OpenLLM-France/wikimedia huggingface dataset:
# Old Company's Lehigh v. Meeker

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
294 U.S. 227
Old Company's Lehigh v. Meeker
Argued: Jan. 17, 1935. --- Decided: Feb 4, 1935
Messrs. Israel H. Mandel and Joseph G. M. Browne, both of Brooklyn, N.Y., for petitioner.
Mr. George P. Barse, of Washington, D.C., for respondents.
Mr. Justice CARDOZO 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
# Old Colony Trust Company v. City of Omaha

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
230 U.S. 100
Old Colony Trust Company v. City of Omaha
Argued: February 27 and 28, 1913. --- Decided: for reargument March 17, 1913
[Syllabus from pages 100-102 intentionally omitted]
Mr. William D. McHugh for appellant.
[Argument of Counsel from pages 102-105 intentionally omitted]
Messrs. Benjamin S. Baker, William C. Lambert, John A. Rine, and L. J. TePoel for appellee.
[Argument of Counsel from pages 105-108 intentionally omitted.]
Mr. Justice Van Devanter 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
# Old Colony Trust Company v. City of Seattle

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
271 U.S. 426
Old Colony Trust Company v. City of Seattle
Submitted on Motion to Dismiss Dec. 7, 1925, and on Supplemental Motion to Dismiss May 10, 1926.
Decided June 1, 1926.
Mr. James B. Howe, of Seattle, Wash., for appellant.
Messrs. John F. Miller, Howard A. Hanson, and Thomas J. L. Kennedy, all of Seattle, Wash., for appellees.
Mr. Justice VAN DEVANTER 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
# Old Colony Trust Company v. Commissioner of Internal Revenue (301 U.S. 379)

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
301 U.S. 379
Old Colony Trust Company v. Commissioner of Internal Revenue (301 U.S. 379)
Argued: April 29, 30, 1937. --- Decided: May 17, 1937
Mr. Harold S. Davis, of Boston, Mass., for petitioner.
Mr. A. F. Prescott, of Washington, D.C., for respondent.
Mr. Justice McREYNOLDS 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
# Omniana/Volume 1/Feasts

151. Feasts.
The Rohandrians, or nobles, of ​Madagascar, kill their cattle themselves at their feasts;.. this is one of their privileges. One stage on in civilization, and the giver of the feast is the cook; next he becomes the serving-man, then the carver,.. lastly, he only presides at the board. The fears of eastern despotism have brought back the kitchen into the banqueting room.
Persian cookery is sometimes performed in the presence of the sovereign or of the nobles, in the apartment where they eat. The fire is sunk in the floor, and the smoke carried off by an underground chimney: a fountain plays by, to supply water, and wash the dishes, and this also runs off by a covered drain. Suspicion has been the motive for this; they live in fear of poison, and chuse to see their food prepared. Shah Abbas would often be his own cook, for this reason.
Pietro dalle Valle.
# Omniana/Volume 1/Etymology of Dunce

2. Etymology of Dunce.
Dunce is said by Samuel Johnson to be a word ​of unknown etymology. Stanihurst explains it. The term Duns, from Scotus, "so famous for his subtill quiddities, he says, is so trivial and common in all schools, that whoso surpasseth others either in cavilling sophistrie, or subtill philosophic, is forthwith nicknamed a Duns." This, he tells us in the margin is the reason, "why schoolmen are called Dunses." (Description of Ireland, p. 2.) The word easily past into a term of scorn, just as a blockhead is called Solomon; a bully, a Hector; and as Moses is the vulgar name of contempt for a Jew.
# Omniana/Volume 1/Glover's Leonidas

86. Glover's Leonidas.
Glover's Leonidas was unduly praised at its first appearance, and more unduly depreciated. The periodical publications of the day abound with criticisms and panegyrics upon it. The best piece of ​ridicule which appeared upon the occasion is the argument of an epic poem entitled, Jack the Giant-killer.
Book 1. A poetico-historical account how Jack went to an old witch to enquire how to make himself glorious. How the old witch told him, he must be knocked on the head at the Straits of Gibraltar. How Jack, who laughed at all witchcraft, followed the old witch's advice, but first took leave of his wife and family.
2. How Jack travelled and travelled till he came to the Straits. How the Giant sent word to Jack he would eat him up. How Jack bade him kiss his ——.
3. How the giant brought all the world to fight against Little Jack.
4. 5. How Jack's men fought with the giant's men; but neither Jack nor the giant did any thing.
6, 7. How prince Prettyman fell in love, and how Miss Airy killed herself for the man she never spoke to.
​8. 9. How Jack, who for a long while said nothing, said his prayers, went out, and was knocked on the head.
# Omniana/Volume 1/Foot-racing

50. Foot-Racing.
A remarkable foot-race was run about the year 1699, which is thus described in the manuscript journal of a lady who was one of the spectators, 'I drove through the forest of Windsor to see a race run by two footmen, an English and a Scotch, the former a taller bigger man than the other. The ground measured and cut even in a round was about four miles; they were to run it round so often as to make up twenty-two miles, which was the distance between Charing Cross and Windsor Cross, that is, five times quite round, and so far as made up the odd miles and measure. They ran a round in twenty-five minutes. I saw them run the first three rounds and half another in an hour and seventeen minutes, and they finished it in two hours and a half. The Englishman gained the start the second round, ​and kept it at the same distance the five rounds, and then the Scotchman came up to him and got before him to the post. The Englishman fell down within a few yards of the post. Many hundred pounds were won and lost about it. They ran both very neatly, but my judgment gave it to the Scotchman, because he seemed to save himself to the last push.'
# Omniana/Volume 1/Garden at Banstead

49. Garden at Banstead.
Is there any remembrance at Banstead of a clergyman, who amused himself there for fifty years with ornamenting his gardens, and died in a state of dotage about the beginning of the last century? The company from Epsom used to visit his 'curiosities,' as they might well call them! for this gentleman had discovered more capabilities in wood and stone, than ever Lancelot Brown dreamt of. You ascended one of his trees by a straight flight of steps, the top had been flattened in the middle, and the boughs round about clipt into a parapet; here there was an octagon bench; and this place he called his Teneriffe. Another tree was manufactured into Mount Parnassus, and there Apollo was to be seen, perched ​with the nine Muses. That they might not want worthy company, the Great Mogul, the Grand Seignor, the Cham of Tartary, and the Tzar of Muscovy were all to be seen in the garden. Two other trees, clothed with ivy, and cut smooth, stood for the Pillars of Hercules. The old gentleman was a wit as well as a scholar; he had cut one tree into the shape of a rose, and placed a bench under it, where lovers might talk 'under the rose.' Uncle Toby might also have found something to interest him in these gardens. There were the whole confederated army and their generals represented by stones, of which the large ones were the officers, and the little ones the men.—Within doors he had montero caps, shoulders of mutton, apples, &c. cut in stone and painted.
Epsom was at this time so much frequented, that forty coaches-and-six were sometimes to be seen at evening in the ring. On Monday mornings they had ​some little diversion, such as racing of boys, or rabbits, or pigs."
# Omniana/Volume 1/Gift of Tongues

116. Gift of Tongues.
There is a curious question concerning the gift of tongues, in what mode the miracle was effected: many theologians, and Gregory Nazianzen among them, opining that the miracle took place in the atmosphere, and not in the ears of ​the hearers; because, they argued, if it were otherwise, the miracle must be ascribed to the hearers, and not the speakers.
Vieyra Sermones, T. 10, p. 444.
# Omniana/Volume 1/Egotism

110. Egotism.
It is hard and uncandid to censure the great reformers in philosophy and religion for their egotism and boastfulness. It is scarcely possible for a man to meet with continued personal abuse on account of his superior talents without associating more and more the sense of the value of his discoveries or detections with his own person. The necessity of repelling unjust contempt, forces the most modest man into a feeling of pride and self-consciousness. How can a tall man help thinking of his size, when dwarfs are constantly standing on tiptoe beside him? Paracelsus was a braggard and a quack: so was Cardan; but it was their merits, and not their follies, which drew upon them that torrent of detraction and calumny, which compelled them so frequently to think and write concerning themselves, that at length it became an habit to do so. Wolff too, though not a boaster, was yet persecuted into a ​habit of Egotism both in his prefaces and in his ordinary conversation; and the same holds good of the founder of the Brunonian System, and of his great name-sake Giordano Bruno. The more decorous manners of the presentage have attached a disproportionate opprobrium to this foible, and many therefore abstain with cautious prudence from all displays of what they feel. Nay some do actually flatter themselves, that they abhor all Egotism, and never betray it either in their writings or discourse. But watch these men narrowly: in the greater number of cases you will find their thoughts, feelings, and mode of expression, saturated with the passion of Contempt, which is the concentrated Vinegar of Egotism,
# Omniana/Volume 1/Filtering Apparatus

166. Filtering Apparatus.
The simplest and most expeditious mode of filteration is one which Dr. Lind has described. Let a barrel with its head knocked out, be about half filled with clean sand or gravel; place a much smaller barrel without either end, or any open cylinder, upright in the middle of it, and let this be almost ​filled with the same. If the foul water be poured into the small cylinder, it will rise up through the sand of the larger barrel, and appear pure in the space between the two.
# Omniana/Volume 1/Frith the Martyr

95. Frith the Martyr.
Some of the writings of this venerable father of the English church were republished in consequence of a remarkable accident: "Upon Midsummer Eve, 1626, a codfish was brought to the market in Cambridge, and there cut up for sale, and in the maw thereof there was found a book in twelves, bound up in canvas containing several treatises of Mr. John Friths; this fish was caught upon the coasts of Lin, called Lindress, by one William Skinner; the fish being cut open the garbage was thrown by, which a woman looking upon, espied the canvas, and ​taking it out, found the book wrapped up in it, which was much soiled, and covered over with a kind of slime, and congealed matter, this was looked upon with great admiration, and by Benjamin Prime, the bachelor's beadle, who was present at the opening of the fish, was carried to the vice chancellor, who took special notice of it, examining the particulars before mentioned, the leaves of the book were carefully opened and cleansed, the treatises contained in it were, a Preparation for the Cross; a Preparation for Death; the Treasure of Knowledge; a Mirrour or Looking-glass to know themselves by; a Brief Instruction to teach one willingly to Die, and not to fear Death: they were all reprinted, and how useful the reviving of these treatises by such a special providence hath been, may be easily discerned, by such as have lived since those times."
R. B. Admirable Curiosities
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Against Nestorius/Book VII/Chapter 13

Chapter XIII.
How the devil always retained this notion of Christ’s Divinity (because of His secret working which he experienced) even up to His Cross and Death.
But perhaps he afterwards ceased and rested, and when his temptations were vanquished laid aside his suspicion because he found no result? Nay, it rather remained always in him, and even up to the very cross of the Lord the suspicion lasted in him and was increased by peculiar terrors. What need is there of anything further? Not even then did he cease to think of Him as the Son of God, after that he knew that such licence was granted to His persecutors against Him. But the crafty foe saw even in the midst of His bodily sufferings the signs of Divinity, and though he would have much preferred Him to be a (mere) man, was yet forced to suspect that He was God: for though he would have preferred to believe what he wanted, yet he was driven by surest proofs to that which he feared. And no wonder: for although he beheld Him spitted on, and scourged, and disgraced, and led to the Cross, yet he saw Divine powers abounding even in the midst of the indignities and wrongs; when the veil of the temple is rent, when the sun hides itself, the day is darkened, and all things feel the effects of the Passion: all things even, which know not God, acknowledge the work of Deity. And therefore the devil seeing this, and trembling, tried in every way to arrive at the knowledge of His Godhead, even at the very death of the manhood, saying in the person of those who crucified Him: “If He be the Son of God, let Him come down now from the Cross, and we will believe Him.” He certainty perceived that by His bodily Passion our Lord God was working out the redemption of man’s salvation, and also that by it he was being destroyed and subdued, while we were being redeemed and saved. And so the enemy of mankind wanted by every means and every wile to defeat that which he knew was being done for the redemption of all men. “If,” he says, “He be the Son of God, let Him come down now from the Cross and we will believe Him:” on purpose that the Lord might be moved by the reproach of the words, and destroy the mystery, while He avenged the wrong. You see then that the Lord even when hanging on the Cross was termed the Son of God. You see that they suspect the fact to which they refer. And so do you learn, as I said above, even from His persecutors, even from the devil, to believe on the Son of God. Who ever came up to the unbelief of the devil? Who went beyond it? He suspected that He was the Son of God even when He endured death. You deny it even when He has risen. He suspected that He was God, from whom He hid Himself. You, to whom He has proved it, deny it.

## Footnotes

* ↑ S. Matt. xxvii. 42.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Against Nestorius/Book VII/Chapter 15

Chapter XV.
How Christ could be said by the Apostle to be without genealogy.
How does he say that the Lord was “without genealogy,” when the Gospel of the Evangelist Matthew begins with the Saviour’s genealogy, saying: “The book of the generations of Jesus Christ, the Son of David, the Son of Abraham”? Therefore according to the Evangelist He has a genealogy, and according to the Apostle, He has not: for according to the Evangelist, He has it on the mother’s side, according to the Apostle He has not, as He springs from the Father. And so the Apostle well says: “Without father, without mother, without genealogy:” and where he lays down that He was begotten without mother, there also he records that He was without genealogy. And thus as regards both the nativities of the Lord, the writings of the Evangelist and of the Apostle agree together. For according to the Evangelist He has a genealogy “without father,” when born in the flesh: and according to the Apostle, the Lord has not, when begotten in His Divine nature “without mother;” as Isaiah says: “But who shall declare His generation?”

## Footnotes

* ↑ S. Matt. i. 1.
* ↑ Isa. liii. 8.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Against Nestorius/Book VII/Chapter 12

Chapter XII.
He compares this notion and reasonable suspicion of the devil with the obstinate and inflexible idea of his opponents, and shows that this last is worse and more blasphemous than the former.
But he certainly knew that the Lord Jesus Christ was born of Mary: he knew that He was wrapped in swaddling clothes and laid in a manger: that His childhood was that of a poor person at the commencement of His human life; and His infancy without the proper accessories of cradles: further he did not doubt that He had true flesh, and was born a true man. And why did this seem to him not enough for him to be secure in? Why did he believe that He could not be God, whom he knew to be very man? Learn then, you wretched madman, learn, you lunatic, you cruel sinner, learn, I pray, even from the devil, to lessen your blasphemy. He said: “If Thou art the Son of God.” You say: “Thou art not the Son of God.” You deny what he asked about. No one was ever yet found but you, to outdo the devil in blasphemy. That which he confessed to be possible in the case of the Lord, you do not believe to have been possible.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Against Nestorius/Book VII/Chapter 18

Chapter XVIII.
How we are to understand the Apostle’s words: “He appeared in the flesh, was justified in the Spirit,” etc.
For to begin with this assertion of yours that the Spirit filled with righteousness (justitia) what was created, and your attempts to prove this by the evidence of the Apostle, where he says that “He appeared in the flesh, was justified in the Spirit,” you make each statement in an unsound sense and wild spirit. For you make this assertion; viz., that you will have it that He was filled with righteousness by the Spirit, in order to show how He was void of righteousness, as you assert that the being filled with it was given to Him. And as for your use of the evidence of the Apostle on this matter, you garble the arrangement and meaning of the sacred passage. For the Apostle’s statement is not as you have quoted it, mutilated and spoilt. For what says the Apostle? “And evidently great is the mystery of Godliness, which was manifested in the flesh, was justified in the Spirit.” You see then that the Apostle declared that the mystery or sacrament of Godliness was justified. For he was not so forgetful of his own words and teaching as to say that He was void of righteousness, whom he had always proclaimed as righteousness, saying: “Who was made unto us righteousness and sanctification and redemption.” Elsewhere also he says: “But ye were washed, but ye were justified, but ye were sanctified in the name of our Lord Jesus Christ.” How far then from Him was it to need being filled with righteousness, as He Himself filled all things with righteousness, and for His glory to be without righteousness, whose very name justifies all things. You see then how foolish and wild are your blasphemies, since you are trying to take away from our Lord what is ever shed forth by Him upon all believers in such a way that still in its continuous supply it is never diminished.

## Footnotes

* ↑ 1 Tim. iii. 16.
* ↑ 1 Cor. i. 30.
* ↑ 1 Cor. vi. 11.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Against Nestorius/Book VII/Chapter 16

Chapter XVI.
He shows that like the devil when tempting Christ, the heretics garble and pervert holy Scripture.
Why then, you heretic, did you not in this way quote the whole and entire passage which you had read? So you see that the Apostle laid down that the Lord was “without mother” in the same way in which he laid down that He was born “without father:” that we might know that He is “without mother” in the same way in which we understand Him to be “without father.” And as it is impossible to believe Him to be altogether “without father,” so we cannot understand that He is altogether “without mother.” Why then, you heretic, did you not in this way quote what you had read in the Apostle, entire and unmutilated? But you insert part, and omit part; and garble the words of truth in order that you may be able to build up your false notions by your wicked act. I see who was your master. We must believe that you had his instruction, whose example you are following. For so the devil in the gospel when tempting the Lord said: “If Thou art the Son of God, cast Thyself down. For it is written that He shall give His angels charge concerning Thee to keep Thee in all Thy ways.” And when he had said this, he left out the context and what belongs to it; viz., “Thou shalt walk upon the asp and the basilisk: and thou shalt trample under foot the lion and the dragon.” Surely he cunningly quoted the previous verse and left out the latter: for he quoted the one to deceive Him: he held his tongue about the latter to avoid condemning himself. For he knew that he himself was signified by the asp and basilisk, the lion and dragon in the Prophet’s words. So then you also bring forward a part and omit a part; and quote the one to deceive; and omit the other for fear lest if you were to quote the whole, you might condemn your own deception. But it is now time to pass on to further matters, for by dwelling too long on particular points, as we are led to do by the desire of giving a full answer, we exceed the limits even of a longish book.

## Footnotes

* ↑ S. Luke iv. 9, 10.
* ↑ Ps. xc. (xci.) 13.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Leo the Great/Letters/Letter 89

Letter LXXXIX.
To Marcian Augustus.
(Appointing Paschasinus the bishop and Boniface a presbyter, and Julian the bishop, his representatives at the Synod, as the Emperor is determined it should be held at once.)
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Leo the Great/Letters/Letter 86

Letter LXXXVI.
To Julian, Bishop of Cos.
(Begging him for friendship’s and the Church’s sake to assist his legates in quelling the remnants of heresy.)
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Leo the Great/Letters/Letter 87

Letter LXXXVII.
To Anatolius, Bishop of Constantinople.
(Commending to him two presbyters, Basil and John, who being accused of heresy had come to Rome, and quite convinced Leo of their orthodoxy.)
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Leo the Great/Letters/Letter 90

Letter XC.
To Marcian Augustus.
(Assenting perforce to the meeting of the Synod, but begging him to see that the Faith be not discussed as doubtful.)
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Leo the Great/Letters/Letter 91

Letter XCI.
To Anatolius, Bishop of Constantinople.
(Telling him that he has appointed Paschasinus, Boniface, and Julian, bishop of Cos, to represent him at the Synod.)
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Leo the Great/Letters/Letter 92

Letter XCII.
To Julian, Bishop of Cos.
(Asking him to act as one of his representatives at the Synod.)
# One Hundred Poems by Kabir/10

X
I. 121. tohi mori lagan lagāye re phakīr wā
To Thee Thou hast drawn my love, O Fakir!
I was sleeping in my own chamber, and Thou didst awaken me; striking me with Thy voice, O Fakir!
I was drowning in the deeps of the ocean of this world, and Thou didst save me: upholding me with Thine arm, O Fakir!
Only one word and no second--and Thou hast made me tear off all my bonds, O Fakir!
Kabir says, “ Thou hast united Thy heart to my heart, O Fakir!”