OpenLLM-France/wikimedia huggingface dataset:
# Chart of the investments made with funds from the Smithsonian Bequest

* related portals: National Archives and Records Administration Collection, Smithsonian Institution.
* sister projects: Wikidata item.
Stocks in Which the Smithsonian Fund is Invested. :
| Stock | Amount | (Rate of Interest.)& When Payable | When and Where Redeemable | For What Object Issued. |
| "State of Arkansas Ditto.——— | $38,000— $500,000— | 6 per Cent. Payable at New York ——————Do.—————— | First of Jany, 1868, at New York——— 26th of October 1861———Do.————— | Issued to Bank of the State of Arkansas. Real Estate Bank of State of Arkansas. |
| "Michigan | $8,000 | Do. | First Monday of July 1858, at New York, or at any time thereafter as the State may choose. | Detroit and Pontiac Rail Road Company. |
| "Illinois | $13,000— | 6 per cent. payable at New York, or Philadelphia, at the option of the Holder. | At New York or Philadelphia, at the pleasure of the State after 1860. | Bank and Internal Improvement Stock |
| "Illinois | $3,000— | ———Do—————— | At New York or Philadelphia, at the pleasure of the State, after the 1st January 1870 | $\scriptstyle {\left.{\begin{matrix}\ \\\ \end{matrix}}\right\}\,$Internal Improvement Stock |
| "Illinois | $30,000— | 6 per cent. Payable at New York. | At New York ——————, at the pleasure of the State, after the 1st of January 1870. | Ditto. ————— Ditto. |
| "Illinois | $10,000— | 6 per Cent. Payable at New York, or Philadelphia at the option of the Holder. | At New York or Philadelphia at the pleasure of the State after the year 1860. | Illinois and Michigan Canal Stock. |
| "Ohio | $18,000— | 6 per Cent. Payable at New York. | At the pleasure of the State at any time after the 31st of December 1860 | $\scriptstyle {\left.{\begin{matrix}\ \\\ \end{matrix}}\right\}\,$State of Ohio Canal Stock |
| "United States Created by Act of 21st July 1841. | $1,291${\tfrac {86}{100}}$ | —5½ per Cent. | At the pleasure of the United States, at any time after the 31st December 1844. | |
62291${\tfrac {86}{100}}$
9½# 4— 12 12 12
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# Charnock v. Texas Pacific Railway Company

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
194 U.S. 432
Charnock v. Texas Pacific Railway Company
Argued: April 8, 1904. --- Decided: May 16, 1904
Messrs. William S. Parkerson and Branch K. Miller for plaintiff in error.
[Argument of Counsel from Pages 433-436 intentionally omitted]
Messrs. Charles P. Coc
ke, William Wirt Howe, W. B. Spencer, and John F. Dillon for defendant in error.
Mr. Justice McKenna 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
# Chinese Merry Tales (1909)/6

Chapter VI.—Imperial Grief.(啟奏.)
A GENTLEMAN who had his hat torn to pieces by his wife, became very angry, and went to the palace to memorialize to the Throne. "Your minister's wife's temper is quite furious. Because I had a quarrel with her, she tore my silk hat to pieces. Pray, Your Majesty, have her punished." The Emperor immediately gave him a verbal reply: "My subject, you should hold your temper a little. You do not know that the Empress also has a little temper. Yesterday, because there was one word in which she disagreed with me, she tore my crown to pieces, and I did not dare to be angry. While yours, only a silk hat, of what value is it?"
# Chinese Merry Tales (1909)/8

Chapter VIII.—Tea or Bath. (留茶.)
WHEN a visitor calls, the host should of course prepare tea to entertain the guest. One day a visitor came. The host did not have any tea leaves. He told a young servant to borrow some from a neighbor. Having gone for half a day, he did not return. As the pot was boiling, water was added from time to time, until the pot was full of water. The tea was, after all, not ready. His wife called him aside and said: "The visitor is not likely to get any tea to-day; you had better ask him to stay and take a bath."
# Chinese Merry Tales (1909)/Gratefulness of a Target God

Chapter XXVI.—Gratefulness of a Target God. (垜子神助陣.)
THERE was a military officer in charge of some soldiers. One day he was in a battle and fought in the front ranks. Just at the moment of defeat some one unexpectedly came to his assistance and converted his defeat into victory. The officer kowtowed and thanked him. He asked: "What superior god are you that has come to save us?" The god replied: "I am the target god, come specially to save you." The officer said: "What good act has your servant done to you to deserve saving?" The target god immediately replied: "I appreciate your former skill in regard to your use of the bow and arrow. You have never injured me with a single arrow."
# Chinese Merry Tales (1909)/Harmless Vengeance

Chapter XXVII.—Harmless Vengeance. (老父.)
THERE was a merchant who, on account of his son having become a mandarin, also received a title, and one day he called on the local magistrate. Owing to the old age of the merchant, the magistrate addressed him as Loh Sen (老先) leaving out the word Sun (生) (the equivalent of Sen Sun (先生) in English is Mister). When the merchant heard this, he was very angry, and immediately went home. On his return, his son asked him the reason of his coming home in such a rage. He replied that the magistrate has been most insolent to him. "He should have called me Loh Sen Sun (老先生) and purposely left out the last word and called me Loh Sen. It shows plainly that he intends to insult me. I will ask him to call and shall take my revenge." His son asked him: "How will you address him?" His father replied: "I ought to address him as father and mother, but I will also leave out the last character and call him Loh Fu (老父)."
# Chinese Merry Tales (1909)/9

Chapter IX.—The Tamed Magistrate. (知縣怕婆.)
THERE was a district magistrate who was in terror of his wife. One day he was sitting at court, when he heard quarrelling in one of the writer's quarters; he told a servant to see what was the matter. The servant returned and said: "It is in the house of a writer in the barracks. A secretary and his wife are fighting." When the magistrate heard of this, he grit his teeth with rage, and said: "If it is, I- I- I-" Who knows but the magistrate's wife heard this. She came out, shouting very loud: "If it is you, what will you do?"
The magistrate laughingly said: "It is I," and immediately knelt down to his wife, saying: "If I were in his place, how dare I beat her."
# Chinese Merry Tales (1909)/Easy Removing

Chapter XI.— Easy Removing. (求人搬家)
THERE was a man who was very fond of tranquillity. His place of abode was between a blacksmith's shop and a coppersmith's shop. Every day when these two men were working, the noise they made caused him a great deal of annoyance. Then he went up to them and said: "If you have any intention of moving your shops, let me know in advance, so that I may prepare a feast and invite you both." One day both smiths came over and said: "We both wish to move, so we are giving you due notice. Did you not promised to invite us to a feast? We came here purposely to remind you of your obligation." When the man heard these words, he was very happy. Without delay he ordered a feast to be prepared to which to invite the two smiths. After they had feasted, he asked them: "Where do you wish to move?" The two men at once replied: "He wishes to move into my house, and I wish to move into his house."
# Chinese Merry Tales (1909)/Military Examinations

Chapter XXIV.—Military Examinations. (武弁夜巡.)
THERE was a military officer on duty at night who arrested a prisoner prowling about in the dark. The thief called himself a student, and said: "I was in a friend's house doing some literary work. It was far in the night when we parted; hence we were late in coming home." The officer said: " Since you are scholar, allow me to examine you." The scholar replied: " All right, will you kindly issue a subject that I may show my ignorance." The military officer cogitated for a long time, and could not think of anything, so he said: "Begone; it is your good luck to-day that I have no subject to give."
# Chinese Merry Tales (1909)/7

Chapter VII.—The Grateful Debtor.(扛欠戶.)
THERE was a debtor whose creditor frequently asked him to pay his debts, but he would not pay what was due. The creditor became enraged and told his servants: "You go to the debtor's door and await there secretly. When he leaves his home, you seize and carry him to me. If he does not pay his debts, I will not let him go." When the servants received their master's order, they went every day and hid themselves near the entrance of the debtor's house. One day the debtor happened to go out, and the servants seized and carried him away. After travelling half a day, they were all exhausted, and proposed to find a place to rest themselves. The debtor said to the carriers: "Better run quick, do not stop; if you delay, another creditor may come and carry me away, then it would not be my fault."
# Chinese Merry Tales (1909)/Explaining the Classics

Chapter XXI.—Explaining the Classics.(中酒.)
THERE was a teacher who taught in a school. One day the scholars questioned the teacher: "What is meant by the principles of the Great Learning (大學之道 )?" As the teacher could not explain, he immediately pretended to be drunk. "You always ask me questions when I have had too much to drink. How can I explain clearly when I am in that condition?" He dismissed the students and went home. He then repeated to his wife the scholars' questions. His wife replied: "Great Learning is the name of a book. Tze Tao (之道) are the principles or discussions given in the book. What is the difficulty in that?" The next day, when the teacher returned to the school, he said to the scholars: "You all are ignorant. Yesterday when I was drunk, you persisted in questioning me. To-day I have come to my senses again, and you do not question me. What is the reason? What you asked about 'Ta Hsio Tze Tao' ​yesterday you listen and I will explain to you. 'Ta Hsio' is the name of a book. 'Tze Tao' are the principles or discussions in the book. Do you all understand it clearly?" The students said: "We all understand." They put another question, the next sentence: "Tsai Min Min Teh (在明明德) What does it mean?" When the teacher heard this, his eyes looked askance, and he said: "Stop, don't be in a hurry; the wine has gone up to my head again."
# Chinese Merry Tales (1909)/The Dog is a Teacher

Chapter XXII.— The Dog is a Teacher. ( 狗坐館.)
THERE was a man who was an adept in telling lies. One day he said to his relative: "We have an ox 30 feet long in our home; it can go 1,000 li a day. There is also a cock that can announce the watch of the night. Whatever the watch of the night, he is able to crow the number of the watch. There is still a dog who can read and write." His relative was quite anxious to see these, and said: "There is such valuable livestock in your home; some day I must go to your home to satisfy my curiosity." The owner of the animals went home and said to his wife: "What shall I do? Without intention I have told a lie. Our relative will be here to-morrow. Tell me how you would answer him." His wife said: "Never mind, to-morrow you go your way; surely I will know how to answer him." The next day the relative actually came and asked: "Is our cousin at home?" His wife replied: "Your relative has ridden to Yunnan on the ox early this morning. He will return in a few days." The visitor again asked: "There is in your residence a cock that can announce the watch of the night; where is it?" It was just midday when this question was asked, and the cock crowed. The mistress pointed to the cock and said: "There it is; it not only can ​announce the time, but if a stranger comes, it will also announce his arrival." The relative again said: "The reading dog; fetch him that I may see him." The wife replied: "I do not wish to fool you. As we are poor, I have ordered him to teach in a school."
# Catholic Encyclopedia (1913)/Sentence

From volume 13 of the work.
(Latin sententia, judgment).
In canon law, the decision of the court upon any issue brought before it. A sentence is definitive or interlocutory. It is definitive or final, when it defines the principal question in controversy. A definitive sentence is absolutory, if it acquits the accused; condemnatory, if it declares him guilty; declaratory, if it assert that the accused committed a crime, the penalty of which is incurred ipso facto. An interlocutory sentence is pronounced during the course of a trial to settle some incidental point arising. It is of two kinds: merely interlocutory; or having the force of a definitive sentence, affecting the main cause at issue, e.g., a declaration that the court is incompetent. A final sentence must be definitive, unconditional, given by the judge in court, in the presence of the parties concerned or their agents, in writing or dictated to the clerk to be inserted in the minutes of the trial; it must be in keeping with the charge or complaint, stating, if condemnatory, the sanction of law for the punishment imposed and once pronounced, it cannot be revoked by the same court. Interlocutory sentences are given without special formalities, and if merely interlocutory may be revoked by the judge who issues them. (See APPEALS.)
Decretals, II, 27; Commentaries on same; TAUNTON, The Law of the Church, s. v.; DROSTE-MESSMER, Canonical Procedure, etc.
ANDREW B. MEEHAN
# Catholic Encyclopedia (1913)/Septuagesima

From volume 13 of the work.
(Lat. septuagesima, the seventieth).
Septuagesima is the ninth Sunday before Easter, the third before Lent known among the Greeks as "Sunday of the Prodigal" from the Gospel, Luke, xv, which they read on this day, called also Dominica Circumdederunt by the Latins, from the first word of the Introit of the Mass. In liturgical literature the name "Septuagesima" occurs for the first time in the Gelasian Sacramentary. Why the day (or the week, or the period) has the name Septuagesima, and the next Sunday Sexagesima, etc., is a matter of dispute among writers. It is certainly not the seventieth day before Easter, still less is the next Sunday the sixtieth, fiftieth, etc. Amularius, "De eccl. Off." , I, I, would make the Septuagesima mystically represent the Babylonian Captivity of seventy years, would have it begin with this Sunday on which the Sacramentaries and Antiphonaries give the Introit "Circumdederunt me undique" and end with the Saturday after Easter, when the Church sings "Eduxit Dominus populum suum." Perhaps the word is only one of a numerical series: Quadragesima, Quinquagesima, etc. Again, it may simply denote the earliest day on which some Christians began the forty days of Lent, excluding Thursday, Saturday, and Sunday from the observance of the fast.
Septuagesima is today inaugurated in the Roman Martyrology by the words: "Septuagesima Sunday, on which the canticle of the Lord, Alleluja, ceases to be said". On the Saturday preceding, the Roman Breviary notes that after the "Benedicamus" of Vespers two Alleluias are to be added, that thenceforth it is to be omitted till Easter, and in its place "Laus tibi Domine" is to be said at the beginning of the Office. Formerly the farewell to the Alleluia was quite solemn. In an Antiphonary of the Church of St. Cornelius at Compi gne we find two special antiphons. Spain had a short Office consisting of a hymn, chapter, antiphon, and sequence. Missals in Germany up to the fifteenth century had a beautiful sequence. In French churches they sang the hymn "Alleluia, dulce carmen" (Gu ranger, IV, 14) which was well-known among the Anglo-Saxons (Rock, IV, 69). The "Te Deum" is not recited at Matins, except on feasts. The lessons of the first Nocturn are taken from Genesis, relating the fall and subsequent misery of man and thus giving a fit preparation for the Lenten season. In the Mass of Sunday and ferias the Gloria in Excelsis is entirely omitted. In all Masses a Tract is added to the Gradual.
FRANCIS MERSHMAN
# Catholic Encyclopedia (1913)/Serafino Porrecta

From volume 12 of the work.
Family name Capponi, called a Porrecta from the place of birth, theologian, b. 1536; d. at Bologna, 2 Jan., 1614. He joined the Dominican Order at Bologna in 1552. His life was devoted entirely to study, teaching, writing, and preaching. He is best known as a commentator on the "Summa" of St. Thomas; he also wrote valuable commentaries on the books of the Old and New Testaments. His duties as a professor prepared him well for work of this kind, for he taught philosophy, theology (dogmatic and moral), and Sacred Scripture. In 1606, Father Capponi was invited to teach theology and Sacred Scipture to the Carthusians in a monastery near Bologna. He accepted the invitation, but two years later he was recalled to Bologna, where he died. Fr. Michele Pio, who wrote his life, states that on the last day of his life Porrecta completed his explanation on the last verse of the Psalms. The people of Bologna venerated him as a saint; miracles, attested by the ordinary, are said to have been wrought through his intercession and his body was taken (1615) from the community burying-ground to be deposited in the Dominican church. It is almost universally admitted that, until the Leonine edition of St. Thomas's works appeared, there were no editions more highly prized or more helpful to students of the "Summa" than those which contained the Porrecta-Cajetan commentaries. The distinguishing features of these commentaries are well set forth in the title of the Venice edition of 1612. His principal works are: "Elucidationes formales in summam theologicam S. Thomae de Aquino" (Venice, 1588, 1596); "Summa totius theologiae D. Thomae . . . cum elucidationibus formalibus . . ." (Venice, 1612; Padua, 1698; Rome, 1773). To the first volume were added: (a) De altitudine doctrinae Thomisticae; Regulae ad lectorem; (c) Five indices. Echard censures the addition of Fr. Javelli's "Expositio in primam partem" and "Tractatus de praescientia et praedestinationa"; "Veritates aureae supra totam legem veterem . . ." (Venice, 1590); "Commentaries on St. Mattew" (Venice, 1602); "St. John" (Venice, 1604); those on St. Mark and St. Luke were not published; "Scholia super comp. Theologicae veritatis Alberti Magni" (Venice, 1588, 1590). Echard says the compendium was not by Albertus Magnus (I, p. 176); "Tota theologia S. Th. Aquin. In compendium redacta" (Venice, 1597); "Commentarii in psalmos" (one volume published, Bologna, 1692).
Quetif and Echard, Script. Ord. Proed., II (Paris, 1721), 392; Michele Pio, Vita e morte del ven. P. M. Fr. Serafino della Porrecta (Bologna, 1615).
D.J. KENNEDY
# Catholic Encyclopedia (1913)/Melissus of Samos

From volume 10 of the work.
A Greek philosopher, of the Eleatic School, b. at Samos about 470 B C. It is probable that he was a disciple of Parmenides, and that he is identical with the Melissus who, according to Plutarch (Pericles, 26), commanded the Samian fleet which defeated the Athenians off the coast of Samos in 442. He wrote a work which is variously entitled peri tou ontos, peri physeos, etc., and of which only a few fragments have come down to us. In attempting to combine the doctrines of Parmenides with those of the earliest philosophers of Greece (see ), Melissus, through he fell into many contradictions, forestalled, in a sense, Aristotle's more successful effort to define the infinite and the incorporeal. Like Parmenides, he depreciated sense-knowledge, and held that change, motion, and multiplicity are illusions. At the same time, he was influenced by the Ionians, especially by Heraclitus, to attach value to the question of origins. He definitely predicates infinity of being, and assets that reality "has no body". By the infinite he understands "that which has neither beginning nor end", and in his conception of "that which has no body", he does not, as Aristotle points out (Metaph. I, 5, 986 b.) attain a correct understanding of the immaterial. The physical doctrines ascribed to Melissus by Philoponus, Stoboeus, Epiphanius,, and others do not seem to have been held by him. There is, however, a possibility that, as Diogenes Laërtius informs us, Melissus avoided all mention of the gods because we can know nothing about them. Like Plato, Aristotle, and some of the other Greek philosopher, he probably thought it wisest to take refuge in a profession of ignorance regarding the gods, so as to avoid the imputation of hostility to the popular mythology.
FAIRBANKS, First Philosophers of Greece (New York, 1898), 120 sq., gives fragments of Melissus's work, with translations of references to him in Aristotle, Epiphanius, etc.; PABST, De Melissi fragmentis (Bonn, 1880); KERN, Zur Wurdigung des Melissus (Stettin, 1880); ZELLER, Pro-Socratic Philosophy, tr. ALLEYNE, I (Lond., 1881), 627 sq.; TANNERY, Pour l'histoire de la science hellene (Paris, 1887), 262 sq.; TURNER, History of Philosophy (Boston, 1903), 51 sq.
WILLIAM TURNER
# Catholic Encyclopedia (1913)/Melos

From volume 10 of the work.
A titular see, suffragan of Naxos in the Cyclades. The name seems to have been derived from a Phœnician navigator, Melos, though others ascribe it to its rounded or apple shape, Melos. The island has had different names: Zephyria, Memblis, Mimallis, Siphis, Acyton, Byblis, etc. The Phœnicians seem to bave been the first to colonize the island; then came the Dorians from Laconia in the twelfth century B. C. This Dorian colony lasted for seven hundred years, when the Athenians, jealous of their fidelity to the Spartans, took possession of the island in 416 B. C. All the men were massacred and replaced by five hundred Athenian colonists; the women and children were carried captive to Attica. Later on, when these children were grown, they returned to occupy the island. Melos then passed under the domination of the Macedonians, then under that of the Romans, and finally under that of the Byzantines, who retained possession of it until 1207, when Marco Sanudo annexed it to the Italian Duchy of Naxos. In 1537 it was taken by the corsair Barbarossa and joined to the Ottoman Empire. The island continued to prosper, serving as a market and even as a refuge to the corsairs of the West, especially the French; it was so until the eighteenth century, when it began to decline because of a volcano which arose in the vicinity. From 20,000 inhabitants the population decreased to about 2000; united to Greece in 1827 the island now contains 5000 souls. The chief town, called Plaka, possesses a very fine harbour; nearby are the ruins of ancient Melos, with a cemetery, two citadels, a temple of Dionysius, a necropolis, and a theatre. Near the theatre was found in 1820 the celebrated Venus of Melos, now at the Museum of the Louvre at Paris, the work of a sculptor of Antioch on the Meander, in the second century B. C. The earliest known Bishop of Melos, Eutychius, assisted at the Sixth Œcumenical Council in 681. Le Quien (Oriens Christianus, I, 945) mentions a number of Greek titulars, especially at the beginning of the sixteenth century, after the expulsion of the Venetians. The Greek diocese was a suffragan of Rhodes. A very long list of the Latin residential or titular bishops is found in Le Quien, op. cit., III, 1055-58, and in Eubel, "Hierarchia Catholica medii ævi", Munich, I, 355; II, 211. Melos had Latin bishops until 1700, in which year John Anthony de Camillis died. The see was then joined to that of Naxos until 1830, when the island was made a part of the Diocese of Santorin. The Bishop of Santorin now ministers to the few Catholics who live there.
SMITH, Dict. Greek and Roman Geog., II (London, 1870), s. v.; LACROIX, Iles de la Grèce (Paris, 1858), 473-78.
S. VAILHÉ.