OpenLLM-France/wikimedia huggingface dataset:
# Divorce Amendment Act, 1996

* related portals: Acts of the Parliament of South Africa.
* sister projects: Wikidata item.
The Divorce Amendment Act, 1996 (No. 95 of 1996) inserted a section in the Divorce Act, 1979, to allow a divorce court to withhold the granting of a divorce order in the event that one of the spouses is refusing to take the necessary steps to have the marriage also dissolved in terms of the religious law of the religion of the spouses.
The act was published in Government Gazette No. 17605 on 22 November 1996, and came into force upon publication.
Act
To amend the Divorce Act, 1979, so as to empower a court to refuse to grant a decree of divorce if it appears to the court that the spouses are bound by their religion to effect a divorce in accordance with their religion before a decree of divorce will have full effect; and to provide for matters connected therewith.
Be it enacted by the Parliament of the Republic of South Africa, as follows:―
Insertion of section 5A in Act 70 of 1979
1. The Divorce Act, 1979 (Act No. 70 of 1979), is hereby amended by the insertion after section 5 of the following section:
“Refusal to grant divorce
5A. If it appears to a court in divorce proceedings that despite the granting of a decree of divorce by the court the spouses or either one of them will, by reason of the prescripts of their religion or the religion of either one of them, not be free to remarry unless the marriage is also dissolved in accordance with such prescripts or unless a barrier to the remarriage of the spouse concerned is removed, the court may refuse to grant a decree of divorce unless the court is satisfied that the spouse within whose power it is to have the marriage so dissolved or the said barrier so removed, has taken all the necessary steps to have the marriage so dissolved or the barrier to the remarriage of the other spouse removed or the court may make any other order that it finds just.”
Short title
2. This Act shall be called the Divorce Amendment Act, 1996.
This work is in the public domain because it was created and first published in South Africa and it is an official text of a legislative, administrative or legal nature, or an official translation of such a text.
According to the Copyright Act, 1978, § 12 (8) (a), "No copyright shall subsist in official texts of a legislative, administrative or legal nature, or in official translations of such texts."
Public domainPublic domainfalsefalse
# Divorce a vinculo; or, The terrors of Sir Cresswell Cresswell

As published in Once a Week, 1860.
* Part 1
* Part 2
* Part 3
* Part 4
* Part 5
* Part 6
* Part 7
# Dixie Carriers v. United States

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
351 U.S. 56
Dixie Carriers v. United States
Argued: March 27, 1956. --- Decided: April 23, 1956
Mr.Nuel D. Belnap, Chicago, Ill., for appellants.
Mr. Daniel M. Friedman, Washington, D.C., for United States.
Mr. Samuel R. Howell, Washington, D.C., for I.C.C.
Mr. John A. Daily, Chicago, Ill., for N.Y.C.R.R. Co. et al.
Mr. Justice DOUGLAS 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
# Easton's Bible Dictionary (1897)/Caleb

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Caleb : A dog.
(1.) One of the three sons of Hezron of the tribe of Judah. He is also called Chelubai (1 Chr. 2:9). His descendants are enumerated (18-20, 42-49).
(2.) A "son of Hur, the firstborn of Ephratah" (1 Chr. 2:50). Some would read the whole passage thus: "These [i.e., the list in ver. 42-49] were the sons of Caleb. The sons of Hur, the firstborn of Ephratah, were Shobal, etc." Thus Hur would be the name of the son and not the father of Caleb (ver. 19).
(3.) The son of Jephunneh (Num. 13:6; 32:12; Josh. 14:6, 14). He was one of those whom Moses sent to search the land in the second year after the Exodus. He was one of the family chiefs of the tribe of Judah. He and Joshua the son of Nun were the only two of the whole number who encouraged the people to go up and possess the land, and they alone were spared when a plague broke out in which the other ten spies perished (Num. 13; 14). All the people that had been numbered, from twenty years old and upward, perished in the wilderness except these two. The last notice we have of Caleb is when (being then eighty-five years of age) he came to Joshua at the camp at Gilgal, after the people had gained possession of the land, and reminded him of the promise Moses had made to him, by virtue of which he claimed a certain portion of the land of Kirjath-arba as his inheritance (Josh. 14:6-15; 15:13-15; 21:10-12; 1 Sam. 25:2, 3; 30:14). He is called a "Kenezite" in Josh. 14:6, 14. This may simply mean "son of Kenez" (Num. 32:12). Some, however, read "Jephunneh, the son of Kenez," who was a descendant of Hezron, the son of Pharez, a grandson of Judah (1 Chr. 2:5). This Caleb may possibly be identical with (2).
(4.) Caleb gave his name apparently to a part of the south country (1 Sam. 30:14) of Judah, the district between Hebron and Carmel, which had been assigned to him. When he gave up the city of Hebron to the priests as a city of refuge, he retained possession of the surrounding country (Josh. 21:11, 12; comp. 1 Sam. 25:3).
# Easton's Bible Dictionary (1897)/Calf

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Calf : Calves were commonly made use of in sacrifices, and are therefore frequently mentioned in Scripture. The "fatted calf" was regarded as the choicest of animal food; it was frequently also offered as a special sacrifice (1 Sam. 28:24; Amos 6:4; Luke 15:23). The words used in Jer. 34:18, 19, "cut the calf in twain," allude to the custom of dividing a sacrifice into two parts, between which the parties ratifying a covenant passed (Gen. 15:9, 10, 17, 18). The sacrifice of the lips, i.e., priase, is called "the calves of our lips" (Hos. 14:2, R.V., "as bullocks the offering of our lips." Comp. Heb. 13:15; Ps. 116:7; Jer. 33:11).
The golden calf which Aaron made (Ex. 32:4) was probably a copy of the god Moloch rather than of the god Apis, the sacred ox or calf of Egypt. The Jews showed all through their history a tendency toward the Babylonian and Canaanitish idolatry rather than toward that of Egypt.
Ages after this, Jeroboam, king of Israel, set up two idol calves, one at Dan, and the other at Bethel, that he might thus prevent the ten tribes from resorting to Jerusalem for worship (1 Kings 12:28). These calves continued to be a snare to the people till the time of their captivity. The calf at Dan was carried away in the reign of Pekah by Tiglath-pileser, and that at Bethel ten years later, in the reign of Hoshea, by Shalmaneser (2 Kings 15:29; 17:33). This sin of Jeroboam is almost always mentioned along with his name (2 Kings 15:28 etc.).
# Easton's Bible Dictionary (1897)/Calvary

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Calvary : Only in Luke 23:33, the Latin name Calvaria, which was used as a translation of the Greek word Kranion, by which the Hebrew word Gulgoleth was interpreted, "the place of a skull." It probably took this name from its shape, being a hillock or low, rounded, bare elevation somewhat in the form of a human skull. It is nowhere in Scripture called a "hill." The crucifixion of our Lord took place outside the city walls (Heb. 13:11-13) and near the public thoroughfare. "This thing was not done in a corner." (See [91]GOLGOTHA.)
# Easton's Bible Dictionary (1897)/Calcol

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Calcol : (1 Chr. 2:6), sustenance, the same probably as Chalcol (1 Kings 4:31), one of the four sages whom Solomon excelled in wisdom; for "he was wiser than all men."
# Easton's Bible Dictionary (1897)/Calkers

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Calkers : Workmen skilled in stopping the seams of the deck or sides of vessels. The inhabitants of Gebel were employed in such work on Tyrian vessels (Ezek. 27:9, 27; marg., "strengtheners" or "stoppers of chinks").
# Easton's Bible Dictionary (1897)/Call

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Call : (1.) To cry for help, hence to pray (Gen. 4:26). Thus men are said to "call upon the name of the Lord" (Acts 2:21; 7:59; 9:14; Rom. 10:12; 1 Cor. 1:2).
(2.) God calls with respect to men when he designates them to some special office (Ex. 31:2; Isa. 22:20; Acts 13:2), and when he invites them to accept his offered grace (Matt. 9:13; 11:28; 22:4).
In the message of the gospel his call is addressed to all men, to Jews and Gentiles alike (Matt. 28:19; Mark 16:15; Rom. 9:24, 25). But this universal call is not inseparably connected with salvation, although it leaves all to whom it comes inexcusable if they reject it (John 3:14-19; Matt. 22:14).
An effectual call is something more than the outward message of the Word of God to men. It is internal, and is the result of the enlightening and sanctifying influence of the Holy Spirit (John 16:14; Acts 26: 18; John 6:44), effectually drawing men to Christ, and disposing and enabling them to receive the truth (John 6:45; Acts 16:14; Eph. 1:17).
# Easton's Bible Dictionary (1897)/Calneh

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Calneh : Calneh Fort, one of the four cities founded by Nimrod (Gen. 10:10). It is the modern Niffer, a lofty mound of earth and rubbish situated in the marshes on the left, i.e., the east, bank of the Euphrates, but 30 miles distant from its present course, and about 60 miles south-south-east from Babylon. It is mentioned as one of the towns with which Tyre carried on trade. It was finally taken and probably destroyed by one of the Assyrian kings (Amos 6:2). It is called Calno (Isa. 10:9) and Canneh (Ezek. 27:23).
# Easton's Bible Dictionary (1897)/Calamus

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Calamus : The Latin for cane, Hebrew Kaneh, mentioned (Ex. 30:23) as one of the ingredients in the holy anointing oil, one of the sweet scents ([[../Solomon, Song of|Cant.]] 4:14), and among the articles sold in the markets of Tyre (Ezek. 27:19). The word designates an Oriental plant called the "sweet flag," the Acorus calamus of Linnaeus. It is elsewhere called "sweet cane" (Isa. 43:24; Jer. 6:20). It has an aromatic smell, and when its knotted stalk is cut and dried and reduced to powder, it forms an ingredient in the most precious perfumes. It was not a native of Palestine, but was imported from Arabia Felix or from India. It was probably that which is now known in India by the name of "lemon grass" or "ginger grass," the Andropogon schoenanthus. (See CANE.)
# Easton's Bible Dictionary (1897)/Calling

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Calling : Calling A profession, or as we usually say, a vocation (1 Cor. 7:20). The "hope of your calling" in Eph. 4:4 is the hope resulting from your being called into the kingdom of God.
# Eminent Chinese of the Ch'ing Period/Mi-ssŭ-han

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​MI-ssŭ-han 米思翰. See under Misḥan.
# Eminent Chinese of the Ch'ing Period/Ming-an-ta-li

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​MING-an-ta-li 明安達禮. See under Minggadari.
# Eminent Chinese of the Ch'ing Period/Mien-ning

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​MIEN-ning. See under Min-ning.
# Eminent Chinese of the Ch'ing Period/Mi Wan-chung

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​MI Wan-chung 米萬鍾 (T. 仲詔, H. 友石), painter, a chin-shih of 1595, was a native of Wan-p'ing (Peking). His father, Mi Yü 米玉 (T. 崑泉, 1528–1597), held an hereditary post in the Imperial Bodyguard of the Ming Court. After becoming a chin-shih Mi Wan-chung served as magistrate in various districts, as a secretary in different Boards, and finally rose to be provincial judge of Kiangsi. Denounced by a follower of the powerful eunuch, Wei Chung-hsien [q. v.], he was dismissed from office in 1625. In 1628, under the succeeding emperor, his right to office was restored to him, but not until three years later was he appointed sub-director of the Court of the Imperial Stud.
In painting Mi Wan-chung was classed with Tung Ch'i-ch'ang [q. v.], another famous artist of his day-the two being known as "Mi of the North and Tung of the South" 南董北米. Near the village of Hai-tien 海淀, northwest of Peking, he built the garden, Shao-yüan 勺園, ​which is now a part of the campus of Yenching University. He began the practice, which became fashionable in his day, of painting choice scenes of his garden on lanterns which came to be known as Mi-chia-têng 米家燈 or "Mi family lanterns". His son, Mi Shou-tu 米壽都 (T. 吉土), became sub-director of studies in Chi-chou, Chihli (1652–57), and magistrate of Shu-yang, Kiangsu (1658–60). His grandson, Mi Han-wên 米漢雯 (T. 紫來, H. 秀巖), was a son-in-law of Wang Ch'ung-chien [q. v.]. Mi Han-wên, a chin-shih of 1661, also passed in 1679 the special examination known as po-hsüeh-hung-tz'ŭ. Besides being an expert painter, calligrapher, and carver of seals, he was a poet. In his calligraphy he followed the style of Mi Fei 米芾 (T. 元章, H. 五嶽外史, 1051–1107), the great artist of the Sung period. Hence he was also known as Hsiao Mi 小米, "The Younger Mi".
[2/70/22a; 32/3/6b; Hung Yeh 洪業, 勺園圖錄考 Shao-yüan t'u lu k'ao (1933); L.T.C.L.H.M. pp. 91, 92, lists 6 paintings by Mi Wan-chung and 2 by Mi Han-wen; Yenching Journal No. 5, p. 1147.]
Tu Lien-chê
# Eminent Chinese of the Ch'ing Period/Ming-chu

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​MING-chu. See under Mingju.
# Egyptian Literature/The Book of the Dead/For the New Moon

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FOR THE NEW MOON
[From Lepsius “Todtenbuch,” BL 55.]
Another Chapter to be recited when the Moon reneweth itself on the day of the month. The Osiris Auf-ankh, triumphant, saith:
“Osiris unfettereth,” or, as others say, “openeth the storm cloud [in] the body of heaven, and is unfettered himself; Horus is made strong happily each day. He whose transformations are great (or many) hath offerings made unto him at the moment, and he hath made an end of the storm which is in the face of the Osiris Auf-ankh, triumphant. Verily he cometh, and he is Rā in [his] journeying, and he is the four celestial gods in the heavens above. The Osiris Auf-ānkh, triumphant, cometh forth in his day, and he embarketh among the tackle of the boat.”
if this chapter be known by the deceased he shall become a perfect khu in the underworld, and he shall not die therein a second time, and he shall eat his food side by side with osiris. if this chapter be known by him upon earth he shall be like unto thoth, and he shall be adored by the living ones; he shall not fall headlong at the moment of royal flame of the goddess bast, and the mighty princess shall make him to advance happily.
# Egyptian Literature/The Book of the Dead/Hymn of Praise to Osiris

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HYMN OF PRAISE TO OSIRIS
[From Lepsius, “Todtenbuch,” Bl. 51.]
A Hymn of Praise to Osiris. The Osiris Auf-ānkh, triumphant, saith:
“Homage to thee, O Osiris Un-nefer, triumphant, thou son of Nut, thou first-born son of Seb, thou mighty one who comest forth from Nut, thou King in the city of Nifu-ur, thou Governor of Amentet, thou lord of Abtu (Abydos), thou lord of souls, thou mighty one of strength, thou lord of the atef crown in Suten-henen, thou lord of the divine form in the city of Nifu-ur, thou lord of the tomb, thou mighty one of souls in Tattu, thou lord of [sepulchral] offerings, thou whose festivals are many in Tattu. The god Horus exalteth his father in every place (or shrine), and he uniteth [himself] unto the goddess Isis and unto the goddess Nephthys; and the god Thoth reciteth for him the mighty glorifyings which are within him, [and which] come forth from his mouth, and the heart of Horus is stronger than that of all the gods. Rise up, then, O Horus, thou son of Isis, and avenge thy father Osiris. Hail, O Osiris, I have come unto thee; I am Horus and I have ​avenged thee, and I feed this day upon the sepulchral meals of oxen, and feathered fowl, and upon all the beautiful things [offered] unto Osiris. Rise up, then, O Osiris, for I have struck down for thee all thine enemies, and I have taken vengeance upon them for thee. I am Horus upon this beautiful day of thy fair rising in thy Soul which exalteth thee along with itself on this day before thy divine sovereign princes. Hail, O Osiris, thy ka hath come unto thee and is with thee, and thou restest therein in thy name of Ka-Hetep. I maketh thee glorious in thy name of Khu, and it maketh thee like unto the Morning Star in thy name of Pehu, and it openeth for thee the ways in thy name of Ap-uat. Hail, O Osiris, I have come unto thee and I have set thine enemies under [thy feet] in every place, and thou art triumphant in the presence of the company of the gods and of the divine sovereign chiefs. Hail, O Osiris, thou hast received thy sceptre and the place whereon thou art to rest, and thy steps are under thee. Thou bringest food to the gods, and thou bringest sepulchral meals unto those who dwell in their tombs. Thou hast given thy might unto the gods and thou hast created the Great God; thou hast thy existence with them in their spiritual bodies, thou gatherest thyself unto all the gods, and thou hearest the word of right and truth on the day when offerings to this god are ordered on the festivals of Uka.”
# Egyptian Literature/The Book of the Dead/Driving Back the Merti

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DRIVING BACK THE MERTI
[From the Papyrus of Nu (British Museum No. 10,477, sheet 8).]
The Chapter of driving back the two Merti goddesses. Nu, the chancellor-in-chief, triumphant, saith:
“Homage to you, ye two Rekht goddesses, ye two Sisters, ye two Mert goddesses, I bring a message to you concerning my magical words. I shine from the Sektet boat, I am Horus the son of Osiris, and I have come to see my father Osiris.”
Footnotes
# Egyptian Literature/The Book of the Dead/Hymn to the Setting Sun (2)

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HYMN TO THE SETTING SUN
[From a Papyrus of the nineteenth dynasty preserved at Dublin (see Naville, “Todtenbuch,” Bd. I. Bl. 19).]
A Hymn of Praise to Ra-Heru-Khuti (Ra-Harmachis) when he setteth in the western part of heaven. He (i.e., the deceased) saith:
“Homage to thee, O Rā [who] in thy sitting art Tem-Heru-khuti (Tem-Harmachis), thou divine god, thou self-created being, thou primeval matter [from which all things were made]. When [thou] appearest in the bows of [thy] bark men shout for joy at thee, O maker of the gods! Thou didst stretch out the heavens wherein thy two eyes might travel, thou didst make the earth to be a vast chamber for thy Khus, so that every man might know his fellow. The Sektet boat is glad, and the Mātet boat rejoiceth; and they greet thee with exaltation as thou journeyest along. The god Nu is content, and thy mariners are satisfied; the uræus-goddess hath overthrown thine enemies, and thou hast carried off the legs of Apep. Thou art beautiful, O Rā, each day, and thy mother Nut embraceth thee; thou settest in beauty, and thy heart is ​glad in the horizon of Manu, and the holy beings therein rejoice. Thou shinest there with thy beams, O thou great god, Osiris, the everlasting Prince. The lords of the zones of the Tuat in their caverns stretch out their hands in adoration before thy Ka (double), and they cry out to thee, and they all come forth in the train of thy form shining brilliantly. The hearts of the lords of the Tuat (underworld) are glad when thou sendest forth thy glorious light in Amentet; their two eyes are directed toward thee, and they press forward to see thee, and their hearts rejoice when they do see thee. Thou hearkenest unto the acclamations of those that are in the funeral chest, thou doest away with their helplessness and drivest away the evils which are about them. Thou givest breath to their nostrils and they take hold of the bows of thy bark in the horizon of Manu. Thou art beautiful each day, O Rā, and may thy mother Nut embrace Osiris . . ., victorious.”
* ↑ I.e., the Sun and Moon.
* ↑ I.e., the dead.
* ↑ The name of the deceased is wanting.