OpenLLM-France/wikimedia huggingface dataset:
# Ambulance 464/Members

ORIGINAL MEMBERS OF SECTION XII
| NAME | RESIDENCE IN AMERICA | COLLEGE |
| Allen, Wharton | Colorado Springs, Col. | Univ. of Penna. |
| Benney, Philip | Pittsburg |
| Bryan, Julien H. | Titusville, Penna. | Princeton ('21) |
| Clark, Walter | Stockbridge, Mass. |
| Cook, Robinson | Portland, Maine | Dartmouth |
| Craig, Harry W. | Cleveland, Ohio | Univ. of Wisconsin |
| Crowhurst, H. W., Jr. | Philadelphia | La Fayette |
| Dunham, Dowse | Irvington-on-the-Hudson | Harvard |
| Faith, Clarence | Nahant, Mass. | Tufts |
| Gillespie, James Park | East Orange | Yale |
| Gilmore, Wm. | Florence, Italy | "Boston Tech." |
| Haven, George | New York City | Yale |
| Houston, Henry H. | Philadelphia | Univ. of Penna. |
| Iselin, Harry | Normandy, France |
| Kann, Norman | Pittsburg | "Carnegie Tech." |
| Keleher, Hugh | Cambridge, Mass. | Harvard |
| Lloyd, J. T. | Ithaca, N. Y. | Cornell |
| Lundquist, S. J. H. | San Francisco |
| Orr, Thomas | Pittsburg | Hamilton |
| Powell, C. H. | Milwaukee | Univ. of Wisconsin |
| Walker, Croom | Chicago (and Alabama) | Univ. of Virginia |
| Williams, Ray Evan | Dodgeville, Wis. | Univ. of Wisconsin |
MEN WHO JOINED THE SECTION AFTER WE LEFT PARIS
| NAME | JOINED IN | RESIDENCE IN AMERICA | COLLEGE |
| Bradley, Lloyd P. | Feb. | Berkeley, Cal. | Univ. of Cal. |
| Chauvenet, Louis | Feb. | St. Louis | Harvard |
| Coan, Raymond | March | N. Y. City (& Montclair) | Cornell |
| Dixon, Philip | May | Milwaukee | Harvard |
| Harrison, W. Lyle | March | Lebanon, Ken. | Oberlin |
| Joyce, Thomas | May | Berkeley, Cal. |
| Lloyd, J. T. | March | Ithaca, N. Y. | Cornell |
| O'Connor, Tom | May | Brookline, Mass. |
| Sinclair, Gilbert | May | Minneapolis | Univ. Minnesota |
| Stanley, Everett | March | Milton, Mass. | Bowdoin |
| Tenney, Luman H. | March | Ada, Minnesota | Oberlin |
| Ray Eaton | $\scriptstyle {\left.{\begin{matrix}\ \\\\\ \ \end{matrix}}\right\}\,$ | Three fictitious persons whom I have used here and there, when the mention of the real name has seemed unwise. |
| Ellis Frazer | $\scriptstyle {\left.{\begin{matrix}\ \\\\\ \ \end{matrix}}\right\}\,$ | Three fictitious persons whom I have used here and there, when the mention of the real name has seemed unwise. |
| Mark Payne | $\scriptstyle {\left.{\begin{matrix}\ \\\\\ \ \end{matrix}}\right\}\,$ | Three fictitious persons whom I have used here and there, when the mention of the real name has seemed unwise. |
# Amchanitzky v. United States/Opinion of the Court

* Court Documents
* Case Syllabus
* Opinion of the Court
United States Supreme Court
296 U.S. 598
Amchanitzky v. United States
Mr. Nathan Amchanitzky, pro se.
Mr. Homer S.C.ummings, Atty. Gen., for the United States.
For opinion below, see 81 Ct. Cl. 409.
Petition for writ of certiorari to the Court of Claims denied.

## 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
# Amchanitzky v. United States

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
296 U.S. 598
Amchanitzky v. United States

## 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
# Amell v. United States

* related portals: Supreme Court of the United States.
* sister projects: Wikipedia article, Wikidata item.
United States Supreme Court
384 U.S. 158
Amell v. United States
Argued: Jan. 24, 1966. --- Decided: May 16, 1966
David Scribner, New York City, for petitioners.
John C. Eldridge, Washington, D.C., for respondent.
Howard Schulman, New York City, for Maritime Trades Dept. of AFL-CIO, amicus curiae.
Mr. Chief Justice WARREN 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
# An Etymological Dictionary of the German Language/klingen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/klingen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ klingen, vb., ‘to sound,’ from MidHG. klingen, OHG. chlingan, str. vb., ‘to sound, resound’; corresponding to Ic. klingja, ‘to ring.’ E. to clink has adopted the same final stem sound (k for g), which the subst. clank, connected with it by gradation (comp. Klang and klenken), has always had. The stem, like the derivative Klang (comp. also Klinge, Klinke, and klenken), is common to Teut., but on account of the non-permutation it cannot be cognate with Gr. κλαγγή, Lat. clangor. Both roots are independent onomatopoetic forms in each separate language.
# An Etymological Dictionary of the German Language/knapp

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/knapp | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ knapp, adj., ‘scanty,’ ModHG. only; wanting in MidHG. and OHG.; probably from LG., for gehnapp. Comp. OIc. hneppr, ‘narrow.’
# An Etymological Dictionary of the German Language/klingeln

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/klingeln | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ klingeln, vb., ‘to ring,’ from MidHG. klingelen, OHG. chlingilôn, vb., ‘to sound, roar, splash,’ dimin. and frequent. of klingen.
# An Etymological Dictionary of the German Language/klimpern

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/klimpern | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ klimpern, vb.,‘to clink,’ ModHG. only, a new onomatopoetic term.
# An Etymological Dictionary of the German Language/klippern

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/klippern | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ klippern, vb., ‘to click,’ ModHG. only, a recent onomatopoetic term.
# An Etymological Dictionary of the German Language/klirren

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/klirren | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ klirren, vb., ‘to clash,’ ModHG. only, a recent onomatopoetic term.
# An Etymological Dictionary of the German Language/klopfen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/klopfen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ klopfen, vb., ‘to knock,’ from MidHG. klopfen, OHG. chlopfôn, wk. vb., ‘to knock, rap’; Goth. *kluppôn is not warranted by corresponding forms in the other OTeut. dials.; comp. also Du. kloppen. Further, OHG. chlocchôn, MidHG. klocken, ‘to knock,’ which are not indubitably allied to klopfen. With the latter the cognates discussed under Klaff are connected by gradation, and these point to a Goth. *klappôn, ‘to strike.’
# An Etymological Dictionary of the German Language/knacken

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/knacken | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ knacken, vb., ‘to crack,’ from MidHG. knacken, gnacken, ‘to split, crack,’ wanting in OHG.; E. knack, MidE. cnak, ‘crack,’ Ic. knakkr; ModHG. Knack, ‘crack,’ MidHG. not yet found. To the same root OIc. knoka, AS. cnocian, E. to knock, formed by gradation, seem to belong. The words are based on an imitative root which is peculiar to Teut.
# An Etymological Dictionary of the German Language/klimmen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/klimmen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ klimmen, vb., ‘to climb,’ from a MidHG. klimmen, klimben, OHG. climbun, str. vb., ‘to climb, mount’; corresponding to AS. climban, E. to climb. The nasal was orig. a part of the pres. stem; it did not belong to the root, as is proved by OIc. klífa, vb., ‘to climb.’ As to the identity of klimban with OTeut. klîban, ‘to cleave (to), hold firm,’ comp. kleiben; hence klimmen is prop. ‘to adhere.’
# An Etymological Dictionary of the German Language/klug

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/klug | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ klug, adj., ‘knowing, prudent, shrewd,’ from MidHG. kluoc (g), ‘fine, pretty, tender, superb, brave, polite, prudent, sly’; in OHG. not recorded, whether by chance or no is not known. It is thought to have been borrowed from LG., although the word in the non-HG. languages has a final k, LG. klôk, Du. klock, ‘prudent, brave, great, corpulent’ (not found in E.; Scand. klókr, ‘prudent, cunning,’ is supposed to be a G. loan-word). No clue to an etymological explanation of the adj. can be discovered.
# An Introduction to Yoga/Lecture I/Chapter 11

God Without and God Within
That leads us to the next point, the relation of God without to God within. To the yogi, who is the very type of Hindu thought, there is no definite proof of God save the witness of the Self within to His existence, and his idea of finding the proof of God is that you should strip away from your consciousness all limitations, and thus reach the stage where you have pure consciousness—save a veil of the thin nirvanic matter. Then you know that God is. So you read in the Upanishad: "Whose only proof is the witness of the Self." This is very different from Western methods of thought, which try to demonstrate God by a process of argument. The Hindu will tell you that you cannot demonstrate God by any argument or reasoning; He is above and beyond reasoning, and although the reason may guide you on the way, it will not prove to demonstration that God is. The only way you can know Him is by diving into yourself. There you will find Him, and know that He is without as well as within you; and Yoga is a system that enables you to get rid of everything from consciousness that is not God, save that one veil of the nirvanic atom, and so to know that God is, with an unshakable certainty of conviction. To the Hindu that inner conviction is the only thing worthy to be called faith, and this gives you the reason why faith is said to be beyond reason, and so is often confused with credulity. Faith is beyond reason, because it is the testimony of the Self to himself, that conviction of existence as Self, of which reason is only one of the outer manifestations; and the only true faith is that inner conviction, which no argument can either strengthen or weaken, of the innermost Self of you, that of which alone you are entirely sure. It is the aim of Yoga to enable you to reach that Self constantly not by a sudden glimpse of intuition, but steadily, unshakably, and unchangeably, and when that Self is reached, then the question: "Is there a God?" can never again come into the. human mind.
# An Introduction to Yoga/Lecture I/Chapter 16

The Cloud
This term—in full, Dharma-megha, cloud of righteousness, or of religion—is one which is very scantily explained by the commentators. In fact, the only explanation they give is that all the man's past karma of good gathers over him, and pours down upon him a rain of blessing. Let us see if we cannot find something more than this meagre interpretation.
The term "cloud" is very often used in mystic literature of the West; the "Cloud on the Mount," the "Cloud on the Sanctuary," the "Cloud on the Mercy-Seat," are expressions familiar to the student. And the experience which they indicate is familiar to all mystics in its lower phases, and to some in its fullness. In its lower phases, it is the experience just noted, where the withdrawal of the consciousness into a sheath not yet recognised as a sheath is followed by the beginning of the functioning of that sheath, the first indication of which is the dim sensing of an outer. You feel as though surrounded by a dense mist, conscious that you are not alone but unable to see. Be still; be patient; wait. Let your consciousness be in the attitude of suspense. Presently the cloud will thin, and first in glimpses, then in its full beauty, the vision of a higher plane will dawn on your entranced sight. This entrance into a higher plane will repeat itself again and again, until your consciousness, centred on the buddhic plane and its splendouis having disappeared as your consciousness withdraws even from that exquisite sheath, you find yourself in the true cloud, the cloud on the sanctuary, the cloud that veils the Holiest, that hides the vision of the Self. Then comes what seems to be the draining away of the very life, the letting go of the last hold on the tangible, the hanging in a void, the horror of great darkness, loneliness unspeakable. Endure, endure. Everything must go. "Nothing out of the Eternal can help you." God only shines out in the stillness; as says the Hebrew: "Be still, and know that I am God." In that silence a Voice shall be heard, the voice of the Self, In that stillness a Life shall be felt, the life of the Self. In that void a Fullness shall be revealed, the fullness of the Self. In that darkness a Light shall be seen, the glory of the Self. The cloud shall vanish, and the shining of the Self shall be made manifest. That which was a glimpse of a far-off majesty shall become a perpetual realisation and, knowing the Self and your unity with it, you shall enter into the Peace that belongs to the Self alone.
# An Introduction to Yoga/Lecture I/Chapter 13

Mind
What is mind ? From the yogic standpoint it is simply the individualized consciousness, the whole of it, the whole of your consciousness including your activities which the Western psychologist puts outside mind. Only on the basis of Eastern psychology is Yoga possible. How shall we describe this individualized consciousness? First, it is aware of things. Becoming aware of them, it desires them. Desiring them, it tries to attain them. So we have the three aspects of consciousness— intelligence, desire, activity. On the physical plane, activity predominates, although desire and thought are present. On the astral plane, desire predominates, and thought and activity are subject to desire. On the mental plane; intelligence is the dominant note, desire and activity are subject to it. Go to the buddhic plane, and cognition, as pure reason, predominates, and so on. Each quality is present all the time, but one predominates. So with the matter that belongs to them. In your combinations of matter you get rhythmic, active, or stable ones; and according to the combinations of matter in your bodies will be the conditions of the activity of the whole of these in consciousness. To practice Yoga you must build your bodies of the rhythmic combinations, with activity and inertia less apparent. The yogi wants to make his body match his mind.
# An Introduction to Yoga/Lecture I/Chapter 15

Inward and Outward-Turned Consciousness
Samadhi is of two kinds: one turned outward, one turned inward. The outward-turned consciousness is always first. You are in the stage of Samadhi belonging to the outward-turned waking consciousness, when you can pass beyond the objects to the principles which those objects manifest, when through the form you catch a glimpse of the life. Darwin was in this stage when he glimpsed the truth of evolution. That is the outward-turned Samadhi of the physical body.
This is technically the Samprajnata Samadhi, the "Samadhi with consciousness," but to be better regarded, I think, as with consciousness outward-turned, i.e. conscious of objects. When the object disappears, that is, when consciousness draws itself away from the sheath by which those objects are seen, then comes the Asamprajnata Samadhi; called the "Samadhi without consciousness". I prefer to call it the inward-turned consciousness, as it is by turning away from the outer that this stage is reached.
These two stages of Samadhi follow each other on every plane; the intense concentration on objects in the first stage, and the piercing thereby through the outer form to the underlying principle, are followed by the turning away of the consciousness from the sheath which has served its purpose, and its withdrawal into itself, i.e., into a sheath not yet recognised as a sheath. It is then for a while conscious only of itself and not of the outer world. Then comes the "cloud," the dawning sense again of an outer, a dim sensing of "something" other than itself; that again is followed by the functioning of the nigher sheath and the Recognition of the objects of the next higher plane, corresponding to that sheath. Hence the complete cycle is: Samprajnata Samadhi, Asamprajnata Samadhi, Megha (cloud), and then the Samprajnata Samadhi of the next plane, and so on.
# An Introduction to Yoga/Lecture I/Chapter 3

The Oneness of the Self
The Self in you is the same as the Self Universal. Whatever powers are manifested throughout the world, those powers exist in germ, in latency, in you. He, the Supreme, does not evolve. In Him there are no additions or subtractions. His portions, the Jivatmas, are as Himself, and they only unfold their powers in matter as conditions around them draw those powers forth. If you realize the unity of the Self amid the diversities of the Not-Self, then Yoga will not seem an impossible thing to you.
# Amazing Stories/Volume 29
## Number 1

January 1955
Cover art by William Rembach
* ...Now You Don't • James Leland • novella
* No Way Out • Christopher Thames • novelette
* Final Curtain • Arnold Marmor • vignette
* Plague Planet • Ivar Jorgensen • novelette
* Face to Face • Albert Moore • vignette
* Compromise • Mort Alymer • vignette
* The Universal Solvent • Lysander Kemp • vignette

## Number 2

March 1955
Cover art by Ed Valigursky
* The Rusted Jungle • Milton Lesser • novelette
* The Psionic Mousetrap • Murray Leinster • novelette
* You Could Be Wrong • Robert Bloch • short story
* Two to the Stars • Ivar Jorgensen • novelette
* Dissatisfaction Guaranteed • John Toland • short story

## Number 3

May 1955
Cover art by Ed Valigursky
* The Observatory • Howard Browne • ed
* The Chained Man • P. F. Costello • novelette
* King of the Black Sunrise • Milton Lesser • novelette
* The Cosmic Frame • Paul W. Fairman • short story
* The Revolving Fan • Roger De Soto • cl
* How the Land Lies! • Charles Felstead • short story

## Number 4

July 1955
Cover art by Ed Valigursky
* These Bones for Hire • Mark Guthrie • novelette
* By My Guest! • Karl Stanley • short story
* But the Planet Died • C. H. Thames • novelette
* The Man Who Talked to Bees • Ivar Jorgensen • short story

## Number 5

September 1955
Cover art by Ed Valigursky
* One Man to Kill • Paul W. Fairman • novelette
* No Place to Live • Milton Lesser • novelette
* My Name Is Mayhem [Johnny Mayhem] • C. H. Thames • novelette
* The Genius • Ivar Jorgensen • short story

## Number 6

November 1955
Cover art by Ed Valigursky
* Beyond the Steel Wall • James Ira Kendahl • novella
* The Man in the Ice Box • Paul W. Fairman • short story
* They Sent a Boy [Johnny Mayhem] • C. H. Thames • novelette
* Let's Do It Again • Ivar Jorgensen • short story

## Number 7

December 1955
Cover art by Ed Valigursky
* Professor Mainbocher's Planet • Ivar Jorgensen • novella
* Libel • Howard Rush • short story
* Ladies in Waiting • Darius John Granger • novelette
* Are You Hungry? • Henry Still • short story
* The Poison Pen • Milton Lesser • short story
# American Medical Biographies/Hurd, Edward Payson

​Hurd, Edward Payson (1838–1899).
Dr. Hurd was born at Newport, Canada, August 29, 1838, where his father, Samuel Hurd, was postmaster, justice of the peace and county treasurer.
The boy studied at Eaton Academy, at St. Francis College, Richmond, Quebec, and in 1861 entered McGill Medical School, where he graduated in 1865 with highest honors, winning the Holmes gold medal.
For one year he held the position of "dresser" and teacher at McGill, until his marriage, December 1, 1866, to Sarah Elizabeth Campbell, of Newburyport, Massachusetts.
For four subsequent years he practised at Danville, and at Smithfalls in Canada, where he had a large country practice. Two daughters, Kate Campbell and Mabeth, were born in Canada, and for the sake of their education he moved to Mrs. Hurd's old home at Newburyport, where in 1872 a son, Randolph Campbell, was born. Of these three children the elder daughter and the son became physicians.
In 1883 he was one of the organizers of the Anna Jacques Hospital, and a member of its staff, as long as he lived. His office practice brought him much surgery, as he was harbor physician for many years, and was often obliged to amputate frozen feet or crushed hands, or to sew up long scalp wounds by flickering gas light, assisted only by one of his children. His success was excellent, because he was a quick operator and used plenty of hot water, even before the modern rules of asepsis had been formulated.
For many years Dr. Hurd was city physician, doing strenuous work for trifling pay, because of his love for the poor. He was for two years, president of the Essex North District Medical Society; member of the Massachusetts Medical Society, and also of the Climatological Society, and of the Société de Médcine Pratique de Paris, France.
After 1882 Dr. Hurd contributed regularly to the New York Medical Record and the Boston Medical and Surgical Journal and other medical publications. His writings from 1885 until his death in 1899, consisted of translations, for the most part, and may be found in his autobiography.
From 1893 until his death he constantly wrote for medical journals. During these years he was professor of pathology and dermatology at the College of Physicians and Surgeons, Boston, and delivered courses of lectures in both these subjects, every year. He never took any vacation, and his recreation consisted in the study of Greek and Latin authors and French poets. Every Sunday afternoon, when possible, he devoted a couple of hours to reading aloud to a friend, the stirring Homeric poems, or lighter verse from Horace.
He died of pneumonia, February 24, 1899, aged sixty-one.