OpenLLM-France/wikimedia huggingface dataset:
# Miller v. Rhay (384 U.S. 892)

* related portals: Supreme Court of the United States.
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United States Supreme Court
384 U.S. 892
Miller v. Rhay
Charles Horowitz, by appointment of the Court, for petitioner.
John J. O'Connell, Atty. Gen. of Washington, and Stephen C. Way, Asst. Atty. Gen., for respondent.
Certiorari to the Supreme Court of Washington.
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).
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# Miller v. Robertson

* related portals: Supreme Court of the United States.
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United States Supreme Court
266 U.S. 243
Miller v. Robertson
Argued: May 1, 2, 1924. --- Decided: Nov 17, 1924
[Syllabus from pages 243-245 intentionally omitted]
The Attorney General and Mr. Lindley M. Garrison, of Jersey City, N. J., for appellant Miller.
Messrs. Alfred Sutro, E. S. Pillsbury, and Frank D. Madison, all of San Francisco, Cal., Charles W. Stockton, of New York City, H. D. Pillsbury and Oscar Sutro, both of San Francisco, Cal., and Kenneth E. Stockton, of New York City, for appellant Robertson.
Mr. Justice BUTLER, 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
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 79

Chapter 79.—Sins Which Appear Very Trifling, are Sometimes in Reality Very Serious.
Again, there are some sins which would be considered very trifling, if the Scriptures did not show that they are really very serious. For who would suppose that the man who says to his brother, “Thou fool,” is in danger of hell-fire, did not He who is the Truth say so? To the wound, however, He immediately applies the cure, giving a rule for reconciliation with one’s offended brother: “Therefore, if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; leave there thy gift before the altar, and go thy way: first be reconciled to thy brother, and then come and offer thy gift.” Again, who would suppose that it was so great a sin to observe days, and months, and times, and years, as those do who are anxious or unwilling to begin anything on certain days, or in certain months or years, because the vain doctrines of men lead them to think such times lucky or unlucky, had we not the means of estimating the greatness of the evil from the fear expressed by the apostle, who says to such men, “I am afraid of you, lest I have bestowed upon you labor in vain”?

## Footnotes

* ↑ Matt. v. 22, 23
* ↑ Gal. iv. 10, 11
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 80

Chapter 80.—Sins, However Great and Detestable, Seem Trivial When We are Accustomed to Them.
Add to this, that sins, however great and detestable they may be, are looked upon as trivial, or as not sins at all, when men get accustomed to them; and so far does this go, that such sins are not only not concealed, but are boasted of, and published far and wide; and thus, as it is written, “The wicked boasteth of his heart’s desire, and blesseth the covetous, whom the Lord abhorreth.” Iniquity of this kind is in Scripture called a cry. You have an instance in the prophet Isaiah, in the case of the evil vineyard: “He looked for judgment, but behold oppression; for righteousness, but behold a cry.” Whence also the expression in Genesis: “The cry of Sodom and Gomorrah is great,” because in these cities crimes were not only not punished, but were openly committed, as if under the protection of the law. And so in our own times: many forms of sin, though not just the sameas those of Sodom and Gomorrah, are now so openly and habitually practised, that not only dare we not excommunicate a layman, we dare not even degrade a clergyman, for the commission of them. So that when, a few years ago, I was expounding the Epistle to the Galatians, in commenting on that very place where the apostle says, “I am afraid of you, lest I have bestowed labor upon you in vain,” I was compelled to exclaim, “Woe to the sins of men! for it is only when we are not accustomed to them that we shrink from them: when once we are accustomed to them, though the blood of the Son of God was poured out to wash them away, though they are so great that the kingdom of God is wholly shut against them, constant familiarity leads to the toleration of them all, and habitual toleration leads to the practice of many of them. And grant, O Lord, that we may not come to practise all that we have not the power to hinder.” But I shall see whether the extravagance of grief did not betray me into rashness of speech.

## Footnotes

* ↑ Ps. x. 3
* ↑ Isa. v. 7
* ↑ Gen. xviii. 20
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 75

Chapter 75.—The Wicked and the Unbelieving are Not Made Clean by the Giving of Alms, Except They Be Born Again.
Assuredly, then, those who live in gross wickedness, and take no care to reform their lives and manners, and yet amid all their crimes and vices do not cease to give frequent alms, in vain take comfort to themselves from the saying of our Lord: “Give alms of such things as ye have; and, behold, all things are clean unto you.” For they do not understand how far this saying reaches. But that they may understand this, let them hear what He says. For we read in the Gospel as follows: “And as He spake, a certain Pharisee besought Him to dine with him; and He went in, and sat down to meat. And when the Pharisee saw it, he marvelled that He had not first washed before dinner. And the Lord said unto him, Now do ye Pharisees make clean the outside of the cup and the platter; but your inward part is full of ravening and wickedness. Ye fools, did not he that made that which is without, make that which is within also? But rather give alms of such things as ye have; and, behold, all things are clean unto you.” Are we to understand this as meaning that to the Pharisees who have not the faith of Christ all things are clean, if only they give alms in the way these men count almsgiving, even though they have never believed in Christ, nor been born again of water and of the Spirit? But the fact is, that all are unclean who are not made clean by the faith of Christ, according to the expression, “purifying their hearts by faith;” and that the apostle says, “Unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled.” How, then, could all things be clean to the Pharisees, even though they gave alms, if they were not believers? And how could they be believers if they were not willing to have faith in Christ, and to be born again of His grace? And yet what they heard is true: “Give alms of such things as ye have; and, behold, all things are clean unto you.”

## Footnotes

* ↑ Luke xi. 41
* ↑ Luke xi. 37–41. [See R.V.]
* ↑ Acts xv. 9
* ↑ Tit. i. 15
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 83

Chapter 83.—The Man Who Despises the Mercy of God is Guilty of the Sin Against the Holy Ghost.
Now the man who, not believing that sins are remitted in the Church, despises this great gift of God’s mercy, and persists to the last day of his life in his obstinacy of heart, is guilty of the unpardonable sin against the Holy Ghost, in whom Christ forgives sins. But this difficult question I have discussed as clearly as I could in a book devoted exclusively to this one point.

## Footnotes

* ↑ Matt. xii. 32
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 76

Chapter 76.—To Give Alms Aright, We Should Begin with Ourselves, and Have Pity Upon Our Own Souls.
For the man who wishes to give aims as he ought, should begin with himself, and give to himself first. For almsgiving is a work of mercy; and most truly is it said, “To have mercy on thy soul is pleasing to God.” And for this end are we born again, that we should be pleasing to God, who is justly displeased with that which we brought with us when we were born. This is our first alms, which we give to ourselves when, through the mercy of a pitying God, we find that we are ourselves wretched, and confess the justice of His judgment by which we are made wretched, of which the apostle says, “The judgment was by one to condemnation;” and praise the greatness of His love, of which the same preacher of grace says, “God commendeth His love toward us, in that, while we were yet sinners, Christ died for us:” and thus judging truly of our own misery, and loving God with the love which He has Himself bestowed, we lead a holy and virtuous life. But the Pharisees, while they gave as alms the tithe of all their fruits, even the most insignificant, passed over judgment and the love of God, and so did not commence their alms-giving at home, and extend their pity to themselves in the first instance. And it is in reference to this order of love that it is said, “Love thy neighbor as thyself.” When, then, our Lord had rebuked them because they made themselves clean on the outside, but within were full of ravening and wickedness, He advised them, in the exercise of that charity which each man owes to himself in the first instance, to make clean the inward parts. “But rather,” He says, “give alms of such things as ye have; and, behold, all things are clean unto you.” Then, to show what it was that He advised, and what they took no pains to do, and to show that He did not overlook or forget their almsgiving, “But woe unto you, Pharisees!” He says; as if He meant to say: I indeed advise you to give alms which shall make all things clean unto you; “but woe unto you! for ye tithe mint, and rue, and all manner of herbs;” as if He meant to say: I know these alms of yours, and ye need not think that I am now admonishing you in respect of such things; “and pass over judgment and the love of God,” an alms by which ye might have been made clean from all inward impurity, so that even the bodies which ye are now washing would have been clean to you. For this is the import of “all things,” both inward and outward things, as we read in another place: “Cleanse first that which is within, that the outside may be clean also.” But lest He might appear to despise the alms which they were giving out of the fruits of the earth, He says: “These ought ye to have done,” referring to judgment and the love of God, “and not to leave the other undone,” referring to the giving of the tithes.

## Footnotes

* ↑ Ecclus. xxx. 24
* ↑ Rom. v. 16
* ↑ Rom. v. 8
* ↑ Luke x. 27
* ↑ Luke xi. 42
* ↑ Luke xi. 42
* ↑ Matt. xxiii. 26
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 81

Chapter 81.—There are Two Causes of Sin, Ignorance and Weakness; And We Need Divine Help to Overcome Both.
I shall now say this, which I have often said before in other places of my works. There are two causes that lead to sin: either we do not yet know our duty, or we do not perform the duty that we know. The former is the sin of ignorance, the latter of weakness. Now against these it is our duty to struggle; but we shall certainly be beaten in the fight, unless we are helped by God, not only to see our duty, but also, when we clearly see it, to make the love of righteousness stronger in us than the love of earthly things, the eager longing after which, or the fear of losing which, leads us with our eyes open into known sin. In the latter case we are not only sinners, for we are so even when we err through ignorance, but we are also transgressors of the law; for we leave undone what we know we ought to do, and we do what we know we ought not to do. Wherefore not only ought we to pray for pardon when we have sinned, saying, “Forgive us our debts, as we forgive our debtors;” but we ought to pray for guidance, that we may be kept from sinning, saying, “and lead us not into temptation.” And we are to pray to Him of whom the Psalmist says, “The Lord is my light and my salvation:” my light, for He removes my ignorance; my salvation, for He takes away my infirmity.

## Footnotes

* ↑ Ps. xxvii. 1
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 77

Chapter 77.—If We Would Give Alms to Ourselves, We Must Flee Iniquity; For He Who Loveth Iniquity Hateth His Soul.
Those, then, who think that they can by giving alms, however profuse, whether in money or in kind, purchase for themselves the privilege of persisting with impunity in their monstrous crimes and hideous vices, need not thus deceive themselves. For not only do they commit these sins, but they love them so much that they would like to go on forever committing them, if only they could do so with impunity. Now, he who loveth iniquity hateth his own soul; and he who hateth his own soul is not merciful but cruel towards it. For in loving it according to the world, he hateth it according to God. But if he desired to give alms to it which should make all things clean unto him, he would hate it according to the world, and love it according to God. Now no one gives alms unless he receive what he gives from one who is not in want of it. Therefore it is said, “His mercy shall meet me.”

## Footnotes

* ↑ Ps. xi. 5. (“Him that loveth violence, His (God’s) soul hateth.” A.V.)
* ↑ Ps. lix. 10
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 82

Chapter 82.—The Mercy of God is Necessary to True Repentance.
Now even penance itself, when by the law of the Church there is sufficient reason for its being gone through, is frequently evaded through infirmity; for shame is the fear of losing pleasure when the good opinion of men gives more pleasure than the righteousness which leads a man to humble himself in penitence. Wherefore the mercy of God is necessary not only when a man repents, but even to lead him to repent. How else explain what the apostle says of certain persons: “if God peradventure will give them repentance”? And before Peter wept bitterly, we are told by the evangelist, “The Lord turned, and looked upon him.”

## Footnotes

* ↑ 2 Tim. ii. 25
* ↑ Luke xxii. 61
# My Literary Passions

MY LITERARY PASSIONS
W. D. Howells.
MY LITERARY PASSIONS
BY W. D. HOWELLS AUTHOR OF "A TRAVELER FROM ALTRURIA" "THE COAST OF BOHEMIA" "A HAZARD OF NEW FORTUNES" ETC.
NEW YORK HARPER & BROTHERS PUBLISHERS 1895
W. D. HOWELL'S WORKS. IN CLOTH BINDING.
* A TRAVELER FROM ALTRURIA. $1.50.
* THE COAST OF BOHEMIA. Illustrated. $1.50.
* THE WORLD OF CHANCE. $1.50.
* THE QUALITY OF MERCY. $1.50.
* AN IMPERATIVE DUTY. $1.00.
* THE SHADOW OF A DREAM. $1.00.
* A HAZARD OF NEW FORTUNES. 2 Vols., $2.00.
* ANNIE KILBURN. $1.50.
* APRIL HOPES. $1.50.
* CRITICISM AND FICTION. With Portrait. $1.00.
* A BOY'S TOWN. Illustrated. $1.25.
* MODERN ITALIAN POETS. With Portraits. $2.00.
* CHRISTMAS EVERY DAY, and Other Stories. Illustrated. $1.25.
* THE MOUSE-TRAP, and Other Farces. Illustrated. $1.00.
* MY YEAR IN A LOG CABIN. Illustrated. 50 cents.
* A LITTLE SWISS SOJOURN. Illustrated. 50 cents.
* FARCES: Five O'Clock Tea. The Mouse-Trap.—A Likely Story.—The Unexpected Guests.—Evening Dress.—A Letter of Introduction.—The Albany Depot.—The Garroters. Illustrated. 50 cents each.
Published by HARPER & BROTHERS, New York.
☞ For sale by all booksellers, or will be sent by mail, postage prepaid, to any part of the United States, Canada, or Mexico, on receipt of the price.
Copyright, 1895, by William D. Howells.
All rights reserved.
Electrotyped by J. A. Howells & Co., Jefferson, O.
CONTENTS.
This work is in the public domain in the United States because it was published before January 1, 1929.
This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
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# My Love Is Like to Ice

My love is like to ice, and I to fire: How comes it then that this her cold so great Is not dissolved through my so hot desire, But harder grows the more I her entreat? Or how comes it that my exceeding heat Is not allayed by her heart-frozen cold, But that I burn much more in boiling sweat, And feel my flames augmented manifold? What more miraculous thing may be told, That fire, which all things melts, should harden ice, And ice, which is congealed with senseless cold, Should kindle fire by wonderful device? Such is the power of love in gentle mind, That it can alter all the course of kind.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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# My Little Song (II)

Source, including CC-BY-SA license:
For the country dear where but a crumb of bread Up from the ground with reverence we heave, Adoring thus the Boon by Heaven spread… O Lord I grieve...
And for the land where storks nests to destroy As a serious misdeed we do perceive, For they provide us all with mirth and joy… O Lord I grieve...
And for the country where each greeting nod Is dear to Him in whom we do believe, For meeting friends we say: “Praise be to God”… O Lord I grieve...
But there is also something else I miss, That’s something different, equally naive; Though I have no idea where that is... O Lord I grieve...
And for the griefless time of thoughtlessness, For those who never fancy to deceive, And take each no for no and yes for yes... O Lord I grieve...
And now who cares for me and for my woe That even time so long may not relieve? Not for my friendship, but it must be so... O Lord I grieve...
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# My Love's in Germany

A traditional song from Scotland.
My luve's in Germanie, send him hame, send him hame; My luve's in Germanie, send him hame; My luve's in Germanie, Fighting brave for royalty: He may ne'er his Jeanie see— Send him hame.
He's as brave as brave can be—send him hame, send him hame; He's as brave as brave can be—send him hame; He's as brave as brave can be, He wad rather fa' than flee; His life is dear to me— Send him hame.
Your luve ne'er learnt to flee, bonnie dame, bonnie dame, Your luve ne'er learnt to flee, bonnie dame; Your luve ne'er learnt to flee, But he fell in Germanie, In the cause of royalty, Bonnie dame.
He'll ne'er come ower the sea—Willie's slain, Willie's slain; He'll ne'er come ower the sea—Willie's gane! He'll ne'er come ower the sea, Tae his luve and ain countrie: This warld's nae mair for me— Willie's gane!
# My Love She's But a Lassie Yet

Roud 8979. The most popular version of this old song is the one written by Burns for Johnson's Museum (1771). Another version was written by James Hogg. The melody to which it is sung was originally known as "Put up your dagger, Jamie".

### Original song

* "Fidlers Wife" in Tommy Thumb's Pretty Song Book by Nurse Lovechild (1744)

### Burns' version

* "My love is but a lassie yet" in Excellent new song, called Willie Wastle (1804–1812)
* "My love she's but a lassie yet" in Musical garland (1810-1825)
* "My Love She's But a Lassie Yet" in The Song Book No. 4 (1840s)
* "My love is but a lassie" in The Book of Scottish Song by Alexander Whitelaw (1843)
* "My love she's but a lassie yet" in Burns' Popular Songs (1860)

### Hogg's version

* "My love she's but a lassie" by James Hogg, in The Book of Scottish Song by Alexander Whitelaw (1843)
# My Life is Full of Weary Days

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I My life is full of weary days,  But good things have not kept aloof, Nor wander’d into other ways:  I have not lack’d thy mild reproof, Nor golden largess of thy praise.
And now shake hands across the brink  Of that deep grave to which I go: Shake hands once more: I cannot sink  So far–far down, but I shall know  Thy voice, and answer from below.    II When in the darkness over me  The four-handed mole shall scrape, Plant thou no dusky cypress-tree,  Nor wreathe thy cap with doleful crape,  But pledge me in the flowing grape.
And when the sappy field and wood  Grow green beneath the showery gray, And rugged barks begin to bud,  And thro’ damp holts new-flush’d with may,  Ring sudden scritches of the jay,
Then let wise Nature work her will,  And on my clay her darnel grow; Come only, when the days are still,  And at my headstone whisper low,  And tell me if the woodbines blow.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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# My Literary Friend

Once I wrote a little poem which I thought was very fine, And I showed the printer's copy to a critic friend of mine, First he praised the thing a little, then he found a little fault; 'The ideas are good,' he muttered, ' but the rhythm seems to halt.'
So I straighten'd up the rhythm where he marked it with his pen,
And I copied it and showed it to my clever friend again.
'You've improved the metre greatly, but the rhymes are bad,' he said,
As be read it slowly, scratching surplus wisdom from his head.
So I worked as he suggested (I believe in taking time),
And I burnt the "midnight taper" while I straightened up the rhyme.
'It is better now,' he muttered, 'you go on and you'll succeed,
'It has got a ring about it — the ideas are what you need.'
So I worked for hours upon it (I go on when I commence),
And I kept in view the rhythm and the jingle and the sense,
And I copied it and took it to my solemn friend once more —
It reminded him of something he had somewhere read before.
Now the people say I'd never put such horrors into print,
If I wasn't too conceited to accept a friendly hint, And my dearest friends are certain that I'd profit in the end
If I'd always show my copy to a literary friend.
This work is in the public domain in Australia because it was created in Australia and the term of copyright has expired. According to Australian Copyright Council - Duration of Copyright, the following works are public domain:
* published non-government works whose author died before January 1, 1955,
* anonymous or pseudonymous works and photographs published before January 1, 1955, and
* government works published more than 50 years ago (before January 1, 1974).
This work is also in the public domain in the United States because it was first published outside the United States (and not published in the U.S. within 30 days), and it was first published before 1989 without complying with U.S. copyright formalities (renewal and/or copyright notice) and it was in the public domain in Australia on the URAA date (January 1, 1996). This is the combined effect of Australia having joined the Berne Convention in 1928, and of 17 USC 104A with its critical date of January 1, 1996.
Because the Australian copyright term in 1996 was 50 years, the critical date for copyright in the United States under the URAA is January 1, 1946.
This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
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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
# Moonstone

* Search for titles containing or beginning with: "Moonstone."
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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.
* The Moonstone, a novel by Wilkie Collins
* "Moonstone," in Encyclopædia Britannica (11th ed., 1911)
* "Moonstone," in The New Student's Reference Work, Chicago: F.E. Compton and Co. (1914)