constantineau, 400 U.S. 433; Hostetter v. Idlewild Liquor Corp., 377 U.S. 324, 329-334; Dept. of Revenue v. James Beam Co., 377 U.S. 341.
# California v. LaRue/Dissent Brennan

* Court Documents
* Case Syllabus
* Opinion of the Court
* Concurring Opinion Stewart
* Dissenting Opinions Douglas Brennan Marshall
[p123] MR. JUSTICE BRENNAN, dissenting.
I dissent. The California regulation at issue here clearly applies to some speech protected by the First Amendment, as applied to the States through the Due Process Clause of the Fourteenth Amendment, and also, no doubt, to some speech and conduct which are unprotected under our prior decisions. See Memoirs v. Massachusetts, 383 U.S. 413 (1966); Roth v. United States, 354 U.S. 476 (1957). The State points out, however, that the regulation does not prohibit speech directly, but speaks only to the conditions under which a license to sell liquor by the drink can be granted and retained. But, as MR. JUSTICE MARSHALL carefully demonstrates in Part II of his dissenting opinion, by requiring the owner of a nightclub to forgo the exercise of certain rights guaranteed by the First Amendment, the State has imposed an unconstitutional condition on the grant of a license. See Perry v. Sindermann, 408 U.S. 593 (1972); Sherbert v. Verner, 374 U.S. 398 (1963); Speiser v. Randall, 357 U.S. 513 (1958). Nothing in the language or history of the Twenty-first Amendment authorizes the States to use their liquor licensing power as a means for the deliberate inhibition of protected, even if distasteful, forms of expression. For that reason, I would affirm the judgment of the District Court.
# The Knickerbocker Gallery/An Invitation

Layout 2
Yours, James T. Fields
An Invitation.
By James T. Fields.
# Ruth of the U. S. A.

titled Her Great Moment in the UK
* Ruth of the U. S. A., a version by A. C. McClurg & Co.
* Ruth of the U. S. A., a version by Grosset & Dunlap
# I Am the American Negro

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* I Am the American Negro (1937), a poetry collection by Frank Marshall Davis
* "I Am the American Negro", a poem by Frank Marshall Davis
# My Life Is an Open Book (Hancock)

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My Life Is An Open Book
G.B. Hancock
* Preface
* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
One or more copyright licenses apply to this work.
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
This work is in the public domain in the United States because it was legally published within the United States (or the United Nations Headquarters in New York subject to Section 7 of the United States Headquarters Agreement) between 1929 and 1977 (inclusive) without a copyright notice.
The longest-living author of this work died in 2017, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 6 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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# My Life Is an Open Book

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* My Life Is an Open Book (1977), an autobiography by Golman Buford Hancock, published posthumously
* My Life Is an Open Book (1883), a book by George Gatewood Mullins (external scan)