OpenLLM-France/wikimedia huggingface dataset:
# New poems and variant readings/Man sails the deep awhile

MAN SAILS THE DEEP AWHILE
Man sails the deep awhile; Loud runs the roaring tide; The seas are wild and wide; O'er many a salt, o'er many a desert mile, The unchained breakers ride, The quivering stars beguile.
Hope bears the sole command; Hope, with unshaken eyes, Sees flaw and storm arise; Hope, the good steersman, with unwearying hand, Steers, under changing skies, Unchanged toward the land.
O wind that bravely blows! O hope that sails with all Where stars and voices call! O ship undaunted that forever goes Where God, her admiral, His battle signal shows!
What though the seas and wind Far on the deep should whelm Colours and sails and helm? There, too, you touch that port that you designed— There, in the mid-seas' realm, Shall you that haven find.
​Well hast thou sailed: now die, To die is not to sleep. Still your true course you keep, O sailor soul, still sailing for the sky; And fifty fathom deep Your colours still shall fly.
# New poems and variant readings/Men are Heaven's piers

MEN ARE HEAVEN'S PIERS
Men are Heaven's piers; they evermore Unwearying bear the skyey floor; Man's theatre they bear with ease, Unfrowning cariatides! I, for my wife, the sun uphold, Or, dozing, strike the seasons cold. She, on her side, in fairy-wise Deals in diviner mysteries, By spells to make the fuel burn And keep the parlour warm, to turn Water to wine, and stones to bread, By her unconquered hero-head. A naked Adam, naked Eve, Alone the primal bower we weave; Sequestered in the seas of life, A Crusoe couple, man and wife, With all our good, with all our will, Our unfrequented isle we fill; ​And victor in day's petty wars, Each for the other lights the stars. Come then, my Eve, and to and fro Let us about our garden go; And, grateful-hearted, hand in hand Revisit all our tillage land, And marvel at our strange estate, For hooded ruin at the gate Sits watchful, and the angels fear To see us tread so boldly here. Meanwhile, my Eve, with flower and grass Our perishable days we pass; Far more the thorn observe—and see How our enormous sins go free— Nor less admire, beside the rose, How far a little virtue goes.
# New poems and variant readings/Music at the Villa Marina

MUSIC AT THE VILLA MARINA
For some abiding central source of power, Strong-smitten steady chords, ye seem to flow And, flowing, carry virtue. Far below, The vain tumultuous passions of the hour Fleet fast and disappear; and as the sun Shines on the wake of tempests, there is cast O'er all the shattered ruins of my past A strong contentment as of battles won.
And yet I cry in anguish, as I hear The long drawn pageant of your passage roll Magnificently forth into the night. To yon fair land ye come from, to yon sphere Of strength and love where now ye shape your flight, O even wings of music, bear my soul!
​Ye have the power, if but ye had the will, Strong-smitten steady chords in sequence grand, To bear me forth into that tranquil land Where good is no more ravelled up with ill; Where she and I, remote upon some hill Or by some quiet river's windless strand, May live, and love, and wander hand in hand, And follow nature simply, and be still.
From this grim world, where, sadly, prisoned, we Sit bound with others' heart-strings as with chains, And, if one moves, all suffer,—to that Goal, If such a land, if such a sphere, there be, Thither, from life and all life's joys and pains, O even wings of music, bear my soul!
# New poems and variant readings/My heart, when first the blackbird sings

MY HEART, WHEN FIRST THE BLACKBIRD SINGS
My heart, when first the blackbird sings, My heart drinks in the song: Cool pleasure fills my bosom through And spreads each nerve along.
My bosom eddies quietly, My heart is stirred and cool As when a wind-moved briar sweeps A stone into a pool.
​But unto thee, when thee I meet, My pulses thicken fast, As when the maddened lake grows black And ruffles in the blast.
# New poems and variant readings/Ne Sit Ancillæ Tibi Amor Pudor

NE SIT ANCILLÆ TIBI AMOR PUDOR
There's just a twinkle in your eye That seems to say I might, if I Were only bold enough to try An arm about your waist. I hear, too, as you come and go, That pretty nervous laugh, you know; And then your cap is always so Coquettishly displaced.
Your cap! the word's profanely said. That little top-knot, white and red, That quaintly crowns your graceful head, No bigger than a flower, ​Is set with such a witching art, Is so provocatively smart, I'd like to wear it on my heart, An order for an hour!
O graceful housemaid, tall and fair, I love your shy imperial air, And always loiter on the stair When you are going by. A strict reserve the fates demand; But, when to let you pass I stand, Sometimes by chance I touch your hand And sometimes catch your eye.
# Mongolia, the Tangut country, and the solitudes of northern Tibet/Volume 1/The Khata

THE KHATA (KHADAK), OR CEREMONIAL SCARF.
P. 73.
The fullest notice of this curious usage in polite intercourse is given by Huc (ii. 85 seqq.):—
'There are khatas of all sizes and prices; for it is an article that the poor can dispense with no more than the rich. No one moves about without a little store of them. If you go to pay a visit of ceremony, or to ask a favour of anyone, or to return thanks for one received, you begin by displaying the khata; you take it in both hands and present it to the person whom you wish to honour. If two friends who have not met for a long time chance to forgather, their first care is the reciprocal offer of the khata; . . . also when a letter is written it is customary to fold up along with it a small khata. The finest phrases, the handsomest presents, all are of no esteem without the khata; with it, the most ordinary objects acquire an immense value . . . These khatas form an important branch of commerce for the Chinese of Tang-keu-eur (Tonkir). The Tibetan embassies never pass without carrying away a prodigious stock of them.' Bogle and Turner often mention the thing, but not the name of khata.—[Y.]
# Mongolia, the Tangut country, and the solitudes of northern Tibet/Volume 1/Tartar Manners at Food

TARTAR MANNERS AT FOOD.
P. 56.
The uncleanly modes of Tartar eating impressed medieval travellers as much as the moderns: 'And after they have eaten, or even whilst in the middle of their eating, they lick their fingers with tongue and lips, and wipe them on their sleeves, and afterwards, if any grease still remains upon their hands, they wipe them on their shoes. And thus do the folk over all those countries, including western and eastern Tartars, except the Hindus, who eat decently enough, though they, too, eat with their hands.'—[Y.]
# Mongolia, the Tangut country, and the solitudes of northern Tibet/Volume 1/The Gandjur or Kanjur: the Sacred Literature of Tibet

THE GANDJUR OR KANJUR. THE SACRED LITERATURE OF ТIBЕТ.
P. 211.
The collection of sacred books—the Tibetan Bible, is entitled Kanjur, i.e. Translation of the Word (of Buddha). It was translated entirely from Sanskrit originals in the eighth and ninth centuries, when the canon was closed. It consists of 100 volumes, in some editions extending to 108 vols.—oblong folios of separate leaves, 400-700 in each volume, unbound, placed between two rough boards, and fastened with a rude strap and buckle. The Kanjur contains not less than 1083 distinct works, which relate to the teachings of Buddha, and which were set down by three of his disciples, and after certain revisions formed into the present codex. It is divided into seven parts, each containing several volumes.
In addition to this great compilation—the Bible of the Lama hierarchy,—the Tibetans possess a still greater collection, called the Tanjur, i.e. Translation of Doctrine, in 225 folio volumes. This, however, is not included in the ​canon. It may be looked upon as a body of divinity, ethics, philosophy, grammar, logic, rhetoric, poetry, prosody, medicine, and alchemy, for the information of the Lamas. It probably corresponds to the Atthakathas of the Southern Buddhists, the Singhalese, Burmese, and Siamese—but the Tanjur is much more extensive. It consists of two divisions, printed in the rudest manner in some editions, but some beautiful manuscripts exist of parts of each. The value differs according to the ink with which the manuscript is produced; a copy in red is 108 times more precious and efficacious than one in black; in silver, 108 times more availing than one in red; in gold, 108 times more effectual than in silver.
The Kanjur is found in many editions not only issued from Peking, Lhassa, Teshu Lumpo, Kunbum, and other sacred cities, but also from the presses in various monasteries.
The Tanjur is very rarely met with. It appears to have been printed for the first time in 1728-1746. Foucaux says that the collection was in existence in the beginning of the seventeenth century.
An ordinary copy of the Kanjur cost a few years ago, in Peking, 150l. The edition of the Emperor, Kien-long, was valued at 2,000 ounces of silver (600l.). M. Vassilieff paid for a copy of the Tanjur at Peking only 700 silver roubles (100l.). The Buriat tribe obtained a copy of the Kanjur for 7,000 oxen, and copies of the Kanjur and Tanjur together for 12,000 silver roubles. Complete copies of both these works are deposited in the Library of the India Office, having been given to the late Hon. East India Company by their agent, the resident in Nepaul, Mr. Brian H. Hodgson, to whom the Grand Lama presented them in appreciation of Mr. Hodgson's tolerant spirit and manner of treating with the Tibetan Buddhists.
# Mongolia, the Tangut country, and the solitudes of northern Tibet/Volume 1/The Mongol Alphabet

THE MONGOL ALPHABET.
P. 67.
So far as we know the earliest character employed by the Mongols for writing their own language was that which they borrowed from the Uighur Turks of the Kashgar country. This was the character commonly used in the chancery of Chinghiz-Khan and his immediate successors. This Uighur character had been borrowed from the old Syriac; and as we find names in Syriac upon the famous Christian monument of Singanfu (A.D. 781), there can be little doubt that it had been introduced into Eastern Turkestan by the Nestorian clergy.
A Lama, Sája Pandita by name, was employed at the court of Kublaï Khan (latter part of thirteenth century) in modifying this Syro-Uighur alphabet so as to fit it better to the Mongol language. He is said to have introduced the system of connecting the letters by continuous lines from top to bottom, 'like the marks cut on tally-sticks.' Some have alleged that even the old Syriac was written vertically; but in any case the language of William de Rubruk (1253), in speaking of the Uighur writing, most precisely describes the vertical direction of the modern Mongol script. Sája died before he had completed his alphabetic system.
His successor, Bashpa Lama, threw aside the Uighur model, and invented a square character founded on a Tibetan modification of the Devanagari. Kublaï himself persistently patronised this alphabet, and tried to force it into use, but it took no root.
Kublaï's successor, Temur or Oljaïtu Khan, ​commissioned a relation of Sája, called Tsorji Osir, to translate the Tibetan sacred books into Mongol, with the use of Bashpa's alphabet. Finding this unmanageable, he reverted to the Uighuresque characters of his kinsman Sája, with some additions, but even so found it necessary to write many whole words in Tibetan characters. Some years later, in the reign of Khaishan or Jenezek Khan, the successor of Temur (1307-1311), who was a man of education, the task was resumed; and under his direction Tsorji brought the Syro-Uighur alphabet to perfection. This is substantially the character still in use among the Mongols, though some additions have been since made to it. The Manchu alphabet, again, was modelled upon this Mongol one.—[Y.]
# Mongolia, the Tangut country, and the solitudes of northern Tibet/Volume 1/On the terms Pehling and Fanqui

PEHLING AND FANQUI. P. 41.
The footnote here, which says ' Pehling is the Chinese for Englishmen, Fan-qui for Frenchmen,' needs correction. Fan-Kwei is simply the term usually rendered 'foreign devils,' and is applied to Europeans generally. Pe-ling appears to be a corruption of the Western Asiatic Firingi, i.e. ' a Frank,' a term which in some older Chinese notices appears in the form Fu-lang. Pe-ling, or philing, we know from Huc, Hodgson, and Edgar is the name which the Chinese at Lhassa give to the English in India, and it perhaps came to them through the Kashmiris and other Mahommedan traders to Lhassa.
'Peh-ling Fan-qui' in the comprador's utterance quoted, means, I imagine, 'the Frank foreigners' who come by sea, in contradistinction to the Russ foreigners who come by land, and with whom the Chinese perhaps recognise something more of affinity.—[Y.]
* ↑ 'Pélins de Calcutta' (ii. 265).
* ↑ Hodgson's Essays, p. 68; Rep. on Sikhim and Thibetan Frontier, Calcutta, 1874, p. 17.
# Mongolia, the Tangut country, and the solitudes of northern Tibet/Volume 1/On the word Gigen

GIGEN.
P. 12.
This is the word used by our author for those ordinary 'incarnate' Lamas whom Huc calls Chaberons. The word is Mongol, and we find it thus explained in Kovalefsky's Dictionary: 'Gheghen . . . éclat, splendeur; . . . brillant . . . personne venerable; titre honoraire d'un grave personnage' Gegen Khutuktu is one of the formal titles of the Great Lama at Urga spoken of in the text.—[Y.]
# Mongolia, the Tangut country, and the solitudes of northern Tibet/Volume 1/On the meaning of the word Daban

Volume I. Page 6.
Colonel Prejevalsky here, and I think elsewhere, gives Daban as the Mongol equivalent for 'mountain range.' In this I cannot but think he is mistaken. Dábán in oriental Turki (and presumably in Mongol, if it be a Mongol word also) means, not a range, but a pass, or what is in Savoy called a col. Thus, on one of the routes from India to Yarkand there is a pass called the Yanghi Dábán, 'the New Pass.' 'New Range' would be nonsense; but 'Yanghi-daban-Range,' as some maps have it, is lawful nomenclature.
The Pass is that feature in a mountain range which most interests travellers, and which they hear most frequently named; passes always have names; ranges, among people who have no books of geography, are apt to have none. Hence, with imperfect knowledge of the language, it gets assumed that the name of a Pass is the name of a Range.
This occurs in various languages. In maps of China we find mountain ranges called by such names as Pe-ling and Tsin-ling, as if ling were 'mountain range.' But ling is 'a pass.' Tsin-ling-shan, 'the mountain of the Tsin Pass,' would be right. Huc, again, in spite of all the monstrous Tibetan passes that he traversed, never discovered that La in Tibetan meant a Pass and not a mountain. And this leads him to his preposterous derivation of Potâla, or as he chooses to call it Bouddha-La, the Vatican of the Dalai-Lama, from Buddha-La, 'mountain of Buddha' (the words would really mean 'Buddha Pass'), with which it has as much to do as Ben Nevis with the ​hill-country of Benjamin, or cream of tartar with Crim Tartary.
Somewhat in like manner we have come to call various chains of mountains in India the Western Ghats, Eastern Ghats, and so forth; and I have seen it stated in a geography-book that Ghat means mountain. But Ghât really means a Pass. The plateau above and the plain below those passes were respectively known to the Mahommedan rulers as Bâlâ-ghât and Pâyin-ghât, 'Above the passes' and 'Below the passes.' Hence the Portuguese, and after them the English, attached the idea of mountain range to the word Ghat.—[Y.]
# Mongolia, the Tangut country, and the solitudes of northern Tibet/Volume 1/The Chinese Year

THE CHINESE YEAR.
P. 65.
The author's account of this matter is far from exact.
There are 12 'moons ' or months in the ordinary year. These are some of 29 and some of 30 days, not alternating, but regulated by certain fixed rules, and the common ​year consists of 354 or 355 days. This, to keep the year in accordance vith the sun, demands the frequent intercalation of an extra 'moon;' and of such intercalary moons there are 7 in 19 years. Thus, in 7 years out of 19 the year has 13 months. The year of 13 months consists of 384 or 385 days. This system of intercalation is believed to date from more than 2000 years B.C.
The first day of the year is not, as with us, a fixed day, but is a kind of movable feast, never the same two years running. It is the first day of that lunation during which the sun enters our sign Pisces. It may, therefore, be any day between January 22 and February 20, inclusive. Hence the first day of the year must be determined, before the correspondence of the moons with our calendar can be rightly assigned.
There originally was in all probability a year-cycle of twelve years, but the cycle in use for ages is one of sixty years. The years of the cycle are named by the combination of two series of characters, the one series being ten in number, and the other twelve. I do not know the meaning of the series of ten, which runs (i) Kea, (2) Yih, (3) Ping, (4) Ting, &c. The series of twelve consists of the names of animals, (i) Rat, (2) Ox, (3) Tiger, &c. If we call the first series i, 2, 3, . . . 10, and the second series a, b, c, . . . k, in naming the years of the cycle they begin by combining the two series thus:—
| 1st year | 1a |
| 2nd „ | 2Ь |
| 3rd „ | 3c |
| and so on to | 10j |
| then |
| 11th year | 1h |
| 12th „ | 2k |
| 13th „ | 2a |
| 14th „ | 4b |
Thus after sixty combinations you arrive again at i л, which is the first year of a new cycle.
This system is employed to express not only the years of the cycle, but also months, days, and hours. It is applied ​also to the points of the compass, and to any other expression of numbers in a series of ten or twelve. And the Chinese days are not grouped into weeks of seven days, with definite names, but by cycles of sixty days.—[Y.]
# Mongolia, the Tangut country, and the solitudes of northern Tibet/Volume 1/On Kumiz and Darasun

KUMIZ AND DARÁSUN. P. 54.
Col. Prejevalsky makes these two drinks identical, but he is surely wrong. Darásun is the Chinese rice-wine, or something analogous. Kovalefsky gives 'Darasoun, Chinese hoang-tsieou . . . des boisson fortes; vin ordinaire fait avec des grains; vin jaune.' William de Rubruk gives a catalogue of Mongol drinks in the following words:—'Tunc ipse fecit a nobis queri quid vellemus bibere, utrum vinum vel terracinam [darásun], hoc est cervisiam de risio, vel caracosmos [kara-kumiz] hoc est clarum lac jumenti, vel bal, hoc est medonem de melle. Istis enim quatuor potibus utuntur in hyeme' (p. 305-6).—[Y.]
# Municipal Securities Corp v. Kansas City

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
246 U.S. 63
Municipal Securities Corp v. Kansas City
Argued: Nov. 15, 16, 1917. --- Decided: March 4, 1918
Mr. W. C. Scarritt, of Kansas City, Mo., for plaintiff in error.
Mr. A. F. Smith, of Kansas City, Mo., for defendant in error.
Mr. Justice DAY 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
# Municipal and Official Handbook of the City of Auckland, New Zealand/Appendix C

C.
SHIPPING OF THE PORT OF AUCKLAND.
INWARD. :
| Year. | No. of Vessels. | Tonnage Net. | Tonnage Net. |
| 1871 | 205 | 88,567 | (Overseas only) |
| 1881 | 218 | 127,767 | {{{1}}}„ |
| 1891 | 4,538 | 564,734 | (Overseas & Coastal) |
| 1901 | 6,324 | 1,135,998 | {{{1}}}„ |
| 1911 | 7,763 | 1,838,521 | {{{1}}}„ |
| 1921 | 5,367 | 1,800,193 | {{{1}}}„ |
| OUTWARD. ||||||
| Year. | No. of Vessels. | Tonnage Net. | Tonnage Net. |
| 1871 | 212 | 90,159 | (Overseas only) |
| 1881 | 209 | 111,119 | {{{1}}}„ |
| 1891 | 4,165 | 543,226 | (Overseas & Coastal) |
| 1901 | 6,304 | 1,097,729 | {{{1}}}„ |
| 1911 | 7,826 | 1,835,936 | {{{1}}}„ |
| 1921 | 5,301 | 1,750,844 | {{{1}}}„ |
# Municipal and Official Handbook of the City of Auckland, New Zealand/Appendix A

A.
TABLE SHOWING, IN DECENNIAL PERIODS, THE GROWTH OF THE CITY'S POPULATION.
| Year. | Population. | Population. |
| 1841 | 1,400 | (estimated) |
| 1861 | 7,989 |
| 1871 | 12,937 |
| 1881 | 16,664 |
| 1891 | 28,613 |
| 1901 | 34,213 |
| 1911 | 40,536 |
| 1921 | 81,712 |
The population of the City and Suburbs in 1921 was 157,757.
# Municipal Investors Association v. City of Birmingham

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
316 U.S. 153
Municipal Investors Association v. City of Birmingham
Argued: April 1, 1942. --- Decided: April 27, 1942
Mr. Claude H. Stevens, of Detroit, Mich., for appellant.
Court declined to hear further argument.
Messrs. Ferris D. Stone and Harry Allen, both of Detroit, Mich., on the brief, for appellees.
Mr. Justice REED 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
# Municipal and Official Handbook of the City of Auckland, New Zealand/Appendix B

B.
IMPORTS AND EXPORTS AT THE PORT OF AUCKLAND.
| Year. | Imports. | Imports. | Imports. | Exports. | Exports. | Exports. |
| | £ | s. | d. | £ | s. | d. |
| 1853 | 253,926 | 12 | 8 | 148,724 | 19 | 0 |
| 1861 | 591,468 | 0 | 0 | 57,673 | 0 | 0 |
| 1871 | 937,655 | 0 | 0 | 1,601,763 | 0 | 0 |
| 1881 | 1,490,124 | 0 | 0 | 813,113 | 0 | 0 |
| 1891 | 1,595,036 | 0 | 0 | 1,218,321 | 0 | 0 |
| 1901 | 3,023,566 | 0 | 0 | 1,922,792 | 0 | 0 |
| 1911 | 5,650,734 | 0 | 0 | 3,280,878 | 0 | 0 |
| 1920 | 18,732,082 | 0 | 0 | 9,383,603 | 0 | 0 |