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# Oklahoma Tax Commission v. Texas Company Oklahoma Tax Commission/Concurrence Jackson

* Court Documents
* Case Syllabus
* Opinion of the Court
* Concurring Opinion Jackson
United States Supreme Court
336 U.S. 342
Oklahoma Tax Commission v. Texas Company Oklahoma Tax Commission
Argued: Nov. 19, 1948. --- Decided: March 7, 1949
Mr. Justice JACKSON concurs in the result.

## 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
# Oklahoma Tax Commission v. Texas Company Oklahoma Tax Commission

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.

## Concurring Opinion

    Jackson
United States Supreme Court
336 U.S. 342
Oklahoma Tax Commission v. Texas Company Oklahoma Tax Commission
Argued: Nov. 19, 1948. --- Decided: March 7, 1949
See 336 U.S. 958, 69 S.Ct. 887.
Mr. R. F. Barry, of Oklahoma City, Okl., for petitioner.
Mr. B. W. Griffith, of Tulsa, Okl., for The Texas Co.
Mr. Robert W. Richards, of Oklahoma City, Okl., for Magnolia Petroleum Co.
Mr. Justice RUTLEDGE 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
# Oklahoma Tax Commission v. United States

* related portals: Supreme Court of the United States.
* sister projects: Wikipedia article, Wikidata item.
Oklahoma Tax Commission v. United States, 319 U.S. 598 (1943), was a case in which the Supreme Court of the United States held that Indian land that Congress has exempted from direct taxation by a state is also exempt from state estate taxes. Warning: template has been deprecated.

## Concurring Opinion

    Douglas

## Dissenting Opinion

    Murphy
United States Supreme Court
319 U.S. 598
Oklahoma Tax Commission v. United States
Argued: April 9, 1943. --- Decided: June 14, 1943
Messrs. Clifford W. King and A. L. Herr, both of Oklahoma City, Okl., for petitioner respondent.
Mr. Warner W. Gardner, of Washington, D.C., for respondent.
Mr. Justice BLACK 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/Taudry Lace

5. Taudry Lace.
It was formerly the custom in England for women to wear a necklace of fine silk, called Taudry Lace, from St. Audrey. She in her youth had been used to wear carkanets of jewels, and being afterward tormented with violent pains in her neck, was wont to say, that God in his mercy had thus punished her, and the fiery heat and redness of the swelling which she endured was to atone for her former pride and ​vanity. Probably she wore this lace to conceal the scrofulous appearance, and from this, when it was afterward worn as an ornament which was common and not costly, the word taudry may have been taken to designate any kind of coarse and vulgar finery.
It would not be readily supposed that Audrey is the same name as Ethelreda.
# Omniana/Volume 1/The Needle

108. The Needle.
There is a passage in the Partidas respecting the needle, which was written half a century before its supposed invention at Amalfi, and which I have never seen noticed by any writer upon the subject. It occurs in the form of a simile—the original words, in such cases as this ought always to be given.
E bién assi como los marineros se guian en la noche escura por el aguja, que les es medianera entre la piedra e la estrella, e les muestra por de vayan, tambien en los malos tiempos, como en los buenos; otrosi los que han de consejar al Rey, se deven siempre guiar por la justicia, que es medianera entre Dios e el mundo, en todo tiempo, para dar gualardon a los buenos, e pena a los malos, a cada uno segund su merescimiento.
2. Partida. Tit. 9. Ley 28.
"And even as mariners guide themselves ​in the dark night by the needle, which is their connecting medium between the stone and the star, and shows them where they go alike in bad seasons as in good; so those who are to give counsel to the King, ought always to guide themselves by justice, which is the connecting medium between God and the world at all times, to give their guerdon to the good and their punishment to the wicked; to each according to his deserts."
The compass must have been well known and in general use before it would thus be referred to as a familiar illustration. The Partidas were begun in 1250, and compleated in seven years.
It is deserving of notice that in the works of Pedro Nuñez, the well known writer upon navigation who flourished early in the 16th century, the compass is called figura nautici instrumenti quod Hispanicum appellant.
# Omniana/Volume 1/The Night Mare

142. The Night Mare.
The night mare has been a fruitful source of miracles and diablery in the Romish mythology. Stanihurst records a very clear case in the story of Richard de Haverings, who was made archbishop of Dublin in 1306. This prelate "after that he had continued well-near the space of five years in the see, was sore appalled by reason of an estrange and wonderful dream. For on a certain night he imagined that he had seen an ugly monster standing on his breast, who, to his thinking, was more weighty than the whole world, insomuch that being as he thought in manner squeezed or prest to death with the heff of this huge monster, he would have departed with the whole substance of the world, if he were thereof possessed, to be disburdened of so heavy a load. Upon which wish he suddenly awoke. And as he beat his brains in divining what this dream should import, he bethought himself of the flock committed to his charge, how that he ​gathered their fleeces yearly by receiving the revenues and perquisites of the bishopric, and yet he suffered his flock to starve for lack of preaching and teaching. Wherefore being for his former slackness sore wounded in conscience, he travelled with all speed to Rome, where he resigned up his bishopric, a burden too heavy for his weak shoulders, and being upon his resignation competently beneficed, he bestowed the remnant of his life wholly in devotion.
Holinshed, Vol. 6, p. 446.
# Omniana/Volume 1/The Camel and the Needle

6. The Camel and the Needle.
Matt. 19. 24.
"It is easier for a camel to pass through the eye of a needle, than for a rich man to enter the kingdom of Heaven." Vieyra, quoting the text in one of his sermons (t. 10. p, 249.) uses cable instead of camel, following a plausible but erroneous interpretation. It suited his purpose better in this place. "What remedy then, says he, is there for the rich man, that he may enter Heaven? I will tell you. ​Untwist the cable, and then thread by thread it may go through the needle. Christ Himself has taught how this is to be done, by saying, sell that thou hast, and give it unto the poor."
There is a print of the Camel and the Needle in one of the little books, of Drexelius,.. if I remember rightly: a man is beating the beast forward towards a needle which some unseen hand is holding down, and though it is big enough to have been Gargamelle's stocking needle, the camel appears perfectly sensible of the impossibility of effecting his passage. That ϰαμηλος is to be rendered camel is proved by three Hebrew adages which Drusius has collected. Facilius Elephas per foramen acus. Non est Elephas qui intret per foramen acus. Forte ex Pombodita tu es, ubi traducunt Elephantem per foramen acus. The latter applied to a liar, the two former, what he calls Proverbia τȣ αδυνατȣ. Hoc adagium, he adds, usurpat o σωτηρ. Matt. 19. 24. in ​hyperbolâ, Non enim αδυνατον divitem introire in regnum cœlorum, sed admodum difficile. Ibidem pro Elephante Camelus legitur. Nam ϰαμηλος est Camelus vel Syro interprete, qui גמל vertit, voce minime ambiguâ: quæ animans, cum notior sit vulgo in Judæa quam Elephas, libet suspicari ideo in Elephanti loco positam esse a Christo. Adagia Ebraica, p. 40.
Many mischievous alterations of Shakespere have been proposed, in that spirit of criticism which would make all the parts of a metaphor fit in as if they were dove-tailed. It is of the very essence of passion to speak in hints and fragments, and they who censure a figurative expression as contrary to the principles of taste, because it may appear abrupt to their conception,.. may as well maintain that every rainbow must be a perfect arch, and that all broken ones violate the principle of optics.
# Omniana/Volume 1/The Composition of Body in receiving

38.
I copy from an old English Catholic book this precious specimen of superstitious trifling.
The composition of body in receiving.
1. Let the hands be held before the breast, not lifted so high that they may hinder the priest.
2. Let the head be conveniently lifted ​up, and inclined unto neither side, that without difficulty the mouth may be reached.
3. Let the eyes be shut, or bent downward; for it is unseemly at that time, either to look upon the priest, or to turn the eyes otherwhere.
4. Let the mouth be altogether quiet, without any reading or moving of lips, reasonably open, and not gaping.
5. Let the tongue touch the side of the lip (not too much put forth) that it may receive the host and bring it into the mouth, and that being reverently held so long that it be moistened, it may be let down into the body. For it is not to be chewed with the teeth, nor to be brought to the roof of the mouth, but to be swallowed (if it may be) before the ablution.
6. Let the whole body be erected and quiet without any motion. Sighings, blowings, groanings, knocking of the breast, exclamations, vocal prayers, and other like things, which oftentimes bring ​danger either of the fall of the host, or of the touching of the teeth or lips, in the time of the holy communion, are to be omitted.
7. Finally, for the space of a quarter of an hour after receiving, let spitting be avoided; which, if it cannot be, at the least it is decent to spit where it may not be trodden on.
The Societie of the Rosary.
# Omniana/Volume 1/Stilling the Sea with Oil

30. Stilling the Sea with Oil.
Dr. Franklin's idea of pouring oil upon the sea to still the waves, has often been put in practice. There is scarcely a commoner miracle in British hagiology. It is mentioned also by Erasmus, among other superstitions practised during a tempest. An easy method of effecting the same purpose is mentioned by Martin in his account of the Western Islands.
"The steward of Kilda, who lives in Pabbay, is accustomed in time of a storm to tie a bundle of puddings, made of the fat of sea-fowl, to the end of his cable, ​and lets it fall into the sea behind the rudder; this, he says, hinders the waves from breaking, and calms the sea; but the scent of the grease attracts the whales, which put the vessel in danger."
# Omniana/Volume 1/The Carpenter Bird

101. The Carpenter Bird.
Herrera (10.4. 11) describes a curious bird in the province of Chiapa, a sort of turdus which they called the Carpenter. This bird fed solely upon acorns, which it used ​to hoard in the trunk of the pine trees, boring with its beak a separate hole for every acorn; many trees were full of these holes in the nicest order, and they were so well fitted that the acorn could not be pulled out by the fingers, or otherwise than by some pointed instrument. The bird got them out by standing like a woodpecker with its feet on the trunk. It was black with a little red on the head and breast. This was a troublesome mode of hoarding, but the only secure one, as nothing could get at the hoards.
# Omniana/Volume 1/The French Decade

87. The French Decade.
We have nothing to say in defence of the French revolutionists, as far as they are personally concerned in this substitution of every tenth for the seventh day, as a day of rest. It was not only a senseless outrage on an ancient observance, around which a thousand good and gentle feelings had clustered; it not only tended to weaken the bond of brotherhood between France and the other members of Christendom; but it was dishonest, and robbed the labourer of fifteen days of restorative and humanizing repose in every year, and extended the wrong to all the friends and fellow-labourers of man in the brute creation. Yet when we hear protestants, and even those of the Lutheran persuasion, and members of the Church of England, inveigh against ​this change, as a blasphemous contempt of the fourth commandment, we pause: and before we can assent to the verdict of condemnation, we must prepare our minds to include in the same sentence, at least as far as theory goes, the names of several among the most revered reformers of Christianity. Without referring to Luther, we will begin with Master Frith, a founder and martyr of the Church of England, having witnessed his faith amid the flames in the year 1533. This meek and enlightened, no less than zealous and orthodox divine, in his "Declaration of Baptism," thus expresses himself: "Our forefathers, which were in the beginning of the church, did abrogate the Sabbath, to the intent that men might have an example of christian liberty. Howbeit, because it was necessary that a day should be reserved in which the people should come together to hear the word of God, they ordained instead of the sabbath, which was ​Saturday the next following, which is Sunday, And although they might have kept the Saturday with the Jew, as a thing indifferent, yet they did much better." Some three years after the martyrdom of Frith, i.e. anno 1536, being the 28th of Henry VIII, suffered Master Tindal, in the same glorious cause: and he likewise, in his answer to Sir T. More, hath similarly resolved this point. "As for the sabbath (writes this illustrious martyr, and translator of The Word of Life)—As for the sabbath, we be lords of the sabbath, and may yet change it into Monday, or any other day, as we see need; or we may make every tenth day Holy Day only, if we see cause why. Neither was there any cause to change it from the Saturday, save only to put a difference between us and the Jews: neither need we any Holy Day at all, if the people might be taught without it." This great man believed, that if christian nations should ever become christians indeed, there ​would every day be so many hours taken from the labour for the perishable body, to the service of the soul and the understandings of mankind, both masters and servants, as to supersede the necessity of a particular day. At present, our Sunday may be considered as so much Holy Land, rescued from the sea of oppression and vain luxury, and embanked against the fury of its billows.
# Omniana/Volume 1/The Gossamer

76. The Gossamer.
Spenser calls the gossamer
The fine nets, which oft we woven see Of scorched dew.
Henry More alludes to this opinion, which seems to have been then commonly held.
As light and thin as cobwebs that do fly In the blew air, caused by autumnal sun That boils the dew that on the earth doth lie, May seem this whitish rag then is the scum, Unless that wiser men make't the field-spiders loom
# On Cleaving to God/Chapter 3

What the perfection of man consist of in this life
Now the more the mind is concerned about thinking and dealing with what is merely lower and human, the more it is separated from the experience in the intimacy of devotion of what is higher and heavenly, while the more fervently the memory, desire and intellect is withdrawn from what is below to what is above, the more perfect will be our prayer, and the purer our contemplation, since the two directions of our interest cannot both be perfect at the same time, being as different as light and darkness. He who cleaves to God is indeed translated into the light, while he who clings to the world is in the dark. So the supreme perfection of man in this life is to be so united to God that all his soul with all its faculties and powers are so gathered into the Lord God that he becomes one spirit with him, and remembers nothing except God, is aware of and recognises nothing but God, but with all his desires unified by the joy of love, he rests contentedly in the enjoyment of his Maker alone. Now the image of God as found in the soul consists of these three faculties, namely reason, memory and will, and so long as they are not completely stamped with God, the soul is not yet deiform in accordance with the initial creation of the soul. For the true pattern of the soul is God, with whom it must be imprinted, like wax with a seal, and carry the mark of his impress. But this can never be complete until the intellect is perfectly illuminated, according to its capacity, with the knowledge of God, who is perfect truth, until the will is perfectly focused on the love of the perfect good, and until the memory is fully absorbed in turning to and enjoying eternal happiness, and in gladly and contentedly resting in it. And since the glory of the beatitude which is achieved in our heavenly homeland consists in the complete fulfilment of these three faculties, it follows that perfect initiation of them is perfection in this life.
# On Cleaving to God/Chapter 2

How one can cling to and seek Christ alone, disdaining everything else
Certainly, anyone who desires and aims to arrive at and remain in such a state must needs above all have eyes and senses closed and not be inwardly involved or worried about anything, nor concerned or occupied with anything, but should completely reject all such things as irrelevant, harmful and dangerous. Then he should withdraw himself totally within himself and not pay any attention to any object entering the mind except Jesus Christ, the wounded one, alone, and so he should turn his attention with care and determination through him into him - that is, though the man into God, through the wounds of his humanity into the inmost reality of his divinity. Here he can commit himself and all that he has, individually and as a whole, promptly, securely and without discussion, to God’s unwearying providence, in accordance with the words of Peter, cast all your care upon him (1 Peter 5:7), who can do everything. And again, In nothing be anxious (Philippians 4:6), or what is more, Cast your burden upon the Lord, and he will sustain you. (Psalm 55:22) Or again, It is good for me to hold fast to God, (Psalm 73:28) and I have always set up God before me. (Psalm 16:8) The bride too in the Song of Songs says, I have found him whom my soul loves, (Canticle 3:4) and again, All good things came to me along with her. (Wisdom 7:11) This, after all, is the hidden heavenly treasure, none other than the pearl of great price, which must be sought with resolution, esteeming it in humble faithfulness, eager diligence, and calm silence before all things, and preferring it even above physical comfort, or honour and renown. For what good does it do a religious if he gains the whole world but suffers the loss of his soul? Or what is the benefit of his state of life, the holiness of his profession, the virtue of his habit and tonsure, or the outer circumstances of his way of life if he is without a life of spiritual humility and truth in which Christ abides through a faith created by love. This is what Luke means by, the Kingdom of God (that is, Jesus Christ) is within you. (Luke 17:21)
# On Cleaving to God/Chapter 6

That the devout man should cleave to God with naked understanding and will
The more you strip yourself of the products of the imagination and involvement in external, worldly things and the objects of the senses, the more your soul will recover its strength and its inner senses so that it can appreciate the things which are above. So learn to withdraw from imaginations and the images of physical things, since what pleases God above everything is a mind bare of those sorts of forms and objects, for it is his delight to be with the sons of men, that is those who, at peace from such activities, distractions and passions, seek him with a pure and simple mind, empty themselves for him, and cleave to him. Otherwise, if your memory, imagination and thought is often involved with such things, you must needs be filled with the thought of new things or memories of old ones, or identified with other changing objects. As a result, the Holy Spirit withholds itself from thoughts bereft of understanding. So the true lover of Jesus Christ should be so united through good will in his understanding with the divine will and goodness, and be so bare of all imaginations and passions that he does not even notice whether he is being mocked or loved, or something is being done to him. For a good will turns everything to good and is above everything. So if the will is good and is obedient and united to God with pure understanding, he is not hurt even if the flesh and the senses and the outer man is moved to evil, and is slow to good, or even if the inner man is slow to feel devotion, but should simply cleave to God with faith and good will in naked understanding. He is doing this if he is conscious of all his own imperfection and nothingness, recognises his good to consist in his Creator alone, abandons himself with all his faculties and powers, and all creatures, and immerses himself wholly and completely in the Creator, so that he directs all his actions purely and entirely in his Lord God, and seeks nothing apart from him, in whom he recognises all good and all joy of perfection to be found. And he is so transformed in a certain sense into God that he cannot think, understand, love or remember anything but God himself and the things of God. Other creatures however and even himself he does not see, except in God, nor does he love anything except God alone, nor remember anything about them or himself except in God. This knowledge of the truth always makes the soul humble, ready to judge itself and not others, while on the contrary worldly wisdom makes the soul proud, futile, inflated and puffed up with wind. So let this be the fundamental spiritual doctrine leading to the knowledge of God, his service and familiarity with him, that if you want to truly possess God, you must strip your heart of all love of things of the senses, not just of certain creatures, so that you can turn to the Lord your God with a simple and whole heart and with all your power, freely and without any double-mindedness, care or anxiety, but with full confidence in his providence alone about everything.
# Old Nassau

Old Nassau has been Princeton University's alma mater since 1859, with words by then-freshman Harlan Page Peck and music by Karl A. Langlotz. The lyrics were later changed in 1987 to reflect the admission of women to Princeton, which began in 1969. Current performance tradition alters the first line of the final chorus to "Long Life to Old Nassau we sing" and the first and last instance of "long life" are shouted, not sung.
The words of the first verse are:
       Tune every heart and every voice,
       Bid every care withdraw;
       Let all with one accord rejoice,
       In praise of Old Nassau.
       In praise of Old Nassau we sing,
       Hurrah! Hurrah! Hurrah!
       Our hearts will give while we shall live,
       Three cheers for Old Nassau.
The words of the other three verses are as follows:
       Let music rule the fleeting hour,
       Her mantle round us draw
       And thrill each heart with all her power,
       In praise of Old Nassau.
       CHORUS
       And when these walls in dust are laid,
       With reverence and awe,
       Another throng shall breathe our song,
       In praise of Old Nassau.
       CHORUS
       Till then with joy our songs we'll bring,
       And while a breath we draw,
       We'll all unite to shout and sing,
       Long life to Old Nassau.
       FINAL CHORUS
       In praise of Old Nassau we sing,
       Hurrah! Hurrah! Hurrah!
       Our hearts will give while we shall live,
       Long Life to Old Nassau.
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