OpenLLM-France/wikimedia huggingface dataset:
# United States v. Simmons

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United States Supreme Court
96 U.S. 360
United States v. Simmons
CERTIFICATE of division between the judges. of the Circuit Court of the United States for the Eastern District of New York.
Simmons was indicted in the Circuit Court of the United States for the Eastern District of New York for violating sects. 3258, 3259, 3266, and 3281 of the Revised Statutes of the United States. The indictment contained four counts, the second of which was drawn under sect. 3266, and the fourth under sect. 3281. It is as to the sufficiency of these counts that the case comes here on certificate of division in opinion.
The facts are fully stated in the opinion of the court.
The Solicitor-General, for the United States, cited United States v. Mills, 7 Pet. 138; United States v. Cook, 17 Wall. 168; United States v. Cruikshank et al., 92 U.S. 542.
Mr. Benjamin F. Tracy, for the defendant, cited Lipe v. Becker, 1 Den. (N. Y.) 568; United States v. Clark, 1 Gall. 497; Whart. Crim. Law, 285, 294, 300, 304, 366, 369, 372, 382, 2705; 1 Archb. Crim. Pr. & Pl. 86, note 2; id. 88; United States v. Mills, 7 Pet. 138; People v. Wilbur, 4 Park (N. Y.), Cr. 19; Ewright v. People, 21 How. (N. Y) Pr. 383; People v. Allen, 5 Den. (N. Y.) 76; 1 Hale, P. C. 517, 526, 535; United States v. Pond, 2 Curt. 265; 1 Bishop, Crim. Proc. 141, 372; United States v. Bentilini, 15 Int. Rev. Rec. 32; United States v. Howard, 1 Sawyer, 507; United States v. States, 8 How. 41; United States v. Rood, 1 Low. 232; United States v. Cruikshank et al., 92 U.S. 542; People v. Gaige, Green, Cr. L. R. 524; United States v. Watkins, 3 Cranch C. C. 441; People v. Gates, 13 Wend. (N. Y.) 311; United States v. Thomas, 4 Ben. 370; State v. Jackson, 39 Conn. 299; United States v. Claflin, 13 Blatchf. 178; The Emily, 9 Wheat. 381; United States v. Gooding, 12 id. 460; Fillinger v. The People, 15 Abb. (N. Y.) Pr. 128; United States v. Fox, 1 Low. 199.
MR. JUSTICE HARLAN delivered the opinion of the court.

## Notes

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

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* United States v. Simon (53 U.S. 433)
* United States v. Simon (397 U.S. 594)
# United States v. Simon (397 U.S. 594)/Opinion of the Court

* Court Documents
* Case Syllabus
* Per Curiam Opinion of the Court
United States Supreme Court
397 U.S. 594
United States v. Simon (397 U.S. 594)
The judgment is vacated and the case is remanded to the United States District Court for the Western District of Wisconsin with instructions to reinstate count 1 of the indictment, charging a violation of 26 U.S.C. § 4742(a).

## 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
# What Shall We Do?

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* What Shall We Do? from Poems of Passion (1883) by Ella Wheeler Wilcox
* What Shall We Do? essay by Lev Nikolayevich Tolstoy, also translated as What is to be done?
# What Social Classes Owe to Each Other

A book on economics, liberty, and sociology. None of the footnotes included in these chapters are found in the original; they were added to this Wikisource edition for the benefit of readers. Page scans of the original are available.
WHAT SOCIAL CLASSES
OWE TO EACH OTHER
BY
WILLIAM GRAHAM SUMNER
PROFESSOR OF POLITICAL AND SOCIAL SCIENCE IN YALE COLLEGE
NEW YORK
HARPER & BROTHERS, FRANKLIN SQUARE
Entered according to Act of Congress, in the year 1883, by
HARPER & BROTHERS,
In the Office of the Librarian of Congress, at Washington.
All rights reserved.
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
# What Should I Say!

What should I say! Since Faith is dead, And Truth away From you is fled? Should I be led With doubleness? Nay ! nay ! Mistress. I promis'd you, And you promis'd me, To be as true, As I would be. But since I see Your double heart, Farewell my part! Thought for to take, It is not my mind; But to forsake (One so unkind;) And as I find, So will I trust; Farewell, unjust! Can ye say nay, But that you said That I alway Should be obey'd? And thus betray'd, Or that I wist! Farewell, unkist!
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
# What Inn is this

* "What inn is this?" in Poems: Second Series (1891)
* "What inn is this" in The Complete Poems of Emily Dickinson (1924)
# What Is Life?

1805, published 1829
Resembles Life what once was held of Light,  Too ample in itself for human sight ? An absolute Self--an element ungrounded-- All, that we see, all colours of all shade  By encroach of darkness made ?-- Is very life by consciousness unbounded ? And all the thoughts, pains, joys of mortal breath, A war-embrace of wrestling Life and Death ?
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
# What's Wrong with the World/Chapter5.4

And now, as this book is drawing to a close, I will whisper in the reader's ear a horrible suspicion that has sometimes haunted me: the suspicion that Hudge and Gudge are secretly in partnership. That the quarrel they keep up in public is very much of a put-up job, and that the way in which they perpetually play into each other's hands is not an everlasting coincidence. Gudge, the plutocrat, wants an anarchic industrialism; Hudge, the idealist, provides him with lyric praises of anarchy. Gudge wants women-workers because they are cheaper; Hudge calls the woman's work "freedom to live her own life." Gudge wants steady and obedient workmen, Hudge preaches teetotalism-- to workmen, not to Gudge--Gudge wants a tame and timid population who will never take arms against tyranny; Hudge proves from Tolstoi that nobody must take arms against anything. Gudge is naturally a healthy and well-washed gentleman; Hudge earnestly preaches the perfection of Gudge's washing to people who can't practice it. Above all, Gudge rules by a coarse and cruel system of sacking and sweating and bi-sexual toil which is totally inconsistent with the free family and which is bound to destroy it; therefore Hudge, stretching out his arms to the universe with a prophetic smile, tells us that the family is something that we shall soon gloriously outgrow.
I do not know whether the partnership of Hudge and Gudge is conscious or unconscious. I only know that between them they still keep the common man homeless. I only know I still meet Jones walking the streets in the gray twilight, looking sadly at the poles and barriers and low red goblin lanterns which still guard the house which is none the less his because he has never been in it.
# What's Wrong with the World/Chapter6.1

Not wishing to overload this long essay with too many parentheses, apart from its thesis of progress and precedent, I append here three notes on points of detail that may possibly be misunderstood.
The first refers to the female controversy. It may seem to many that I dismiss too curtly the contention that all women should have votes, even if most women do not desire them. It is constantly said in this connection that males have received the vote (the agricultural laborers for instance) when only a minority of them were in favor of it. Mr. Galsworthy, one of the few fine fighting intellects of our time, has talked this language in the "Nation." Now, broadly, I have only to answer here, as everywhere in this book, that history is not a toboggan slide, but a road to be reconsidered and even retraced. If we really forced General Elections upon free laborers who definitely disliked General Elections, then it was a thoroughly undemocratic thing to do; if we are democrats we ought to undo it. We want the will of the people, not the votes of the people; and to give a man a vote against his will is to make voting more valuable than the democracy it declares.
But this analogy is false, for a plain and particular reason. Many voteless women regard a vote as unwomanly. Nobody says that most voteless men regarded a vote as unmanly. Nobody says that any voteless men regarded it as unmanly. Not in the stillest hamlet or the most stagnant fen could you find a yokel or a tramp who thought he lost his sexual dignity by being part of a political mob. If he did not care about a vote it was solely because he did not know about a vote; he did not understand the word any better than Bimetallism. His opposition, if it existed, was merely negative. His indifference to a vote was really indifference.
But the female sentiment against the franchise, whatever its size, is positive. It is not negative; it is by no means indifferent. Such women as are opposed to the change regard it (rightly or wrongly) as unfeminine. That is, as insulting certain affirmative traditions to which they are attached. You may think such a view prejudiced; but I violently deny that any democrat has a right to override such prejudices, if they are popular and positive. Thus he would not have a right to make millions of Moslems vote with a cross if they had a prejudice in favor of voting with a crescent. Unless this is admitted, democracy is a farce we need scarcely keep up. If it is admitted, the Suffragists have not merely to awaken an indifferent, but to convert a hostile majority.
# What's Wrong with the World/Chapter6.3

I have not dealt with any details touching distributed ownership, or its possibility in England, for the reason stated in the text. This book deals with what is wrong, wrong in our root of argument and effort. This wrong is, I say, that we will go forward because we dare not go back. Thus the Socialist says that property is already concentrated into Trusts and Stores: the only hope is to concentrate it further in the State. I say the only hope is to unconcentrate it; that is, to repent and return; the only step forward is the step backward.
But in connection with this distribution I have laid myself open to another potential mistake. In speaking of a sweeping redistribution, I speak of decision in the aim, not necessarily of abruptness in the means. It is not at all too late to restore an approximately rational state of English possessions without any mere confiscation. A policy of buying out landlordism, steadily adopted in England as it has already been adopted in Ireland (notably in Mr. Wyndham's wise and fruitful Act), would in a very short time release the lower end of the see-saw and make the whole plank swing more level. The objection to this course is not at all that it would not do, only that it will not be done. If we leave things as they are, there will almost certainly be a crash of confiscation. If we hesitate, we shall soon have to hurry. But if we start doing it quickly we have still time to do it slowly.
This point, however, is not essential to my book. All I have to urge between these two boards is that I dislike the big Whiteley shop, and that I dislike Socialism because it will (according to Socialists) be so like that shop. It is its fulfilment, not its reversal. I do not object to Socialism because it will revolutionize our commerce, but because it will leave it so horribly the same.
# What's Wrong with the World/Chapter6.2

On re-reading my protest, which I honestly think much needed, against our heathen idolatry of mere ablution, I see that it may possibly be misread. I hasten to say that I think washing a most important thing to be taught both to rich and poor. I do not attack the positive but the relative position of soap. Let it be insisted on even as much as now; but let other things be insisted on much more. I am even ready to admit that cleanliness is next to godliness; but the moderns will not even admit godliness to be next to cleanliness. In their talk about Thomas Becket and such saints and heroes they make soap more important than soul; they reject godliness whenever it is not cleanliness. If we resent this about remote saints and heroes, we should resent it more about the many saints and heroes of the slums, whose unclean hands cleanse the world. Dirt is evil chiefly as evidence of sloth; but the fact remains that the classes that wash most are those that work least. Concerning these, the practical course is simple; soap should be urged on them and advertised as what it is--a luxury. With regard to the poor also the practical course is not hard to harmonize with our thesis. If we want to give poor people soap we must set out deliberately to give them luxuries. If we will not make them rich enough to be clean, then emphatically we must do what we did with the saints. We must reverence them for being dirty.
# Zeno

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* "Zeno of Elea," in Catholic Encyclopedia, (ed.) by Charles G. Herbermann and others, New York: The Encyclopaedia Press (1913)
* "St. Zeno," in Catholic Encyclopedia, (ed.) by Charles G. Herbermann and others, New York: The Encyclopaedia Press (1913)
* "Zeno," in The New Student's Reference Work, Chicago: F.E. Compton and Co. (1914)
* "Zeno," in Dictionary of Christian Biography and Literature to the End of the Sixth Century, (ed.) by Henry Wace and William C. Piercy, London: John Murray (1911)
# Ziang Sung Wan v. United States

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United States Supreme Court
266 U.S. 1
Ziang Sung Wan v. United States
Argued: April 7, 8, 1924. --- Decided: Oct 13, 1924
Messrs. Wm. C. Dennis, Frederic D. McKenney, James A. O'Shea, Charles Fahy, and John W. Davis, all of Washington, D. C., for petitioner.
[Argument of Counsel from pages 2-3 intentionally omitted]
The Attorney General and Mr. Peyton Gordon, of Washington, D. C., for the United States.
[Argument of Counsel from pages 4-8 intentionally omitted]
Mr. Justice BRANDEIS 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
# Zephaniah

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This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* A book of the Hebrew Bible; for versions, see Zephaniah (Bible).
* Halley's Bible Handbook/Zephaniah
* Mikraot Gedolot/Zephaniah
# Zenobia

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This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* "Zenobia," in The New International Encyclopædia, New York: Dodd, Mead and Co. (1905)
* "Zenobia," in Collier's New Encyclopedia, New York: P. F. Collier & Son Co. (1921)
* "Zenobia," in Encyclopædia Britannica (11th ed., 1911)
* "Zenobia," in The New Student's Reference Work, Chicago: F.E. Compton and Co. (1914)
* "Zenobia," in The Encyclopedia Americana, New York: The Encyclopedia Americana Corporation (1920)
* Zenobia by William Ware (1837)
See also Zenobia of Palmyra.
# Zephyrinus

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* "Pope St. Zephyrinus," in Catholic Encyclopedia, (ed.) by Charles G. Herbermann and others, New York: The Encyclopaedia Press (1913)
* "Zephyrinus," in Dictionary of Christian Biography and Literature to the End of the Sixth Century, (ed.) by Henry Wace and William C. Piercy, London: John Murray (1911)

## See also

* Author:Zephyrinus
# Zerbst v. Kidwell

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United States Supreme Court
304 U.S. 359
Zerbst v. Kidwell
Argued: and Submitted April 27, 1938. --- Decided: May 16, 1938
Messrs. Homer S.C.ummings, Atty. Gen., and Bates Booth, of Washington, D.C., for petitioner.
Mr. J. Frank Kemp, of Atlanta, Ga., for respondents.
Mr. Justice BLACK 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
# Zephaniah (Bible)

Zephaniah, also called Sophonias, is a book in the Bible.
    For commentaries and encyclopedia articles, see Zephaniah.
English-language translations of Tzephaniah include:
* "Zephaniah" in the Wycliffe version of the Bible (1380s)
* "Zephaniah" in the Bishops' version (1568)
* "Zephaniah" in the Douay-Rheims version (1610)
* "Zephaniah" in the Authorized Version (1611)
* "Zephaniah" in the King James version (1769)
* "Zephaniah" in the American Standard version (1901)
* "Zephaniah" in the Jewish Publication Society version (1917)
* "Zephaniah" in the World English version (in progress since 1997)
* "Zephaniah" in the Wikisource edition (in progress since 2006)
* "Zephaniah" in the Literal Standard Version of the Bible (2020)
# Who's Who in China (3rd edition)/Li Hsiu-mei

Mr. Li Su-mai
李修梅字要仙
(Li Hsiu-mei)
Mr. Li Su-mai was born at Hangchow, Chekiang Province, in 1873. He was first taken as one of the five Chinese Magistrates at the International Mixed Court and holds the position of second assistant magistrate. He is a well-known Chinese scholar. He studied law privately and practiced at his profession for several years before his appointment to the Mixed Court Bench in Shanghai. In recognition of his services in the post he has held this position for past six years. The Chinese government has conferred upon him several decorations, and has appointed him a District Magistrate in waiting. Mr. Li's name has also been registered with the Cabinet for further promotion.
# Who's Who in China (3rd edition)/Li Mao-chih

Mr. Li Mau-chi
李茂之学孩之
(Li Mac-chih)
Mr. Li Mau-chi was born at Canton in 1883. His father was familiarly known in the commercial circles of Hongkong as "Millionaire Lee". Mr. Li was educated in private schools, specializing in Chinese literature, and later received an English education in Hongkong. During the first Revolution of 1911 Mr. Li was a Councillor of the Military Governor of Kuangtung Province. When the Provisional government was established at Nanking with Dr. Sun Yat-sen as President he was given the post of secretary of of the “White House” at Nanking. In 1913 he was elected as a senator from the province of Kwangtung to the first Parliament. When the Parliament was dissolved in January 1914 Mr. Li went to Shanghai where he cooperated with Ex-Premier Tang Shao-yi in the formation of the Gold Star Life Insurance Company, being a director of this company at present. At the same time he in cooperation with Mr. Ku Chung-shin founded the ​“Ching I” magazine. The old Parliament was reconvoked in June 1916 and Mr. Li returned to Peking and took his seat in the Senate. In June 1917 the Parliament was again dissolved and he returned to his home city of Canton and helped to establish the military government there and to call the extraordinary parliament. During the years of 1918 and 1919 he served as salt commissioner for Kwangtung and Kwangsi Provinces. When General Chen Chung-ming reentered Canton in 1920, Mr. Li was appointed Special Commissioner of Finance, also taking charge of the Kwangtung Treasury, holding this position until November. The old Parliament was for the second time reconvoked in June 1922. Mr. Li became a Senator again. Mr. Li is the founder of the Public of Canton and is also the chief auditor of the Provincial Bank of Kwangtung. He was conferred the Second Class Chiaho in October 1922 and First Class Tashou Chiaho in April 1923.
# Who's Who in China (3rd edition)/Li Keng-yuan

General Li Keng-yuan
李根源字印泉
General Li Keng-yuan was born at Teng-yueh Hsien, Yunnan province, in 1878. After acquiring an elementary military training in Yunnan, he was sent to Japan among the sixth group of Chinese military students to study in the Japanese Military Cadets Academy. The course he took was in the infantry and he graduated from that institution. After his return to China, General Li became Director of the Military Lecture Hall of Yunnan and later was concurrently Councillor of the General Staff Office of the Yunnan forces. Upon the outbreak of the First Revolution in October 1911, General Li organized a Revolutionary Force with the students of the Military Lecture Hall and declared the independence of Yunnan. He was elected Vice Tutuh or Assistant Military Director. In 1913 General Li was elected a Member of the House of Representatives of the First National Parliament which was dissolved by Yuan Shih-kai in January 1914. In 1915 he joined the Yunnan Rebellion. During Yuan Shih-kai's monarchical movement, General Li secretly travelled between Japan, Hong​kong and the South Sea Islands as representative of the Revolutionary forces. In March 1916 he took part in the organization of the headquarters of the Southern Expeditionary forces at the boundary between Kuangtung and Kuangsi. In July 1916 following the death of Yuan Shih-kai General Li was appointed Civil Governor of Shensi to succeed General Ch'en Shufan who had been hitherto acting in the capacity of Military Governor of that province. In October 1916 he was conferred the Third Order of Merit. In July 1917 he resigned from the Civil Governorship of Shensi owing to difference of opinion with General Chien Shu-fan. He was first taken prisoner by General Ch'en and, afterwards he effected his escape to Peking: During 1918 and 1919 General Li was connected with the Military government of the South in which General Tsen Chun-hsuan played a leading role. General Li has always been known as the clever advisor and right hand man of General Tsen. Thus he has been a prominent figure of the Chen Hsueh Hui, a political party, of which General Tsen is the leader. In June 1922 after the Chihli-Fengtien War when General Li Yuan-hung re-assumed the presidency, General Li Keng-yuan was a member of the parliament which reassembled in August 1922. In September 1922 he was appointed Director General of the Government Aeronautic Bureau. In October he was awarded the Second Class Wenfu and Yun-Wei Chiangchun, a member of the College of Marshals. In November 1922 General Li was appointed Acting Minister of Agriculture and Commerce. In January 1923 he was appointed Minister of Agriculture and Commerce, of which post he was relieved in September 1923.