OpenLLM-France/wikimedia huggingface dataset:
# Morrison v. Durr/Opinion of the Court

* Court Documents
* Case Syllabus
* Opinion of the Court
United States Supreme Court
122 U.S. 518
Morrison v. Durr
This is a suit in equity brought by several judgment creditors of the mercantile firm of Kennedy & Durr, to set aside a sale of the goods of the firm to Charles McDermot, under executions on judgments in his favor, on the ground of fraud, and to have the property and its proceeds in the hands of McDermot subjected to the payment of the amounts due them respectively. The bill called for answers under oath, and McDermot answered accordingly, denying each and all of the allegations of fraud which were made against him. This being responsive to the bill, his denials must be overcome by the satisfactory evidence of two witnesses, or of one witness corroborated by circumstances which are equivalent in weight to another, before the complainants can be granted the relief they ask. No such proof has been made. We have looked carefully through the whole evidence, and, while it is full of circumstances calculated to excite suspicion, there is not enough to justify us in reversing the decree of the court below dismissing the bill. The questions involved are principally of fact, which it would serve no useful purpose to consider at length in an opinion. The decree is affirmed.

## 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
# Morrison v. Durr

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
122 U.S. 518
Morrison v. Durr
Eppa Hunton, for appellants.
E. J. Pringle, for appellees.
WAITE, C. J.

## 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
# Morrison v. District Court of United States for Southern District of New York

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
147 U.S. 14
Morrison v. District Court of United States for Southern District of New York
SAME
v.
DISTRICT COURT OF UNITED STATES FOR DISTRICT OF
MASSACHUSETTS et al.
No. 8, Original.
January 3, 1893.
[Syllabus from pages 14-16 intentionally omitted]
Elihu Root, Harrington Putnam, and Saml. B. Clarke, for petitioner on both petitions.
R. D. Benedict, for respondents in No. 8, original.
John Lowell, John Lowell, Jr., and W. D. Sohier, for respondents in No. 9, original.
[Argument of Counsel from pages 17-18 intentionally omitted]
Mr. Justice BLATCHFORD 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
# Morrison v. Jackson

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
92 U.S. 654
Morrison v. Jackson
ERROR to the Circuit Court of the United States for the Eastern District of Missouri.
Mr. P. Phillips and Mr. J. L. D. Morrison for the plaintiffs in error.
Mr. John R. Shepley and Mr. J. M. Koune, contra.
MR. JUSTICE CLIFFORD 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 IX/Three Homilies Concerning the Power of Demons
## Contents

* Title Page
* Introduction
* Homily I
* Homily II
* Homily III
# Nicene and Post-Nicene Fathers: Series I/Volume IX/Title Page

LIBRARY
OF THE
NICENE AND
POST-NICENE FATHERS
OF
THE CHRISTIAN CHURCH.
EDITED BY
PHILIP SCHAFF, D.D., LL.D.,
PROFESSOR OF CHURCH HISTORY IN THE UNION THEOLOGICAL SEMINARY, NEW YORK.
IN CONNECTION WITH A NUMBER OF PATRISTIC SCHOLARS OF EUROPE AND AMERICA.
VOLUME IX
SAINT CHRYSOSTOM:
ON THE PRIESTHOOD; ASCETIC TREATISES; SELECT HOMILIES AND LETTERS; HOMILIES ON THE STATUES
T&T CLARK
EDINBURGH
__________________________________________________
WM. B. EERDMANS PUBLISHING COMPANY
GRAND RAPIDS, MICHIGAN
# Nicene and Post-Nicene Fathers: Series I/Volume IX/Two Homilies on Eutropius
## Contents

* Title Page
* Introduction
* Homily I
* Homily II
# Nicene and Post-Nicene Fathers: Series I/Volume IX/The Homilies on the Statues to the People of Antioch/Title Page

St. Chrysostom:
the Homilies on the statues
to the people of antioch.
the oxford translation and notes, revised by
rev. w. r. w. stephens, m.a.,
prebendary of chichester cathedral, and rector of woolbeding, sussex.
# Nicene and Post-Nicene Fathers: Series I/Volume IX/Three Homilies Concerning the Power of Demons/Title Page

St. Chrysostom:
Homily i
against those who say that demons govern human affairs.
homilies ii and iii
on the power of man to resist the devil.
translated by
t. p. brandram, m.a.,
rector of rumboldswhyke, chichester.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Holy Trinity/Book XIV

Book XIV.
The true wisdom of man is treated of; and it is shown that the image of God, which man is in respect to his mind, is not placed properly in transitory things, as in memory, understanding, and love, whether of faith itself as existing in time, or even of the mind as busied with itself, but in things that are permanent; and that this wisdom is then perfected, when the mind is renewed in the knowledge of God, according to the image of Him who created man after His own Image, and thus attains to wisdom, wherein that which is contemplated is eternal.

## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
* Chapter 15
* Chapter 16
* Chapter 17
* Chapter 18
* Chapter 19
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Holy Trinity/Book XIII/Chapter 9

Chapter 9.—We Say that Future Blessedness is Truly Eternal, Not Through Human Reasonings, But by the Help of Faith. The Immortality of Blessedness Becomes Credible from the Incarnation of the Son of God.
12. Whether human nature can receive this, which yet it confesses to be desirable, is no small question. But if faith be present, which is in those to whom Jesus has given power to become the sons of God, then there is no question. Assuredly, of those who endeavor to discover it from human reasonings, scarcely a few, and they endued with great abilities, and abounding in leisure, and learned with the most subtle learning, have been able to attain to the investigation of the immortality of the soul alone. And even for the soul they have not found a blessed life that is stable, that is, true; since they have said that it returns to the miseries of this life even after blessedness. And they among them who are ashamed of this opinion, and have thought that the purified soul is to be placed in eternal happiness without a body, hold such opinions concerning the past eternity of the world, as to confute this opinion of theirs concerning the soul; a thing which here it is too long to demonstrate; but it has been, as I think, sufficiently explained by us in the twelfth book of the City of God. But that faith promises, not by human reasoning, but by divine authority, that the whole man, who certainly consists of soul and body, shall be immortal, and on this account truly blessed. And so, when it had been said in the Gospel, that Jesus has given “power to become the sons of God to them who received Him;” and what it is to have received Him had been shortly explained by saying, “To them that believe on His name;” and it was further added in what way they are to become sons of God, viz., “Which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God;”—lest that infirmity of men which we all see and bear should despair of attaining so great excellence, it is added in the same place, “And the Word was made flesh, and dwelt among us;” that, on the contrary, men might be convinced of that which seemed incredible. For if He who is by nature the Son of God was made the Son of man through mercy for the sake of the sons of men,—for this is what is meant by “The Word was made flesh, and dwelt among us” men,—how much more credible is it that the sons of men by nature should be made the sons of God by the grace of God, and should dwell in God, in whom alone and from whom alone the blessed can be made partakers of that immortality; of which that we might be convinced, the Son of God was made partaker of our mortality?

## Footnotes

* ↑ C. 20.
* ↑ John i. 12–14
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Holy Trinity/Book XIV/Chapter 13

Chapter 13.—How Any One Can Forget and Remember God.
17. Let us take an instance for the purpose from visible things. Somebody whom you do not recognize, says to you, You know me; and in order to remind you, tells you where, when, and how he became known to you; and if, after the mention of every sign by which you might be recalled to remembrance, you still do not recognize him, then you have so come to forget, as that the whole of that knowledge is altogether blotted out of your mind; and nothing else remains, but that you take his word for it who tells you that you once knew him; or do not even do that, if you do not think the person who speaks to you to be worthy of credit. But if you do remember him, then no doubt you return to your own memory, and find in it that which had not been altogether blotted out by forgetfulness. Let us return to that which led us to adduce this instance from the intercourse of men. Among other things, the 9th Psalm says, “The wicked shall be turned into hell, and all the nations. that forget God;” and again the 22d Psalm, “All the ends of the world shall be reminded, and turned unto the Lord.” These nations, then, will not so have forgotten God as to be unable to remember Him when reminded of Him; yet, by forgetting God, as though forgetting their own life, they had been turned into death, i.e. into hell. But when reminded they are turned to the Lord, as though coming to life again by remembering their proper life which they had forgotten. It is read also in the 94th Psalm, “Perceive now, ye who are unwise among the people; and ye fools, when will ye be wise? He that planted the ear, shall He not hear?” etc. For this is spoken to those, who said vain things concerning God through not understanding Him.

## Footnotes

* ↑ Ps. ix. 17
* ↑ Ps. xxii. 27
* ↑ [Augustin here understands “Sheol,” to denote the place of retribution for the wicked.—W.G.T.S.]
* ↑ Ps. xciv. 8, 9
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Holy Trinity/Book XIII/Chapter 6

Chapter 6.—Why, When All Will to Be Blessed, that is Rather Chosen by Which One Withdraws from Being So.
9. Since, then, a blessed life consists of these two things, and is known to all, and dear to all; what can we think to be the cause why, when they cannot have both, men choose, out of these two, to have all things that they will, rather than to will all things well, even although they do not have them? Is it the depravity itself of the human race, in such wise that, while they are not unaware that neither is he blessed who has not what he wills, nor he who has what he wills wrongly, but he who both has whatsoever good things he wills, and wills no evil ones, yet, when both are not granted of those two things in which the blessed life consists, that is rather chosen by which one is withdrawn the more from a blessed life (since he certainly is further from it who obtains things which he wickedly desired, than he who only does not obtain the things which he desired); whereas the good will ought rather to be chosen, and to be preferred, even if it do not obtain the things which it seeks? For he comes near to being a blessed man, who wills well whatsoever he wills, and wills things, which when he obtains, he will be blessed. And certainly not bad things, but good, make men blessed, when they do so make them. And of good things he already has something, and that, too, a something not to be lightly esteemed,—namely, the very good will itself; who longs to rejoice in those good things of which human nature is capable, and not in the performance or the attainment of any evil; and who follows diligently, and attains as much as he can, with a prudent, temperate, courageous, and right mind, such good things as are possible in the present miserable life; so as to be good even in evils, and when all evils have been put an end to, and all good things fulfilled, then to be blessed.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Holy Trinity/Book XIV/Chapter 10

Chapter 10.—How a Trinity is Produced by the Mind Remembering, Understanding, and Loving Itself.
13. In the knowledge of all these temporal things which we have mentioned, there are some knowable things which precede the acquisition of the knowledge of them by an interval of time, as in the case of those sensible objects which were already real before they were known, or of all those things that are learned through history; but some things begin to be at the same time with the knowing of them,—just as, if any visible object, which did not exist before at all, were to rise up before our eyes, certainly it does not precede our knowing it; or if there be any sound made where there is some one to hear, no doubt the sound and the hearing that sound begin and end simultaneously. Yet none the less, whether preceding in time or beginning to exist simultaneously, knowable things generate knowledge, and are not generated by knowledge. But when knowledge has come to pass, whenever the things known and laid up in memory are reviewed by recollection, who does not see that the retaining them in the memory is prior in time to the sight of them in recollection, and to the uniting of the two things by will as a third? In the mind, howver, it is not so. For the mind is not adventitious to itself, as though there came to itself already existing, that same self not already existing, from somewhere else, or did not indeed come from somewhere else, but that in the mind itself already existing, there was born that same mind not already existing; just as faith, which before was not, arises in the mind which already was. Nor does the mind see itself, as it were, set up in its own memory by recollection subsequently to the knowing of itself, as though it was not there before it knew itself; whereas,doubtless, from the time when it began to be, it has never ceased to remember, to understand, and to love itself, as we have already shown. And hence, when it is turned to itself by thought, there arises a trinity, in which now at length we can discern also a word; since it is formed from thought itself, will uniting both. Here, then, we may recognize, more than we have hitherto done, the image of which we are in search.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Holy Trinity/Book XIV/Chapter 11

Chapter 11.—Whether Memory is Also of Things Present.
14. But some one will say, That is not memory by which the mind, which is ever present to itself, is affirmed to remember itself; for memory is of things past, not of things present. For there are some, and among them Cicero, who, in treating of the virtues, have divided prudence into these three—memory, understanding, forethought: to wit, assigning memory to things past, understanding to things present, forethought to things future; which last is certain only in the case of those who are prescient of the future; and this is no gift of men, unless it be granted from above, as to the prophets. And hence the book of Wisdom, speaking of men, “The thoughts of mortals,” it says, “are fearful, and our forethought uncertain.” But memory of things past, and understanding of things present, are certain: certain, I mean, respecting things incorporeal, which are present; for things corporeal are present to the sight of the corporeal eyes. But let any one who denies that there is any memory of things present, attend to the language used even in profane literature, where exactness of words was more looked for than truth of things. “Nor did Ulysses suffer such things, nor did the Ithacan forget himself in so great a peril.” For when Virgil said that Ulysses did not forget himself, what else did he mean, except that he remembered himself? And since he was present to himself, he could not possibly remember himself, unless memory pertained to things present. And, therefore, as that is called memory in things past which makes it possible to recall and remember them; so in a thing present, as the mind is to itself, that is not unreasonably to be called memory, which makes the mind at hand to itself, so that it can be understood by its own thought, and then both be joined together by love of itself.

## Footnotes

* ↑ Wisd. ix. 14
* ↑ Æneid, iii. 628, 629.
# Mr. Isaacs

Marion Crawford's first novel; a sketch of the (then) modern Anglo-Indian life, with a touch of Oriental mystery. First published in 1882; and filmed in 1931 as Son of India.
As he looked at me, the whole field of possibilities seemed opened. I must have been mistaken in thinking this marriage impossible and incongruous. What incongruity could there be in Isaacs marrying Miss Westonhaugh? [...] I was carried away by the idea, returning with redoubled strength as a sequel to what I had argued and to what I had guessed. "Why not?" was the question I repeated to myself over and over again in the half minute's pause after Isaacs finished speaking.
"You are right," he said slowly, his half-closed eyes fixed on his feet. "Yes, you are right. Why not? Indeed, indeed, why not?"
Layout 2
MR. ISAACS
MR. ISAACS
A TALE OF MODERN INDIA
BY
F. MARION CRAWFORD
Ah! si tu dois mourir, bel astre, et si ta tête
Va dans la vaste mer plonger ses blonds cheveux,
Avant de nous quitter, un seul instant arrête—
Étoile de l'amour, ne descends pas des cieux!
Alfred de Musset, Le Saule.
London
MACMILLAN AND CO.
1885
COPYRIGHT
BY
F. MARION CRAWFORD
1882
contents
* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
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
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XX/Chapter 16

Chapter 16.—Of the New Heaven and the New Earth.
Having finished the prophecy of judgment, so far as the wicked are concerned, it remains that he speak also of the good. Having briefly explained the Lord’s words, “These will go away into everlasting punishment,” it remains that he explain the connected words, “but the righteous into life eternal.” “And I saw,” he says, “a new heaven and a new earth: for the first heaven and the first earth have passed away; and there is no more sea.” This will take place in the order which he has by anticipation declared in the words, “I saw One sitting on the throne, from whose face heaven and earth fled.” For as soon as those who are not written in the book of life have been judged and cast into eternal fire,—the nature of which fire, or its position in the world or universe, I suppose is known to no man, unless perhaps the divine Spirit reveal it to some one,—then shall the figure of this world pass away in a conflagration of universal fire, as once before the world was flooded with a deluge of universal water. And by this universal conflagration the qualities of the corruptible elements which suited our corruptible bodies shall utterly perish, and our substance shall receive such qualities as shall, by a wonderful transmutation, harmonize with our immortal bodies, so that, as the world itself is renewed to some better thing, it is fitly accommodated to men, themselves renewed in their flesh to some better thing. As for the statement, “And there shall be no more sea,” I would not lightly say whether it is dried up with that excessive heat, or is itself also turned into
some better thing. For we read that there shall be a new heaven and a new earth, but I do not remember to have anywhere read anything of a new sea, unless what I find in this same book, “As it were a sea of glass like crystal.” But he was not then speaking of this end of the world, neither does he seem to speak of a literal sea, but “as it were a sea.” It is possible that, as prophetic diction delights in mingling figurative and real language, and thus in some sort veiling the sense, so the words “And there is no more sea” may be taken in the same sense as the previous phrase, “And the sea presented the dead which were in it.” For then there shall be no more of this world, no more of the surgings and restlessness of human life, and it is this which is symbolized by the sea.

## Footnotes

* ↑ Matt. xxv. 46.
* ↑ Rev. xxi. 1.
* ↑ Rev. xv. 2.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XX/Chapter 18

Chapter 18.—What the Apostle Peter Predicted Regarding the Last Judgment.
Let us now see what the Apostle Peter predicted concerning this judgment. “There shall come,” he says, “in the last days scoffers. . . . Nevertheless we, according to His promise, look for new heavens and a new earth, wherein dwelleth righteousness.” There is nothing said here about the resurrection of the dead, but enough certainly regarding the destruction of this world. And by his reference to the deluge he seems as it were to suggest to us how far we should believe the ruin of the world will extend in the end of the world. For he says that the world which then was perished, and not only the earth itself, but also the heavens, by which we understand the air, the place and room of which was occupied by the water. Therefore the whole, or almost the whole, of the gusty atmosphere (which he calls heaven, or rather the heavens, meaning the earth’s atmosphere, and not the upper air in which sun, moon, and stars are set) was turned into moisture, and in this way perished together with the earth, whose former appearance had been destroyed by the deluge.  “But the heavens and the earth which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.” Therefore the heavens and the earth, or the world which was preserved from the water to stand in place of that world which perished in the flood, is itself reserved to fire at last in the day of the judgment and perdition of ungodly men. He does not hesitate to affirm that in this great change men also shall perish: their nature, however, shall notwithstanding continue, though in eternal punishments. Some one will perhaps put the question, If after judgment is pronounced the world itself is to burn, where shall the saints be during the conflagration, and before it is replaced by a new heavens and a new earth, since somewhere they must be, because they have material bodies? We may reply that they shall be in the upper regions into which the flame of that conflagration shall not ascend, as neither did the water of the flood; for they shall have such bodies that they shall be wherever they wish. Moreover, when they have become immortal and incorruptible, they shall not greatly dread the blaze of that conflagration, as the corruptible and mortal bodies of the three men were able to live unhurt in the blazing furnace.

## Footnotes

* ↑ 2 Pet. iii. 3–13. The whole passage is quoted by Augustin.