OpenLLM-France/wikimedia huggingface dataset:
# France v. Missouri ex rel. Smith/Opinion of the Court

* Court Documents
* Case Syllabus
* Opinion of the Court
United States Supreme Court
154 U.S. 667
France v. Missouri ex rel. Smith
This was a proceeding by quo warranto to exclude the plaintiffs in error, who were the defendants below, from the further use of the franchises of a lottery, known as the 'Missouri State Lottery,' on the ground that the event had happened which fixed the period for the termination of the grant under which they were acting. This was in legal effect all that the petition contained. The defendants, in their answer, conceded that their grant was to terminate on the happening of a certain event, but insisted that this event had not yet taken place, because they had for a time been prevented from carrying on their business by judicial proceedings against them in the courts of the state. This presented the only question in the case. It was agreed by both parties that the grant or contract under which the defendants claimed was valid and binding on the state, and that the grant was not limited to an arbitrary period, but to the happening of a particular event. All these questions had long before been decided by the highest court of the state, and there was no attempt to overturn or modify the decisions. No claim was made under any of the statutes of the state passed for the suppression of lotteries, and the single question put to the supreme court of the state for determination was whether the event had in fact happened which all agreed was to terminate the franchise. The court decided that it had, and gave judgment accordingly. No effect whatever was given to any law of the state impairing the obligations of the grant. Nothing was done but to decide that, upon the evidence, the grant had expired by its own limitation. The contracts, as presented and agreed on by both parties, were construed, and full effect given to all the obligations they were found to contain. No federal question was raised or decided.
Motion to dismiss is therefore granted.
C. H. Krum and Wm. O. Bateman, for plaintiffs in error.
Leverett Bell, for defendant in error.

## 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
# France since 1814

CONTENTS
CHAP.PAGE
This work is in the public domain in the United States because it was published before January 1, 1929.
The longest-living author of this work died in 1937, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 86 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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# France v. Missouri ex rel. Smith

* related portals: Supreme Court of the United States.
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United States Supreme Court
154 U.S. 667
France v. Missouri ex rel. Smith
Mr. Chief Justice WAITE delivered the opinion of the court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Gargantua/Chapter XXX
## How Ulric Gallet was sent unto Picrochole

The letters being dictated, signed, and sealed, Grangousier ordained that Ulric Gallet, master of the requests, a very wise and discreet man, of whose prudence and sound judgment he had made trial in several difficult and debateful matters, (should) go unto Picrochole, to show what had been decreed amongst them. At the same hour departed the good man Gallet, and having passed the ford, asked at the miller that dwelt there in what condition Picrochole was: who answered him that his soldiers had left him neither cock nor hen, that they were retired and shut up into the rock Clermond, and that he would not advise him to go any further for fear of the scouts, because they were enormously furious. Which he easily believed, and therefore lodged that night with the miller.
The next morning he went with a trumpeter to the gate of the castle, and required the guards he might be admitted to speak with the king of somewhat that concerned him. These words being told unto the king, he would by no means consent that they should open the gate; but, getting upon the top of the bulwark, said unto the ambassador, What is the news, what have you to say? Then the ambassador began to speak as followeth.
# Gems of Chinese Literature/Liang Ch‘i-ch‘ao-The Civilization of Japan

LIANG CH‘I-CH‘AO.
[Born 1872. One of the most brilliant of the band of reformers who succeeded in establishing the Republic and later on in defeating the treacherous bid for monarchy by Yüan Shih-k‘ai. He has written extensively on politics, education, religion, and sociology, in a style which, for beauty and lucidity combined, may well rank with that of China’s masterpieces. It has in fact been said that “his style displays so classical a finish that the Chinese often shed tears over his compositions, simply from admiration of their beauty. He has been Minister of Justice, and also of Finance, under the Republic; and in 1919 he attended the Peace Conference at Paris as delegate.]
​ The reception of foreign learning by the Chinese people differs from its reception by the Japanese. Japan is a small country, and moreover possesses no learning which is really its own. Therefore, if such learning arrives from without, the Japanese rush to it as though on galloping horses, change as rapidly as echo follows sound, and in the twinkling of an eye the whole nation is transformed. However, a careful estimate of their capacity shows that they are really nothing more than mere imitators; they are in no sense able to add anything of their own or anything they may have themselves initiated. Now China is not like that. China is a huge country with a learning of its own, which has been handed down for several thousand years and which is so well fortified by defences that foreign ideas do not easily find their way in. Even if they do get in, for many perhaps a hundred years their influence will not succeed in rumpling the hair of one’s head. It is like throwing ink into water. If the water is in a foot-wide bowl or in a ten-foot pool, the ink will very rapidly discolour it all; but if the same ink is thrown into a mighty rushing river or into the wide and deep ocean, can these be easily stained in the same way? Again, although China is not receptive of foreign learning, from what she does receive she makes a point of extracting all the excellences and adapting these to her own advantage. She transmutes the substance and etherializes its use, thus producing a new factor of civilization which is altogether her own. Her blue is thus bluer than the original indigo-blue of foreigners; her ice is colder than ​their water. Ah me! Deep mountains and wide marshes give birth indeed to dragons; but the footprints of our noble representative can never have been familiar to the small-sized gentlemen of the Country of Dwarfs.
# Gems of Chinese Literature/Lieh Tzŭ-Rest

LIEH TZŬ.
[An imaginary philosopher, said by Chuang Tzŭ (q.v.) to have been able to “ride upon the wind and dispense with walking,” and generally regarded as a creature of Chuang Tzŭ's own brain. The small work from which the following extracts are taken, was written up some centuries later. It is in a pseudoarchaic style, and is not wanting in interest.]
TZŬ KUNG said to Confucius, “Master, I am aweary, and would fain have rest.”
“In life,” replied the sage, “there is no rest.”
“Shall I, then, never have rest?” asked the disciple.
“You will,” said Confucius. “Behold the tombs which lie around; some magnificent, some mean. In one of these you will find rest.”
“How wonderful is Death!” rejoined Tzŭ Kung. “The wise man rests, the wordly man is engulfed therein.”
“My son,” said Confucius, “I see that you understand. Other men know life only as a boon: they do not perceive that it is a bane. They know old age as a state of weakness: they do not perceive that it is a state of ease. They know death only as an abomination: they do not perceive that it is a state of rest.
“How grand,” cried Yen Tzŭ, “is the old conception of Death! The virtuous find rest, the wicked are engulfed therein. In death, each reverts to that from which he came. The ancients regarded death as a return to, and life as an absence from, home. And he who forgets his home becomes an outcast and a by-word in his generation.”
# Gems of Chinese Literature/Lieh Tzŭ-Why Confucius was Sad

LIEH TZŬ.
[An imaginary philosopher, said by Chuang Tzŭ (q.v.) to have been able to “ride upon the wind and dispense with walking,” and generally regarded as a creature of Chuang Tzŭ's own brain. The small work from which the following extracts are taken, was written up some centuries later. It is in a pseudoarchaic style, and is not wanting in interest.]
Confucius was one day sitting at leisure, when Tzŭ Kung went in to attend upon him. The disciple noticed that his master wore a sorrowful air; but not venturing to ask the reason, went ​out and told Yen Hui. Thereupon Yen Hui seized his guitar and began to sing; at which Confucius called him in and said, “Hui, why are you alone glad?” “Master,” retorted Hui, “why are you alone sorrowful?” “First answer my question,” said Confucius. “I once heard you declare,” explained Yen Hui, “that he who was contented with his lot and prepared for the appointments of destiny, could not be sorrowful. Accordingly, I am glad.”
The master's expression for a moment changed. Then he answered, saying, “I did use those words. But you are misapplying them here. Such utterances are of the past. Rather adopt those which I deliver now. Alas! you know only the superficial principle that he who is contented with his lot and prepared for the appointments of destiny cannot be sorrowful. You do not perceive the deeper sorrow entailed by this very absence of sorrow. I will tell you all.
“You cultivate yourself. You accept success or failure as they may come. You see that life and death are independent of your efforts. You maintain your moral and mental equilibrium. And you consider that under such conditions of contentment and preparedness you are without sorrow.
“Now, I edited the Odes and the Book of History. I defined the functions of Music and Ceremonial. I did this in order to benefit the whole earth, and to be a guide for posterity. I did not do it merely for my own personal advantage, nor for that of my own individual State. But now, even in my own State, the obligations between prince and subject are forgotten; charity and duty to one's neighbour are passing away; and right feeling is all but gone. If then the truth cannot prevail for a brief space in a single State, how is it likely to prevail over the whole earth through all generations to come? I know now that all I have achieved is in vain; and I am utterly at a loss to discover the true remedy. Therefore I am sad.”
# Gems of Chinese Literature/Liu An-On the Nature of Tao

LIU AN, HUAI-NAN TZŬ
[Died 122 b.c. Ruler of Huai-nan, and grandson of the founder of the Han dynasty. A student of Taoism under its grosser aspects, he directed his attention to alchemistic research and to the discovery of an elixir of immortality. Becoming mixed up in some treasonable conspiracy, he perished by his own hand.]
Tao roofs over the sky and is the foundation of the earth; it extends north, south, east, and west, stretching to the eight extreme points in those directions. Its height is beyond reach and its depth is unfathomable; it enfolds both the sky and the earth, and produces things which had been formless. It is like the flow of a spring, which starts bubbling up from nothing but gradually forms a volume of rushing muddy water which again gradually becomes clear. Therefore, if set vertically, it will block all the space between the sky and the earth; if set laterally, it will touch the shores of the Four Seas; inexhaustible by use, it knows neither the fulness of morning nor the decay of night; dispersed, it fills space; compressed, it is scarce a handful; scant, it can be ample; dark, it can be light; weak, it can be strong; soft, it can be hard. Though open on all sides, it contains the two cosmogonical Principles; it binds up the universe, while making manifest the sun, moon, and stars; it is thick as clay, and yet is watery; it is infinitesimally fine, and yet it can be subdivided; it makes mountains rise high and valleys sink low; it makes beasts to walk, birds to ​fly, the sun and moon to shine, the stars to move, the unicorn to come forth, and the phoenix to hover above us.
The first two Emperors of old (3rd millennium b.c.) obtained control of Tao, and established themselves in the centre of all things (China), and by their divine influence brought about civilization and gave peace to the world. Thus, the sky duly turned round, while the earth stood still, and the wheel of human life revolved without ceasing.
# Gems of Chinese Literature/Liang Ch‘i-ch‘ao-My Country!

LIANG CH‘I-CH‘AO.
[Born 1872. One of the most brilliant of the band of reformers who succeeded in establishing the Republic and later on in defeating the treacherous bid for monarchy by Yüan Shih-k‘ai. He has written extensively on politics, education, religion, and sociology, in a style which, for beauty and lucidity combined, may well rank with that of China’s masterpieces. It has in fact been said that “his style displays so classical a finish that the Chinese often shed tears over his compositions, simply from admiration of their beauty. He has been Minister of Justice, and also of Finance, under the Republic; and in 1919 he attended the Peace Conference at Paris as delegate.]
THE greatest country in the greatest of the five continents of the world,―which is it? My country, the Middle State, the Flowery Land! The people who number one-third of the human race,―who are they? My countrymen of the Middle State, the Flowery Land! Annals which extend back without a break for over four thousand years,―of what country are these? Of my country, the Middle State, the Flowery Land! My country contains four hundred million inhabitants, who all speak what is fundamentally the same language, and use the same script: of no other country can this be said. Her ancient books hand down events which have occurred during more than thirty centuries past: of no other country can this be said.
Of old, there were five States: China, India, Persia, Egypt, and Mexico. Of four of these the territory remains, but as States all four have disappeared. Wandering over the deserted sites, you see only traces of the ruins left by the ironclad horsemen, followers of Mahomet, or the arenas where once warlike Caucasian tribes gloried in the song and dance. But my country, the Middle State, the Flowery Land, stands proudly alone, having survived, in one unbroken line, ever increasing in size and brilliancy, down to the present day. And in the future it will spread into a myriad branches, to be fused together in one furnace. Ah, beautiful is my ​country! Ah, great are my countrymen! Now, ere inditing a rough outline of their story, I must purify myself thrice with perfume and the bath; then, looking up to heaven, with many prostrations, thank God that I was born in this lovely land, as one of the sons of this great people.
* ↑ “The biggest thing I have learned in writing the ‘Outline’ is the importance of Central Asia and China. They have been, and they are now still, the centre of human destiny.” H. G. Wells.
* ↑ “The biggest thing I have learned in writing the ‘Outline’ is the importance of Central Asia and China. They have been, and they are now still, the centre of human destiny.” H. G. Wells.
# Gems of Chinese Literature/Lieh Tzŭ-Dream and Reality

LIEH TZŬ.
[An imaginary philosopher, said by Chuang Tzŭ (q.v.) to have been able to “ride upon the wind and dispense with walking,” and generally regarded as a creature of Chuang Tzŭ's own brain. The small work from which the following extracts are taken, was written up some centuries later. It is in a pseudoarchaic style, and is not wanting in interest.]
Meanwhile, a man who had overheard his words, acted upon them, and went and got the deer. The latter, when he reached his house, told his wife, saying, “A woodman dreamt he had got a deer, but he did not know where it was. Now I have got the deer; so his dream was a reality.” “It is you,” replied his wife, “who have been dreaming you saw a woodman. Did he get the deer? and is there really such a person? It is you who have got the deer: how, then, can his dream be a reality?” “It is true,” assented the husband, “that I have got the deer. It is therefore of little importance whether the woodman dreamt the deer or I dreamt the woodman.”
Now when the woodman reached his home, he became much annoyed at the loss of the deer; and in the night he actually dreamt where the deer then was, and who had got it. So next morning he proceeded to the place indicated in his dream, and there it was. He then took legal steps to recover possession; and when the case came on, the magistrate delivered the following judgment:―“The plaintiff began with a real deer and an alleged dream. He now comes forward with a real dream and an alleged deer. The defendant really got the deer which plaintiff said he dreamt, and is now trying to keep it; while, according to his wife, both the woodman and the deer are but the figments of a dream, so that no one got the deer at all. However, here is a deer, which you had better divide between you.”
When the Prince of Cheng heard this story, he cried out, “The magistrate himself must have dreamt the case!” So he enquired of his prime minister, who replied, “Only the Yellow Emperor and Confucius could distinguish dream from reality, and they are unfortunately dead. I advise, therefore, that the magistrate's decision be confirmed.”
# Gems of Chinese Literature/Liu Chi-Divination

LIU CHI.
a.d. 1311-1375
[For many years a faithful servant of the quondam Buddhist-novice Emperor, who at length succeeded in overthrowing the dynasty of the Mongols and establishing himself, under the title of Hung Wu, as the first ruler of the House of Ming.]
WHEN Shao P‘ing fell, he repaired to the abode of a famous augur to ask his fate by means of divination.
“What is it you would enquire about?” said the latter.
“He who has lain awhile,” replied Shao P‘ing, “longs to arise. He who has hidden awhile, longs to come forth. He whose nose is stuffed, longs to sneeze. And I have heard that that which is over-pent breaks out at last; that excessive sorrow finds its own relief; that excessive heat is followed by wind; and that excessive compression makes its own vent. Thus, too, the seasons follow one another with ceaseless change: one rolls away and another comes on. Yet I have my doubts, and would fain receive instruction at your hands.”
“Sir,” said the augur; “after all you have just now stated, pray tell me what further you would have me divine?”
“The abstruser mysteries,” answered Shao P‘ing, “I do not pretend to have penetrated; and would beg you to enlighten me thereon.”
“Alas!” cried the augur, “what is there that Heaven can bestow save that which virtue can obtain? Where is the efficacy of spiritual beings beyond that with which man has endowed them? The divining-plant is but a dead stalk; the tortoise-shell a dry bone. They are but matter like ourselves. And man, the divinest of all things, why does he not seek wisdom from within, rather than from these grosser stuffs?
“Besides, sir, why not reflect upon the past that past which gave birth to this present? Your cracked roof and crumbling ​walls of to-day are but the complement of yesterday’s lofty towers and spacious halls. The straggling bramble is but the complement of the shapely garden tree. The grasshopper and the cicada are but the complement of organs and flutes; the will-o’-the-wisp and firefly, of gilded lamps and painted candles. Your endive and watercresses are but the complement of the elephant-sinews and camel’s hump of days by-gone; the maple-leaf and the rush, of your once rich robes and fine attire. Do not repine that those who had not such luxuries then, enjoy them now. Do not be dissatisfied that you who enjoyed them then, have them now no more. In the space of a day and night, the flower blooms and dies. Between spring and autumn things perish and are renewed. Beneath the roaring cascade a deep pool is found: dark valleys lie at the foot of high hills. These things you know: what more can divination teach you?”
* ↑ As he did with the Ch‘in dynasty (206 b.c.), under which he had been Marquis of Tung-ling.
* ↑ Sc., rich food.
# Gems of Chinese Literature/Liu Chi-Outsides

LIU CHI.
a.d. 1311-1375
[For many years a faithful servant of the quondam Buddhist-novice Emperor, who at length succeeded in overthrowing the dynasty of the Mongols and establishing himself, under the title of Hung Wu, as the first ruler of the House of Ming.]
At Hangchow there lived a costermonger who understood how to keep oranges a whole year without letting them spoil. His fruit was always fresh-looking, firm as jade, and of a beautiful golden hue; but inside―dry as an old cocoon.
One day I asked him, saying, “Are your oranges for altar or sacrificial purposes, or for show at banquets? Or do you make this outside display merely to cheat the foolish? as cheat them, you most outrageously do.” “Sir,” replied the orangeman, “I have carried on this trade now for many years. It is my source of livelihood. I sell: the world buys. And I have yet to learn that you are the only honest man about, and that I am the only cheat. Perhaps it never struck you in this light. The bâton-bearers of to-day, seated on their tiger skins, pose as the martial guardians of the State; but what are they compared with the captains of old? The broad-brimmed, long-robed ministers of to-day, pose as ​pillars of the constitution; but have they the wisdom of our ancient counsellors? Evil doers arise and none can subdue them. The people are in misery, and none can relieve them. Clerks are corrupt, and none can restrain them. Laws decay, and none can renew them. Our officials eat the bread of the State, and know no shame. They sit in lofty halls, ride fine steeds, drink themselves drunk with wine, and batten on the richest fare. Which of them but puts on an awe-inspiring look, a dignified mien?―all gold and gems without, but dry cocoons within. You pay, sir, no heed to these things, while you are very particular about my oranges.”
I had no answer to make. I retired to ponder over this costermonger’s wit, which reminded me forcibly of “The Wag.” Was he really out of conceit with the age, or only quizzing me in defence of his fruit?
* ↑ A light touch of nature which seems to prove the kinship of the whole human family.
* ↑ Tung-fang So. See p. 75.