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# Qur'an

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The Qur'an (literally "The Recitation"), also romanized Quran or Koran, is the central religious text of Islam. Muslims believe the Qur'an to be the literal word of God as revealed to Muhammad over a period of twenty-three years by the angel Gabriel and regard it as God's final revelation to mankind.Warning: template has been deprecated.
English-language translations of القرآن include:

### Full

* The Alcoran of Mahomet (1649), translated by Alexander Ross (transcription project) from Du Ryer's French translation
* 1806 edition (transcription project)
* Translated by George Sale (1734), from Maracci's Latin translation:
** The Koran (1734) (transcription project) and (1795) (external scans (multiple parts): 1, 2) and (1917) (transcription project)
** Comprehensive Commentary on the Qurán (1882, rev. 1896), edited by E.M. Wherry (external scans (multiple parts): 1, 2, 3, 4)
* Translated by John Medows Rodwell (1861), with the surahs in supposed chronological order:
** El-Kor'ân, or, The Korân (1876), 2nd ed. (external scan)
** The Koran (1909), Everyman's Library ed. (transcription project)
* The Qur'ân (1880), translated by E. H. Palmer (scans of part 1 and part 2)
* The Holy Qurán (1905), translated by Mohammad Abdul Hakim Khan (external scan)
* The Holy Qur-án (1917, rev. 1920), translated by Maulana Muhammad Ali (transcription project)
* The Meaning of the Glorious Koran (1930), translated by Muhammad Marmaduke Pickthall (transcription project)
* The Qur'an (2015), translated by the Progressive Muslims Organization (with Arabic)

### Partial

* Selections from the Kur-án (1843), an abridgment of Sale's translation by E.W. Lane, revised (1879) by S. Lane-Poole (start transcription)
* The Speeches and Table-Talk of the Prophet Mohammad... (1882), an abridgment of Sale and others' translations by S. Lane-Poole (start transcription)
* Selections from the Koran... (1896, rev. 1902), an abridgment of Sale and others' translations by J. Murdock (external scan)
* The Religion of the Koran (1904), an abridgment of Palmer's translation by A.N. Woolaston (external scan) ((start transcription) 1910) ((start transcription) 1917)
* Selections from the Qur'án (1922), an abridgment of Rodwell's translation by H.U.W. Stanton (start transcription)
# Of Human Bondage

First published 1915
OF HUMAN BONDAGE
A Novel
BY
W. SOMERSET MAUGHAM
LONDON
WILLIAM HEINEMANN
* Chapter I
* Chapter II
* Chapter III
* Chapter IV
* Chapter V
* Chapter VI
* Chapter VII
* Chapter VIII
* Chapter IX
* Chapter X
* Chapter XI
* Chapter XII
* Chapter XIII
* Chapter XIV
* Chapter XV
* Chapter XVI
* Chapter XVII
* Chapter XVIII
* Chapter XIX
* Chapter XX
* Chapter XXI
* Chapter XXII
* Chapter XXIII
* Chapter XXIV
* Chapter XXV
* Chapter XXVI
* Chapter XXVII
* Chapter XXVIII
* Chapter XXIX
* Chapter XXX
* Chapter XXXI
* Chapter XXXII
* Chapter XXXIII
* Chapter XXXIV
* Chapter XXXV
* Chapter XXXVI
* Chapter XXXVII
* Chapter XXXVIII
* Chapter XXXIX
* Chapter XL
* Chapter XLI
* Chapter XLII
* Chapter XLIII
* Chapter XLIV
* Chapter XLV
* Chapter XLVI
* Chapter XLVII
* Chapter XLVIII
* Chapter XLIX
* Chapter L
* Chapter LI
* Chapter LII
* Chapter LIII
* Chapter LIV
* Chapter LV
* Chapter LVI
* Chapter LVII
* Chapter LVIII
* Chapter LIX
* Chapter LX
* Chapter LXI
* Chapter LXII
* Chapter LXIII
* Chapter LXIV
* Chapter LXV
* Chapter LXVI
* Chapter LXVII
* Chapter LXVIII
* Chapter LXIX
* Chapter LXX
* Chapter LXXI
* Chapter LXXII
* Chapter LXXIII
* Chapter LXXIV
* Chapter LXXV
* Chapter LXXVI
* Chapter LXXVII
* Chapter LXXVIII
* Chapter LXXIX
* Chapter LXXX
* Chapter LXXXI
* Chapter LXXXII
* Chapter LXXXIII
* Chapter LXXXIV
* Chapter LXXXV
* Chapter LXXXVI
* Chapter LXXXVII
* Chapter LXXXVIII
* Chapter LXXXIX
* Chapter XC
* Chapter XCI
* Chapter XCII
* Chapter XCIII
* Chapter XCIV
* Chapter XCV
* Chapter XCVI
* Chapter XCVII
* Chapter XCVIII
* Chapter XCIX
* Chapter C
* Chapter CI
* Chapter CII
* Chapter CIII
* Chapter CIV
* Chapter CV
* Chapter CVI
* Chapter CVII
* Chapter CVIII
* Chapter CIX
* Chapter CX
* Chapter CXI
* Chapter CXII
* Chapter CXIII
* Chapter CXIV
* Chapter CXV
* Chapter CXVI
* Chapter CXVII
* Chapter CXVIII
* Chapter CXIX
* Chapter CXX
* Chapter CXXI
* Chapter CXXII
This work is in the public domain in the United States because it was published before January 1, 1930.
This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
Public domainPublic domainfalsefalse
# Jude the Obscure

Jude the Obscure is the last of Thomas Hardy's novels, begun as a magazine serial and first published in book form in 1895. The book was burnt publicly by the Bishop of Exeter in that same year. Its hero Jude Fawley is a lower-class young man who dreams of becoming a scholar. The two other main characters are his earthy wife, Arabella, and his intellectual cousin, Sue. Themes include class, scholarship, religion, marriage, and the modernisation of thought and society.
* Preface
* Part 1: At Marygreen
** Chapter 1
** Chapter 2
** Chapter 3
** Chapter 4
** Chapter 5
** Chapter 6
** Chapter 7
** Chapter 8
** Chapter 9
** Chapter 10
** Chapter 11
* Part 2: At Christminster
** Chapter 1
** Chapter 2
** Chapter 3
** Chapter 4
** Chapter 5
** Chapter 6
** Chapter 7
* Part 3: At Melchester
** Chapter 1
** Chapter 2
** Chapter 3
** Chapter 4
** Chapter 5
** Chapter 6
** Chapter 7
** Chapter 8
** Chapter 9
** Chapter 10
* Part 4: At Shaston
** Chapter 1
** Chapter 2
** Chapter 3
** Chapter 4
** Chapter 5
** Chapter 6
* Part 5: At Albrickham and Elsewhere
** Chapter 1
** Chapter 2
** Chapter 3
** Chapter 4
** Chapter 5
** Chapter 6
** Chapter 7
** Chapter 8
* Part 6: At Christminster Again
** Chapter 1
** Chapter 2
** Chapter 3
** Chapter 4
** Chapter 5
** Chapter 6
** Chapter 7
** Chapter 8
** Chapter 9
** Chapter 10
** Chapter 11
This work is in the public domain in the United States because it was published before January 1, 1930.
The longest-living author of this work died in 1928, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 96 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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# Myths and Legends Beyond Our Borders/The Heart of Frontenac

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THE HEART OF FRONTENAC
IN the court of the Fourteenth Louis there was but one man who could rival him in grace or looks, at least in the opinion that was whispered behind the palace doors. That was Louis de Buade, Count of Frontenac. Louis placidly regarded himself as the handsomest man in France, and he had a woman-like hatred of a rival. In fact, he was so secure in this pleasant self-estimation that it never occurred to him to look for a rival until he chanced on one of his favorites, Madame de Montespan, in ​something too earnest converse with this Frontenac. In that moment his vanity received a serious blow. He kept his eye on these two people, and put his spies upon them, gaining an increased assurance that it would be for the peace of Paris if the impudent fellow could busy himself with affairs at some distance from the city. Le Grand Monarque was not usually suspicious, and the Montespan had wonderful control over him, but this time he was decided, and Frontenac was sent to Canada. Three women viewed this exile with varying emotions. The queen had hoped that Frontenac would succeed with the Montespan woman, that she might claim a little of the king's attention herself. The Countess Frontenac had hardened her heart against her husband when she realized that in marriages of state love has no place, and that even if she were disposed to respect her lord, he cared nothing for her. She refused to go with him to Canada, and remained at home. As for the Montespan, nobody knows whether she was glad or sorry, but, whichever it was, she applied herself to ruling the king with increased severity, and had Louis been a more sensitive man he would probably have made a declaration of independence and abandoned her more promptly for Madame de Maintenon than he did.
Frontenac was made governor of Canada, the king not caring to proclaim his motive baldly, and, while he maintained in Quebec a state worthy of his position, his dignities were solitary. He ​was urbane toward his associates and toward those who called to see him about matters of state, but he never broke his silence respecting affairs in France. Louis lived to an aggravating age, his stormy career of war and his wasting ambitions seeming but to toughen him, and Frontenac, hopeless of a return, though he was allowed to make one brief visit to his native land, died in 1698, a lonely old grandee. They buried him in the Recollet church, near the Place d'Armes. A surgeon removed the heart of Frontenac, enclosed it in a metal box, and sent it home to his widow. She coldly refused to receive it, for in life it had never been hers. The next ship took this handful of unfortunate dust back to Quebec, where it was placed in the coffin, and for a century remained undisturbed. When the Recollet church was burned the box containing the heart was among the few things that escaped destruction.
# The New International Encyclopædia/Zenjan

Edition of 1905. See also Zanjan, Iran on Wikipedia; and the disclaimer.
​ZENJAN, zēn-jän′. A town of Persia. See Zinjan.
# The New International Encyclopædia/Zenker, Friedrich Albrecht von

Edition of 1905. See also Friedrich Albert von Zenker on Wikipedia; and the disclaimer.
​ZENKEK, tsĕn′kẽr, Friedrich Albert von (1825-98). A German physician, celebrated for his discovery of trichiniasis. He was born in Dresden, and was educated in Leipzig and Heidelberg. Attached to the city hospital of Dresden in 1851, he added, in 1855, the duties of professor of pathological anatomy and general pathology in the surgico-medical academy of that city. In 1862 he became professor of pathological anatomy and pharmacology at Erlangen. Three years afterwards he assumed with Ziemssen the editorship of the Deutsches Archiv für klinische Medizin. In 1895 he retired from active service. His important discovery of the danger of trichinæ dates from 1860. In that year he published Üeber die Trichinenkrankheit des Menschen (in vol. xviii. of Virchow's Archiv). This was followed by Beiträge zur normalen und pathologischen Anatomie der Lunge (1862); Üeber Staubinhalationskrankheiten der Lungen (1866); Die Krankheiten des Oesophagus (in vol. vii. of Ziemssen's Handbuch der speziellen Pathologie und Therapie, 1877).
# The New International Encyclopædia/Zeno (of Elea)

Edition of 1905. See also Zeno of Elea on Wikipedia; and the disclaimer.
​ZE′NO (Lat., from Gk. Ζήνων, Zēnōn) (c.488 B.C.—?). An Eleatic philosopher, born at Elea (Velia), a town of Lucania in Southern Italy. He was a favorite pupil of Parmenides. At the age of forty he accompanied his master to Athens, where he resided some time and numbered among his pupils Pericles and Callias. Tradition says that after his return to Elea he joined a movement to deliver the city from the tyrant Nearchus, and when the attempt failed, he was captured and put to torture. Of this, however, the evidence is not satisfactory. As a follower of Parmenides he supported his doctrines by indirect demonstration, in which he attempted to point out that belief in the real existence of changing phenomena led to contradiction. He tried to establish the truth of the unity of being by showing that the hypotheses of motion, multiplicity, and sense have inherent contradictions. To the real existence of motion he objected that motion cannot begin, because the moving body cannot arrive at any place from that in which it is until it has passed through the unlimited number of intermediate spaces. Now, as it is at any given moment in a particular place, it cannot leave that position, therefore the flying arrow is in reality at rest. His second argument was the famous proof that Achilles cannot overtake the tortoise because at any moment he only reaches the place previously left by the tortoise; his other arguments are similar. He likewise argued against the reality of space, for, if all that exists were in a given space, that space itself would be included in another space, and so on without limit. Against sense perception he said that if a measure of grain in falling produced a sound, every single grain and smallest fraction thereof must produce a sound; but if the latter be not true, then the whole measure, whose effect can be nothing but the sum of the effects produced by its parts, can produce no sound. Zeno's arguments against the reality of motion were answered by Aristotle in his Physics, but the argument still had considerable influence on the development of metaphysics in the latter period. Consult: Ritter and Preller, Historia Philosophiœ Græcæ (8th ed., Gotha, 1898); Zeller, Philosophie der Griechen (4th ed., vol. i., Leipzig, 1900); also, Zeller's Pre-Socratic Philosophy, vol. i. (New York, 1881); Ueberweg, History of Philosophy, vol. i. (New York, 1887).
# The New International Encyclopædia/Zeno (of Citium)

Edition of 1905. See also Zeno of Citium on Wikipedia; and the disclaimer.
​ZENO (4th and early 3d century B.C.). The founder of Stoic philosophy, born at Citium, in the island of Cyprus. The exact date of his birth is unknown, as is that of his death, but he is said to have lived to a great age. He was the son of a merchant, and was himself engaged in trade during the earlier part of his life, but according to tradition a shipwreck caused him to reside for a time at Athens, where the works written by the disciples of Socrates in regard to their master filled him with admiration, and he joined himself as pupil to Crates the Cynic. His earliest writings according to tradition contained much that savored of the harshness and bluntness of the Cynic doctrine. Failing to find sufficient satisfaction from Cynic philosophy, he turned to the Megarian Stilpo, from whom he learned the art of disputation, and later to Xenocrates and Polemo of the Academy. Not long after B.C. 310 he founded his own school in the Painted Porch (Ποικίλη Στοά) where, according to Apollonius, he taught for fifty-eight years. Diogenes Laertius mentions a number of works by him, no one of which has been preserved. He and his followers strove to realize the virtuous wise man for whom the idealized Socrates was a model. The ethics of the school, which were strongly influenced by Cynicism, were most productive in that they discriminated carefully between what was simply right and good and what was agreeable. Their physics were strongly influenced by Pythagoras and Heraclitus. The Athenians held Zeno in great regard during his life, and after his death honored him with a ​tomb built at public expense and a bronze monument because of the temperance and virtue which he had shown in his own life as well as teachings. Consult: Ritter and Preller, Historia Philosophiœ Græcæ; (8th ed., Gotha, 1898); Zeller, Philosophie der Griechen, vol. iii. (3d ed., Leipzig, 1880); Zeller, Stoics, Epicureans, and Sceptics (London, 1870); Ueberweg, History of Philosophy, Eng. trans. (New York, 1887); and Wachsmuth, De Zenone et Cleanthe (Göttingen, 1874).
# The New International Encyclopædia/Zeno, Apostolo

Edition of 1905. See also Apostolo Zeno on Wikipedia; and the disclaimer.
​ZENO, zā′nō̇, Apostolo (1668—1750). An Italian poet and historian of literature. He was born at Venice, where he first came into notice as a writer of melodramas. With Maffei and Vallisnieri he founded, in 1710, the first Italian critical journal, the Giornale de' letterati d'Italia. He went to Vienna in 1718 at the invitation of Charles VI. as Court poet, and remained there till 1729, when he returned to Venice. He was a prolific writer of melodramas and as an opera librettist did clever work. His dramas were published in 1744 by Gozzi. As a literary historian and bibliographer he did work of more value, as exemplified by Compendio del vocabolario della Crusca (1705); Istorici delle cose veneziane (1718—22); and Dissertazioni istorico-critiche e letterarie agli istorici italiani (1752—53), which was his chief work. Consult Negri, Vita di Apostolo Zeno (Venice, 1816).
# The New International Encyclopædia/Zeno, Niccolò and Antonio

Edition of 1905. See also Voyage of the Zeno brothers on Wikipedia; and the disclaimer.
​ZENO, Niccolò and Antonio. Two Venetian navigators and adventurers of the fourteenth century. They came of a rich patrician family and late in the fourteenth century (probably between 1375 and 1380) went on a voyage into the North Atlantic, where they were wrecked, and remained for some time on the island of 'Frislanda,' prohably one of the Faroe group, although believed by some to be Iceland. They are said also to have visited Engroneland (Greenland). While in the north they met a sailor, who told them a story of having been driven far to the westward to an island where dwelt a civilized people who possessed Latin books and could not speak the Norse tongue. Their country he called Estotiland, variously claimed to be Labrador, Newfoundland, and New England. Farther to the south, he said, lived tribes of cannibals, and still farther people who had great towns and splendid temples. Niccolò died in the north about 1391, and Antonio returned to Venice carrying with him an account of their own voyages and the story they had been told by the sailor, together with a map which they had constructed of the regions mentioned. The manuscript and the map lay unnoticed in the family palace in Venice until 1558, when a descendant collected them and published them under the title, Dei Commentarii del Viaggio. The whole question of the Zeno brothers' voyages, the location of Frislanda, the truth of their stories, and the authenticity of their map, has been the subject of much discussion. Consult: Forster, Geschichte der Entdeckungen im Norden (1794, Eng. trans.); Zuola, Dissertazione intorno ai viaggi e scoperte settentrionali di Nicolò e Antonio Fratelli Zeni (1808); The Voyages of the Venetian Brothers, Niccolò and Antonio Zeno (1873), edited by Major, for the Hakluyt Society; and Winsor, Narrative and Critical History of America, vol. i. (Boston, 1889).
# The New International Encyclopædia/Zenobia

Edition of 1905. See also Zenobia on Wikipedia; and the disclaimer.
​ZENO′BIA (Lat., from Gk. Ζηνοβία). Queen of Palmyra. She was the wife of Odenathus, lord of Palmyra, who had been recognized in A.D. 264 as king and imperator in the East by the Roman Emperor Gallienus (q.v.), and whose sway extended over almost all the eastern provinces. In 267 Odenathus and his son Herodes were murdered, and a younger son, Vahballathus, succeeded his father, though the actual government was in the hands of Zenobia, who ruled as an independent sovereign, caring little for the Roman emperors, with whose armies she repeatedly came into conflict. She even attempted to establish her dominion in Egypt, but in this she failed. When Aurelian came to the throne in 270, he at first continued to recognize the title and rights of Vahballathus, and even permitted Zenobia to assume the title of Augusta. In 271 Vahballathus died, and Zenobia continued to rule, in the name of her two younger sons. Attempting to extend her power over Asia Minor, she drew upon herself the anger of Aurelian, who marched against her with a large army and, after twice defeating her troops, besieged her in Palmyra (early in 272). Her hopes of being relieved by the Persians and Arabians being disappointed, she attempted to escape by flight, but was captured (spring of 272). Before the conqueror her courage failed, and she saved her own life by imputing the blame of the war to her counselors, especially the celebrated Longinus (q.v.), who was accordingly put to death. Zenobia was led in triumphal procession at Rome, and was presented by her conqueror with large possessions in the Villa of Hadrian, near Tibur (Tivoli), where in the society of her two sons she passed the rest of her life. She was a woman of great courage, high spirit, and striking beauty. With purity of morals in private life, she combined prudence, justice, and liberality in her administration. Her literary acquirements were considerable: she spoke Latin and Greek, as well as Syriac and Coptic.
# The New International Encyclopædia/Zenobia, or the Fall of Palmyra

Edition of 1905. See also the disclaimer.
​ZENOBIA, OR THE FALL OF PALMYRA. A powerful historical romance by William Ware (1836) in the form of letters, originally contributed to the Knickerbocker Magazine, New York.
# Memoria Philosophica

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MEMORIA PHILOSOPHICA.
​Page:Memoria philosophica; (IA memoriaphilosoph00gayt).pdf/7
This work was published before January 1, 1930, and is in the public domain worldwide because the author died at least 100 years ago.
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# Journal of American Folk-Lore/Volume 12/Issue 47

THE JOURNAL OF
AMERICAN FOLK-LORE.
Vol. XII—October-December, 1899.—No. xlvii.
Chapters (not listed in original)
* Early American Ballads, by William Wells Newell
* Water-Monsters of American Aborigines, by Albert S. Gatschet
* Superstitions and Beliefs from Central Georgia, by Roland Steiner
* Christmas Carols from Georgia, by Emma M. Backus
* Items of Maryland Belief and Custom, by Anne Weston Whitney
* The Legend of the Holy Grail, by William Wells Newell
* Folk-Lore Scrap-Book
* Notes and Queries
* Local Meetings and Other Notices
* Bibliographical Notes
* Members of the American Folk-Lore Society
# Dead Man's Hate

First published in Weird Tales (January 1930)
They hanged John Farrel in the dawn amid the marketplace; At dusk came Adam Brand to him and spat upon his face. "Ho neighbors all," spake Adam Brand, "see ye John Farrel's fate! "Tis proven here a hempen noose is stronger than man's hate!
For heard ye not John Farrel's vow to be avenged on me Come life or death? See how he hangs high on the gallows tree!" Yet never a word the people spoke, in fear and wild surprise— For the grisly corpse raised up its head and stared with sightless eyes,
And with strange motions, slow and stiff, pointed at Adam Brand And clambered down the gibbet tree, the noose within its hand. With gaping mouth stood Adam Brand like a statue carved of stone, Till the dead man laid a clammy hand hard on his shoulder-bone.
Then Adam shrieked like a soul in hell; the red blood left his face And he reeled away in a drunken run through the screaming market-place; And close behind, the dead man came with a face like a mummy's mask, And the dead joints cracked and the stiff legs creaked with their unwonted task.
Men fled before the flying twain or shrank with bated breath, And they saw on the face of Adam Brand the seal set there by death. He reeled on buckling legs that failed, yet on and on he fled; So through the shuddering market-place, the dying fled the dead.
At the riverside fell Adam Brand with a scream that rent the skies; Across him fell John Farrel's corpse, nor ever the twain did rise. There was no wound on Adam Brand but his brow was cold and damp, For the fear of death had blown out his life as a witch blows out a lamp.
His lips were writhed in a horrid grin like a fiend's on Satan's coals, And the men that looked on his face that day, his stare still haunts their souls. Such was the fate of Adam Brand, a strange, unearthly fate; For stronger than death or hempen noose are the fires of a dead man's hate.
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 1930 and 1977 (inclusive) without a copyright notice.
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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