OpenLLM-France/wikimedia huggingface dataset:
# Moonlight and shadows barred the land...

This poem has no title; it is referred to by its opening line.
Moonlight and shadows barred the land; Night breathed like some great living thing. The Seeker rested chin in hand And heard the night wind's whispering. He heard like songs of vanished men The waving branches answer then. "Lords of the seas of silence, old as the word of God, We are the ancient people, haters of chain and rod."
# Moonset

* Search for titles containing or beginning with: "Moonset."
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This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* Moonset, a poem by E. Pauline Johnson
* Moonset, a poem by Carl Sandburg
# Moor v. Texas & nor Company

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
297 U.S. 101
Moor v. Texas & nor Company
Argued: Dec. 10, 11, 1935. --- Decided: Jan 13, 1936
Messrs. Thornton Hardie, of El Paso, Tex., and Henry E. Hackney, of Uniontown, Pa., for petitioner.
Messrs. Ben C. Dey, of New York City, Jules H. Tallichet, of Houston, Tex., and Maury Kemp, of El Paso, Tex., for respondent.
Mr. Stanley, f. Reed, Sol. Gen., of Washington, D.C., amicus curiae for the United States.
[Argument of Counsel from page 102 intentionally omitted]
PER CURIAM.

## 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
# Moore Printing Typewriter Company v. National Savings & Trust Company

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
218 U.S. 422
Moore Printing Typewriter Company v. National Savings & Trust Company
Argued: October 27, 28, 1910. --- Decided: November 28, 1910
Messrs. Charles A. Keigwin and George P. Montague for appellants.
Messrs. J. J. Darlington, John J. Crawford, and J. Keith M. Norton for appellees.
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
# Moore-Mansfield Construction Company v. Electrical Installation Company

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
234 U.S. 619
Moore-Mansfield Construction Company v. Electrical Installation Company
Argued: May 5, 1914. --- Decided: June 22, 1914
Messrs. William A. Ketcham and A. S. Worthington for appellant.
Messrs. Cassius C. Shirley, W. H. H. Miller, S. D. Miller, and W. H. Thompson for appellees.
Mr. Justice Lurton 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
# Mrs. Beeton's Book of Household Management/Chapter LXVI

SERVIETTES
The serviettes or table napkins should be neatly and tastefully folded when first put on the table. In ordinary family use they are often folded smoothly and slipped through napkin rings made of silver, ivory or bone; in fact, after the first use this is usually done, each member of the family having his own marked ring. In the following pages we give instructions and illustrations showing many ways of making these useful articles an ornament to the table, but these fancy designs are not fashionable in the household now, and the serviette should simply be folded neatly and laid flat on the plate.
The accompanying engravings depict the designs most in favour and the methods of folding them. It must, however, be remembered that it is useless to attempt anything but the most simple forms unless the napkins have been slightly starched and smoothly ironed. In every case the folding must be exact, or the result will be slovenly and unsightly.
The usual size of these indispensable accompaniments to the dinner table is a square measuring about 30 inches. The designs in the following pages are worked out with a square serviette, and there is a diagram showing how each fold is made and the effect that is produced in every case.
A small dinner roll or a piece of bread cut thick, about 3 inches square, should be placed in each napkin, when such designs as "The Boar's Head," "The Mitre," or "The Bishop," are used, and the appearance of the dinner-table may be greatly improved by putting a flower or small bouquet in napkins folded into patterns like "The Vase" and "The Rose."
THE BISHOP.
THE FAN.
THE BOATS.
THE PALM, THE LILY, AND THE CACTUS.
THE SLIPPER.
THE PYRAMID.
SERVIETTES.
1. The Lilly 2. The Cactus 3. The Fan. 4 The Boats. 5. The Cockscomb 6. A Corner Fan. 7. The Pyramid. 8. The Sachet.
SERVIETTES.
1. The Vases. 2. Fleur de Lys. 3. The Mitre. 4. The Slipper. 5. The Flat Sachet. 6. The Rose and Star. 7. The Boar's Head. 8. The Bishop.
THE ROSE AND STAR.
THE FLAT SACHET.
THE MITRE.
THE COCKSCOMB.
FLEUR DE LIS VARIETIES.
THE BOAR'S HEAD.
THE SACHET.
THE COLLEGIAN.
THE VASE.
# Moral Pieces, in Prose and Verse/First of September, 1815

FIRST OF SEPTEMBER, 1813.
A BIRTH day, a new month, a new season, and a new journal, meet me at the same moment! Reflections press upon each other, and the spirit is solemnized. A few years since, and I was not: a few years to come, and I shall not be. "We receive daily conviction of the vanity of earthly enjoyments, the fallibility of our own powers, and the unstable character of our own hearts. Might I not apply to myself, what the dying Patriarch addressed to his first born Reuben?—"Unstable as water thou shalt not excell." While we are compelled to perceive our imperfections, we must acknowledge the constant watchfulness and love of that benevolent Being who dealeth not with us according to our sins. He is kind to us, while we are forgetful of him; he preserves us, though we see him not; he is near us when we sleep, when we wake, and when we wander. The past year has been marked with health, peace, and an employment which I love, and have often desired. My request is to be better prepared for its various duties, to be confirmed in it, as long as I shall be enabled to do good, and to have the affections ​of those who are entrusted to my care. My prayer is, to he made an instrument of real good to my fellow creatures, and that all my selfish feelings may be absorbed in love to God, and to man. Many errors have stained my life. May their dominion be broken, their effects counteracted, and their record blotted from the dread book of remembrance. The past has been a year of few changes, but God only knows what are appointed to me in this. Perhaps it will lead on my last and final change. May I often reflect upon that solemn event; and may this year exceed my whole life for well directed exertions, piety, and preparation for it. Will God watch over me in all my wanderings with the tenderness of a father, will he mercifully order all my earthly changes; and when that hour shall come, which comes to all, will he not purify my spirit, and take it into his rest; because one intercedes for us, who is strong to suffer and mighty to save.
# Moral Pieces, in Prose and Verse/Friendship

FRIENDSHIP.
The emotions arising from mutual, unlimited friendship and entire confidence, are
SOMETHING than pleasure dearer, more elate
Than doubtful hope; more pensive too than joy;
More pure than love. They form a band of such
Confirmed alliance, so constrain the will,
Sooth the rough passions, mingle with such art
The hopes, the fears, the raptures of the soul,
That selfishness is lost, and one free aim
Inspires two spirits, while one magic band
Entwines each heart, and so unites their strength
That pressing onward they despise the front
And force of opposition; foil the shafts
Of envy, meet the armed hosts of care,
And find stern grief of half her power disarm'd.
Then if these souls unite in virtue's cause,
Their mystic union never shall dissolve,
Or in this life, or in the life to come.
# Moral Pieces, in Prose and Verse/Improvement of Scipio's Boast

IMPROVEMENT OF SCIPIO'S BOAST.
"I HAVE no soldier that would count his life
 "Too dear should I require it at his hand;
"He the rough surge would brave—the battle's strife,
 "Or from the high rock leap at my command."
This was the boast of Scipio—Christian—hear!
 Thou hast a chieftain of more equal laws,
Count not thine ease, or thine existence dear,
 If thou may'st win at last His great applause.
# Moral Pieces, in Prose and Verse/For the Blank Page of a New Bible

FOR THE BLANK PAGE OF A NEW BIBLE.
LET not the eye that idly seeks for mirth,
 Fix on this page inspir'd its roving look;
Nor let the heart absorb'd in love of earth,
 Expect its cordial from this holy book.
The upright soul that scorns deceit and art,
 The eye mild gleaming thro' the contrite tear,
The meek in spirit, and the pure in heart,
 Alone can find divine instruction here.
This sheds a lustre o'er the darken'd skies,
 When the thick clouds of care and sorrow roll;
This, when the storms descend, and billows rise,
 Holds a firm anchor to the troubled soul.
This, when the bloom of youth, the hour of ease,
 And star of fortune veil their fickle ray,
When friendship's smile, and love's fond accents cease,
 Shall lead to raptures more sublime than they.
This, from the wreck of joy that hope shall bring,
 Whose bright eye pierces thro' the mists of time;
And from the urn of hope shall spread the wing,
 That wafts the spirit to a purer clime.
# Moral Pieces, in Prose and Verse/God Displayed in his Works

GOD DISPLAYED IN HIS WORKS.
WHO gave thee clothes to shield thy shrinking form?
Who gave thee shelter from the wintry storm?
Who gave the senseless beasts to be thy food?
Spread for thy use the pure and limpid flood?
Gave the quick ear to hear,—the mind to know,
The eye to sparkle, and the blood to flow?
Who gave the day of health—the night of rest,
Joy at thy call, and comfort in thy breast?
Who deals with kindest care thy chequer'd lot?
Whose arm sustains thee tho' thou see'st it not?
Whose watchful eye observes thy secret ways? Who writes the record of thy fleeting days?
Ask of the stream that rolls in torrents by;
Ask of the stars that light the darken'd sky;
Or of the fields array'd in garments fair; Or of the birds that warble on the air;
Or of the mountain lilies wet with dew;
Or of the brutes, and they will tell thee who.
Then lift thine eye to that unsullied throne,
And raise thy heart to Him thy God alone.
# Moral Pieces, in Prose and Verse/Gratitude 1

GRATITUDE.
LINES WRITTEN ON PLANTING SLIPS OF GERANIUM AND CONSTANCY NEAR THE GRAVE OF A VENERABLE FRIEND.
LITTLE plant of slender form,
Fair, and shrinking from the storm,
Lift thou here thine infant head,
Bloom in this uncultur'd bed.
Thou, of firmer spirit too,
Stronger texture, deeper hue,
Dreading not the winds that cast
Cold snows o'er the frozen waste,
Rise, and shield it from the blast.
Shrink not from the awful shade
Where the bones of men are laid;
Short like thine their transient date,
Keen has been the scythe of fate.
Forth like plants in glory drest
They came upon the green earth's breast,
Sent forth their roots to reach the stream,
Their buds to meet the rising beam,
They drank the morning's balmy breath,
And sunk at eve in withering death.
Rest here, meek plants, for few intrude
To trouble this deep solitude;
But should the giddy footstep tread
Upon the ashes of the dead,
Still let the hand of rashness spare
These little plants of love to tear,
Since fond affection with a tear,
Has plac'd them for an offering here.
Adorn the grave of her who sleeps
Unconscious, while remembrance weeps,
Though ever, ever did she feel,
And mourn those pangs she could not heal.
Sev'n times the sun with swift career,
Has mark'd the circle of the year,
Since first she prest her lowly bier;
And sev'n times, sorrowing have I come,
Alone, and wandering through the gloom,
To pour my lays upon her tomb:
And I have sigh'd to see her bed
With brambles, and with thorns o'erspread,
For surely round her place of rest,
 I should not let the coarse weed twine,
Who so the couch of pain has blest,
The path of want so freely drest,
 And scatter'd such perfumes on mine.
It is not meet that she should be
Forgotten or unblest by me.
Ye plants, that in your hallow'd beds,
Like strangers, lift your trembling heads,
Drink the pure dew that evening sheds,
And meet the morning's earliest ray,
And catch the sun-beams as they play;
And when your buds are moist with rain,
Oh shed those drops in tears again;
And if the blast that sweeps the heath,
Too rudely o'er your leaves should breathe,
Then sigh for her; and when you bloom
Scatter your fragrance on her tomb.
But should you, smit with terror, cast
Your infant foliage on the blast,
Or faint beneath the vertic heat,
Or shrink when wintry tempests beat,
There is a plant of constant bloom,
And it shall deck this lowly tomb,
Not blanch'd with frost, or drown'd with rain, Or by the breath of winter slain;
Or by the sweeping gale annoy'd,
Or by the giddy hand destroy'd,
But every morn its buds renew'd,
Are by the drops of evening dew'd
This is the plant of Gratitude.
# Moral Pieces, in Prose and Verse/Invocation to Solitude and the Muse

INVOCATION TO SOLITUDE AND THE MUSE.
COME, silent nymph! who lov'st the evening shade,
Whose gentle step scarce prints the fallen dew, Whose still small voice, ah, holy musing maid!
Would charm my early hours when life was new;
Oh, come with her who on thy arm reclines,
With angel features, and an eye of fire,
Amid the loose folds of whose garment shines,
But half conceal'd, a sweet and magic lyre.
Her form as light as aspen when it sighs,
And answers to the breeze that swells and dies,
When on the cloud she soars, or skims the main,
Or stoops that mortal ear may hear her strain.
Oft has she gently paus'd with mute caress,
That I, with infant hand, her strings might press;
Her soften'd aspect beaming looks of love,
As fearful o'er the lyre my hand would move;
And all unknown the cause, I breath'd the sigh,
And soft unconscious tears o'erflow'd the eye,
While round me pour'd the solemn minstrelsy.
Oft leading fancy's train she sports with youth,
Or lights the sage's eye with rays of truth;
With reason then she holds her measured tread,
And seeks the path where wisdom's flowers are shed;
Next hand in hand with hope her track pursues,
And brighter worlds in raptur'd vision views;
Now aids the prayer of piety to breathe,
Gives light to life, or calms the hour of death.
O deign, celestial pair! my hours to cheer,
Thy soft entrancing music let me hear,
Awake such sounds as o'er the silent plain,
In tones harmonious cheer'd the shepherd train,
While Heav'nly splendour through the concave gleam'd,
And faith beheld a ruin'd world redeem'd.
# Moral Pieces, in Prose and Verse/Hymn

HYMN.
GOD spake—and Chaos heard his voice,
 And nature rose from sleep,
And lo, this firm and solid earth
 Sprang from the liquid deep.
He spake—and light's transparent ray
 Silver'd each sparkling wave;
He spake—and twilight led the day,
 To Ocean's silent cave:
And darkness rais'd his giant size,
 Deep frowning in his might,
While thousand, thousand starry eyes
 Look'd from the cell of night.
The day-star and the trembling morn
 Seem'd hand in hand to move,
While morning matins tun'd the harps
 Of Seraphim above.
The earth with herbs, and plants, and flow'rs,
 Luxuriantly was drest; And herds, and flocks, were seen to move,  Upon her verdant breast:
And Ocean spread his glassy wave,
 And peopled was the flood;
And high upon the pathless air,
 The wing'd musicians rode.
But more to swell the song of joy,
 And fill the boundless plan,
Clad in the robe of innocence,
 Forth walk'd majestic man.
Oh, had he lov'd the God, that stamp'd
 His image on the clay,
And had he kept his gentle law,
 How fair had been his way!
Cut whirling in a thoughtless course,
 Ingloriously he fell,
And sadly does my song forbear,
 That mournful fall to tell.
For as a stream whose restless wave
 Forsakes its parent source,
Ungrateful man has found his way.
 Embitter'd with remorse.
# Moral Pieces, in Prose and Verse/Life 1

LIFE.
LIFE is like a painted dream,
Like the rapid summer stream,
Like the flashing meteor's ray,
Like the shortest winter's day,
Like the fitful breeze that sighs,
Like the wavering flame that dies,
Darting—dazzling on the eye,
Fading in Eternity.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/Of the Work of Monks/Section 20

20. For what these men are about, who will not do bodily work, to what thing they give up their time, I should like to know. “To prayers,” say they, “and psalms, and reading, and the word of God.” A holy life, unquestionably, and in sweetness of Christ worthy of praise; but then, if from these we are not to be called off, neither must we eat, nor our daily viands themselves be prepared, that they may be put before us and taken. Now if to find time for these things the servants of God at certain intervals of times by very infirmity are of necessity compelled, why do we not make account of some portions of times to be allotted also to the observance of Apostolical precepts? For one single prayer of one who obeyeth is sooner heard than ten thousand of a despiser. As for divine songs, however, they can easily, even while working with their hands, say them, and like as rowers with a boat-song, so with godly melody cheer up their very toil. Or are we ignorant how it is with all workmen, to what vanities, and for the most part even filthinesses, of theatrical fables they give their hearts and tongues, while their hands recede not from their work? What then hinders a servant of God while working with his hands to meditate in the law of the Lord, and sing unto the Name of the Lord Most High? provided, of course, that to learn what he may by memory rehearse, he have times set apart. For to this end also those good works of the faithful ought not to be lacking, for resource of making up what is necessary, that the hours which are so taken up in storing of the mind that those bodily works cannot be carried on, may not oppress with want. But they which say that they give up their time to reading, do they not there find that which the Apostle enjoineth? Then what perversity is this, to refuse to be ruled by his reading while he wishes to give up his time thereto; and that he may spend more time in reading what is good, therefore to refuse to do what is read? For who knows not that each doth the more quickly profit when he reads good things, the quicker he is in doing what he reads?

## Footnotes

* ↑ Celeumate
* ↑ Ps. i. 2; xiii. 6
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/Of the Work of Monks/Section 23

23. Hence arises another question; for peradventure one may say, “What then? did the other Apostles, and the brethren of the Lord, and Cephas, sin, in that they did not work? Or did they occasion an hindrance to the Gospel, because blessed Paul saith that he had not used this power on purpose that he might not cause any hindrance to the Gospel of Christ? For if they sinned because they wrought not, then had they not received power not to work, but to live instead by the Gospel. But if they had received this power, by ordinance of the Lord, that they which preach the Gospel should live by the Gospel; and by His saying, “The workman is worthy of his meat;” which power Paul, laying out somewhat more, would not use; then truly they sinned not. If they sinned not, they caused no hindrance. For it is not to be thought no sin to hinder the Gospel. If this be so, “to us also,” say they, “it is free either to use or not to use this power.”

## Footnotes

* ↑ Amplius aliquid erogans
* ↑ 1 Cor. ix. 12
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/Of the Work of Monks/Section 25

25. If at the least they once had in this world wherewithal they might easily without handiwork sustain this life, which property, when they were converted unto God, they disparted to the needy, then must we both believe their infirmity, and bear with it. For usually such persons, having been, not better brought up, as many think, but what is the truth, more languidly brought up, are not able to bear the labor of bodily works. Such peradventure were many in Jerusalem. For it is also written, that they sold their houses and lands, and laid the prices of them at the Apostles’ feet, that distribution might be made to every one as he had need. Because they were found, being near, and were useful to the Gentiles, who, being afar off, were thence called from the worship of idols, as it is said, “Out of Zion shall go forth the law, and the word of the Lord from Jerusalem,” therefore hath the Apostle called the Christians of the Gentiles their debtors: “their debtors,” saith he, “they are:” and hath added the reason why, “For if in their spiritual things the Gentiles have communicated, they ought also in carnal things to minister unto them.” But now there come into this profession of the service of God, both persons from the condition of slaves, or also freed-men, or persons on this account freed by their masters or about to be freed, likewise from the life of peasants, and from the exercise and plebeian labor of handicraftsmen, persons whose bringing up doubtless has been all the better for them, the harder it has been: whom not to admit, is a heavy sin. For many of that sort have turned out truly great men and meet to be imitated. For on this account also “hath God chosen the weak things of the world to confound the things which are mighty, and the foolish things of the world hath He chosen to confound them who are wise; and ignoble things of the world, and things which are not, as though they were, that the things that are may be brought to nought: that no flesh may glory before God.” This pious and holy thought, accordingly, causeth that even such be admitted as bring no proof of a change of life for the better. For it doth not appear whether they come of purpose for the service of God, or whether running away empty from a poor and laborious life they want to be fed and clothed; yea, moreover, to be honored by them of whom they were wont to be despised and trampled on. Such persons therefore because they cannot excuse themselves from working by pleading infirmity of body, seeing they are convicted by the custom of their past life, do therefore shelter themselves under the screen of an ill scholarship, that from the Gospel badly understood they should essay to pervert precepts apostolical: truly “fowls of the air,” but in lifting themselves on high through pride; and “grass of the field,” but in being carnally minded.

## Footnotes

* ↑ Acts ii. 45; iv. 34
* ↑ Acts ii. 39
* ↑ Is. ii. 3
* ↑ Rom. xv. 27
* ↑ 1 Cor. i. 27–29
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/Of the Work of Monks/Section 19

19. As therefore the Apostle, nay rather the Spirit of God possessing and filling and actuating his heart, ceased not to exhort the faithful who had such substance, that nothing should be lacking to the necessities of the servants of God, who wished to hold a more lofty degree of sanctity in the Church, in cutting off all ties of secular hope, and dedicating a mind at liberty to their godly service of warfare: likewise ought themselves also to obey his precepts, in sympathizing with the weak, and unshackled by love of private wealth, to labor with their hands for the common good, and submit to their superiors without a murmur; that there may be made up for them out of the oblations of good believers that which, while they labor and do some work whereby they may get their living, yet still by reason of bodily infirmities of some, and by reason of ecclesiastical occupations or erudition of the doctrine which bringeth salvation, they shall account to be lacking.