OpenLLM-France/wikimedia huggingface dataset:
# An introduction to physiological and systematical botany/Chapter 4

CHAPTER IV.
OF THE CELLULAR INTEGUMENT.
Immediately under the Cuticle we find a succulent cellular substance, for the most part of a green colour, at least in the leaves and branches, which is called by Du Hamel the Enveloppe cellulaire, and by Mirbel the Tissu herbacé. This is in general the seat of colour, and in that respect analogous to the rete mucosum, or pulpy substance situated under the human cuticle, which is red in the European, and black in the Negro; but we must carry the analogy no further, for these two parts perform no functions in common. Du Hamel supposed this pulp to form the cuticle; but this is improbable, as his experiments show, when that membrane is removed, that the Cellular Integument exfoliates, at least in trees, or is thrown off in consequence of the injury it has sustained, ​and a new cuticle, covering a new layer of the same succulent matter, is formed under the old one. Annual stems or branches have not the same power, any more than leaves. But little attention has been paid to this organ till lately, though it is very universal, even, as Mirbel observes, in Mosses and Ferns. The same writer remarks that "leaves consist almost entirely of a plate of thissubstance, covered on each side by thecuticle. The stems and branches of bothannual and perennial plants are investedwith it; but in woody parts it is dried upand reproduced continually, such partsonly having that reproductive power. Theold layers remain, are pushed outwardby the new ones, and form at length therugged dry dead covering of the old trunksof trees."
When we come to consider the curious functions of leaves, we shall find this part to be of the very first importance. In it the principal changes operated upon the juices of plants by light and air, and the consequent elaboration of all their peculiar secretions, take place.
# An introduction to physiological and systematical botany/Explanation of the plates

EXPLANATION OF THE PLATES.
Tab. 1. fig. 1. Anatomy of wood, after Mirbel. See p. 14.f. 2. Embryo of Pinus Cembra, shown in a section of the seed, then separate, and magnified, from Mr. Lambert's work. See p. 98, 287—289.f. 3. Seedling plant of the Dombeya, or Norfolk Island Pine, with its 4 cotyledons, and young leafy branches, of the natural size, p. 98.f. 4. A garden bean, Vicia Faba, laid open, showing its 2 cotyledons, p. 96; f the radicle, or young root, p. 94; g the germ or corculum, p. 96. Above is a bean which has made some progress in vegetation, showing the descending root, the ascending plumula, p. 97, and the skin of the seed bursting irregularly, p. 295.
Tab. 2. Roots.f. 5. Fibrous, in Grass, p. 105.f. 6. Creeping, Mint, p. 106.f. 7. Spindle-shaped, Radish, accompanied by its cotyledons and young leaves, p. 107. ​f. 8. Abrupt, Scabiosa succisa:f. 9 Tuberous, Potatoe, p. 108.f. 10. Oval knobs of some Orchideæ:f. 11. Palmate ones of others:f. 12. Several pairs of knobs in Satyrium albidum: p. 109.f. 13. Solid Bulb in Crocus:f. 14. Tunicate Bulb in Allium:f. 15. Scaly one in Lilium: p. 111.f. 16. Granulated Root of Saxifraga granulata, p. 113.
leaf with a terminal leaflet, p. 176.f. 117. Floral leaf of Tilia, p. 222.f. 118. Coloured floral leaves, Lavandula Stoechas: ​f. 119. Spinous ones, Atractylis cancellata:f. 120. Thorns, Hippophäe rhamnoides, p. 223.f. 121. Prickles, p. 224.f. 122. Tendril, Lathyrus latifolius:f. 123. Glands of the Moss Rose, p. 226.f. 124. Hairs:f. 125. Bristles of Echium pyrenaicum, p. 227.
Tab. 11.f. 138. Compound Umbel, Laserpitium simplex, with its general ​Involucrum, a, and partial one, b, p. 246.f. 139. Cyme, Laurustinus, p. 237.f. 140. Panicle, Oat, p. 238.f. 141. Bunch, Common Vine, p. 239.
Calyx. f. 142. Perianthium, or Calyx properly so called, Dianthus deltoides, p. 245.f. 143. Involucrum, so called, in Anemone, p. 247.f. 144. Involucrum or Indusium of Ferns, p. 248.f. 145. One of the same separate, with a capsule and its ring.f. 146. Catkin of the Hasel-nut, p. 249.
# An introduction to physiological and systematical botany/Errata

ERRATA.
* Page 091 line 14 for 56 read 65.
* Page 226 line 18 read fragrant.
* Page 236 line 12 read resinifera.
* Page 240 line 17 read individual.
* Page 324 line 17 read graveolens.
* Page 350 line 16 read less.
# Anna Karenina (Garnett)/Part Three
### 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
* Chapter 20
* Chapter 21
* Chapter 22
* Chapter 23
* Chapter 24
* Chapter 25
* Chapter 26
* Chapter 27
* Chapter 28
* Chapter 29
* Chapter 30
* Chapter 31
* Chapter 32
# Anderson v. Carkins

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
135 U.S. 483
Anderson v. Carkins
J. M. Woolworth and John A. Casto, for plaintiffs in error.
A. H. Bowen, for defendant in error.
BREWER, 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
# Anderson v. Corall

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
263 U.S. 193
Anderson v. Corall
Argued: Oct. 4, 1923. --- Decided: Nov 12, 1923
Mr. Alfred A. Wheat, of New York City, for petitioner.
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
# Anderson v. Clune

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
269 U.S. 140
Anderson v. Clune
Argued: Oct. 5, 1925. --- Decided: Nov 16, 1925
Mr. Burgess W. Marshall, of Washington, D. C., for
appellant.
Mr. Justice SUTHERLAND 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
# Ante-Nicene Fathers/Volume III/Apologetic/The Shows, or De Spectaculis/Chapter XXIV

Chapter XXIV.
In how many other ways shall we yet further show that nothing which is peculiar to the shows has God’s approval, or without that approval is becoming in God’s servants? If we have succeeded in making it plain that they were instituted entirely for the devil’s sake, and have been got up entirely with the devil’s things (for all that is not God’s, or is not pleasing in His eyes, belongs to His wicked rival), this simply means that in them you have that pomp of the devil which in the “seal” of our faith we abjure. We should have no connection with the things which we abjure, whether in deed or word, whether by looking on them or looking forward to them; but do we not abjure and rescind that baptismal pledge, when we cease to bear its testimony? Does it then remain for us to apply to the heathen themselves. Let them tell us, then, whether it is right in Christians to frequent the show. Why, the rejection of these amusements is the chief sign to them that a man has adopted the Christian faith. If any one, then, puts away the faith’s distinctive badge, he is plainly guilty of denying it. What hope can you possibly retain in regard to a man who does that? When you go over to the enemy’s camp, you throw down your arms, desert the standards and the oath of allegiance to your chief:  you cast in your lot for life or death with your new friends.
# Ante-Nicene Fathers/Volume III/Apologetic/The Shows, or De Spectaculis/Chapter XXVI

Chapter XXVI.
Why may not those who go into the temptations of the show become accessible also to evil spirits? We have the case of the woman—the Lord Himself is witness—who went to the theatre, and came back possessed. In the outcasting, accordingly, when the unclean creature was upbraided with having dared to attack a believer, he firmly replied, “And in truth I did it most righteously, for I found her in my domain.” Another case, too, is well known, in which a woman had been hearing a tragedian, and on the very night she saw in her sleep a linen cloth—the actor’s name being mentioned at the same time with strong disapproval—and five days after that woman was no more. How many other undoubted proofs we have had in the case of persons who, by keeping company with the devil in the shows, have fallen from the Lord! For no one can serve two masters. What fellowship has light with darkness, life with death?
* ↑ [The exorcism. For the exorcism in Baptism, see Bunsen, Hippol. iii. 19.]
* ↑ See Neander’s explanation in Kaye, p. xxiii. But, let us observe the entire simplicity with which our author narrates a sort of incident known to the apostles. Acts xvi. 16.]
* ↑ Matt. vi. 24.
* ↑ 2 Cor. iv. 14.
# Ante-Nicene Fathers/Volume III/Apologetic/The Shows, or De Spectaculis/Chapter XXI

Chapter XXI.
The heathen, who have not a full revelation of the truth, for they are not taught of God, hold a thing evil and good as it suits self-will and passion, making that which is good in one place evil in another, and that which is evil in one place in another good. So it strangely happens, that the same man who can scarcely in public lift up his tunic, even when necessity of nature presses him, takes it off in the circus, as if bent on exposing himself before everybody; the father who carefully protects and guards his virgin daughter’s ears from every polluting word, takes her to the theatre himself, exposing her to all its vile words and attitudes; he, again, who in the streets lays hands on or covers with reproaches the brawling pugilist, in the arena gives all encouragement to combats of a much more serious kind; and he who looks with horror on the corpse of one who has died under the common law of nature, in the amphitheatre gazes down with most patient eyes on bodies all mangled and torn and smeared with their own blood; nay, the very man who comes to the show, because he thinks murderers ought to suffer for their crime, drives the unwilling gladiator to the murderous deed with rods and scourges; and one who demands the lion for every manslayer of deeper dye, will have the staff for the savage swordsman, and rewards him with the cap of liberty. Yes and he must have the poor victim back again, that he may get a sight of his face—with zest inspecting near at hand the man whom he wished torn in pieces at safe distance from him: so much the more cruel he if that was not his wish.
# Ante-Nicene Fathers/Volume III/Apologetic/The Shows, or De Spectaculis/Chapter XXVIII

Chapter XXVIII.
With such dainties as these let the devil’s guests be feasted. The places and the times, the inviter too, are theirs. Our banquets, our nuptial joys, are yet to come. We cannot sit down in fellowship with them, as neither can they with us. Things in this matter go by their turns. Now they have gladness and we are troubled. “The world,” says Jesus, “shall rejoice; ye shall be sorrowful.” Let us mourn, then, while the heathen are merry, that in the day of their sorrow we may rejoice; lest, sharing now in their gladness, we share then also in their grief. Thou art too dainty, Christian, if thou wouldst have pleasure in this life as well as in the next; nay, a fool thou art, if thou thinkest this life’s pleasures to be really pleasures. The philosophers, for instance, give the name of pleasure to quietness and repose; in that they have their bliss; in that they find entertainment: they even glory in it. You long for the goal, and the stage, and the dust, and the place of combat! I would have you answer me this question: Can we not live without pleasure, who cannot but with pleasure die? For what is our wish but the apostle’s, to leave the world, and be taken up into the fellowship of our Lord? You have your joys where you have your longings.
* ↑ John xvi. 20.
* ↑ Phil. i. 23.
# Ante-Nicene Fathers/Volume III/Apologetic/The Shows, or De Spectaculis/Chapter XXIII

Chapter XXIII.
Seeing, then, man’s own reflections, even in spite of the sweetness of pleasure, lead him to think that people such as these should be condemned to a hapless lot of infamy, losing all the advantages connected with the possession of the dignities of life, how much more does the divine righteousness inflict punishment on those who give themselves to these arts! Will God have any pleasure in the charioteer who disquiets so many souls, rouses up so many furious passions, and creates so many various moods, either crowned like a priest or wearing the colours of a pimp, decked out by the devil that he may be whirled away in his chariot, as though with the object of taking off Elijah? Will He be pleased with him who applies the razor to himself, and completely changes his features; who, with no respect for his face, is not content with making it as like as possible to Saturn and Isis and Bacchus, but gives it quietly over to contumelious blows, as if in mockery of our Lord? The devil, forsooth, makes it part, too, of his teaching, that the cheek is to be meekly offered to the smiter. In the same way, with their high shoes, he has made the tragic actors taller, because “none can add a cubit to his stature.” His desire is to make Christ a liar. And in regard to the wearing of masks, I ask is that according to the mind of God, who forbids the making of every likeness, and especially then the likeness of man who is His own image? The Author of truth hates all the false; He regards as adultery all that is unreal. Condemning, therefore, as He does hypocrisy in every form, He never will approve any putting on of voice, or sex, or age; He never will approve pretended loves, and wraths, and groans, and tears. Then, too, as in His law it is declared that the man is cursed who attires himself in female garments, what must be His judgment of the pantomime, who is even brought up to play the woman! And will the boxer go unpunished? I suppose he received these cæstus-scars, and the thick skin of his fists, and these growths upon his ears, at his creation! God, too, gave him eyes for no other end than that they might be knocked out in fighting! I say nothing of him who, to save himself, thrusts another in the lion’s way, that he may not be too little of a murderer when he puts to death that very same man on the arena.
* ↑ Matt. vi. 27.
* ↑ Deut. xxii.
# Ante-Nicene Fathers/Volume III/Apologetic/The Shows, or De Spectaculis/Chapter XXVII

Chapter XXVII.
We ought to detest these heathen meetings and assemblies, if on no other account than that there God’s name is blasphemed—that there the cry “To the lions!” is daily raised against us—that from thence persecuting decrees are wont to emanate, and temptations are sent forth. What will you do if you are caught in that heaving tide of impious judgments? Not that there any harm is likely to come to you from men: nobody knows that you are a Christian; but think how it fares with you in heaven. For at the very time the devil is working havoc in the church, do you doubt that the angels are looking down from above, and marking every man, who speaks and who listens to the blaspheming word, who lends his tongue and who lends his ears to the service of Satan against God? Shall you not then shun those tiers where the enemies of Christ assemble, that seat of all that is pestilential, and the very super incumbent atmosphere all impure with wicked cries? Grant that you have there things that are pleasant, things both agreeable and innocent in themselves; even some things that are excellent. Nobody dilutes poison with gall and hellebore: the accursed thing is put into condiments well seasoned and of sweetest taste. So, too, the devil puts into the deadly draught which he prepares, things of God most pleasant and most acceptable. Everything there, then, that is either brave, noble, loud-sounding, melodious, or exquisite in taste, hold it but as the honey drop of a poisoned cake; nor make so much of your taste for its pleasures, as of the danger you run from its attractions.
# Ante-Nicene Fathers/Volume III/Apologetic/The Shows, or De Spectaculis/Chapter XXV

Chapter XXV.
Seated where there is nothing of God, will one be thinking of his Maker? Will there be peace in his soul when there is eager strife there for a charioteer? Wrought up into a frenzied excitement, will he learn to be modest? Nay, in the whole thing he will meet with no greater temptation than that gay attiring of the men and women. The very intermingling of emotions, the very agreements and disagreements with each other in the bestowment of their favours, where you have such close communion, blow up the sparks of passion. And then there is scarce any other object in going to the show, but to see and to be seen. When a tragic actor is declaiming, will one be giving thought to prophetic appeals? Amid the measures of the effeminate player, will he call up to himself a psalm? And when the athletes are hard at struggle, will he be ready to proclaim that there must be no striking again? And with his eye fixed on the bites of bears, and the sponge-nets of the net-fighters, can he be moved by compassion? May God avert from His people any such passionate eagerness after a cruel enjoyment! For how monstrous it is to go from God’s church to the devil’s—from the sky to the stye, as they say; to raise your hands to God, and then to weary them in the applause of an actor; out of the mouth, from which you uttered Amen over the Holy Thing, to give witness in a gladiator’s favour; to cry “forever” to any one else but God and Christ!
# Ante-Nicene Fathers/Volume III/Apologetic/The Shows, or De Spectaculis/Chapter XX

Chapter XX.
How vain, then—nay, how desperate—is the reasoning of persons, who, just because they decline to lose a pleasure, hold out that we cannot point to the specific words or the very place where this abstinence is mentioned, and where the servants of God are directly forbidden to have anything to do with such assemblies! I heard lately a novel defence of himself by a certain play-lover. “The sun,” said he, “nay, God Himself, looks down from heaven on the show, and no pollution is contracted.” Yes, and the sun, too, pours down his rays into the common sewer without being defiled. As for God, would that all crimes were hid from His eye, that we might all escape judgment! But He looks on robberies too; He looks on falsehoods, adulteries, frauds, idolatries, and these same shows; and precisely on that account we will not look on them, lest the All-seeing see us. You are putting on the same level, O man, the criminal and the judge; the criminal who is a criminal because he is seen, and the Judge who is a Judge because He sees. Are we set, then, on playing the madman outside the circus boundaries? Outside the gates of the theatre are we bent on lewdness, outside the course on arrogance, and outside the amphitheatre on cruelty, because outside the porticoes, the tiers and the curtains, too, God has eyes? Never and nowhere is that free from blame which God ever condemns; never and nowhere is it right to do what you may not do at all times and in all places. It is the freedom of the truth from change of opinion and varying judgments which constitutes its perfection, and gives it its claims to full mastery, unchanging reverence, and faithful obedience. That which is really good or really evil cannot be ought else. But in all things the truth of God is immutable.
# Ante-Nicene Fathers/Volume III/Apologetic/The Shows, or De Spectaculis/Chapter XXII

Chapter XXII.
What wonder is there in it? Such inconsistencies as these are just such as we might expect from men, who confuse and change the nature of good and evil in their inconstancy of feeling and fickleness in judgment. Why, the authors and managers of the spectacles, in that very respect with reference to which they highly laud the charioteers, and actors, and wrestlers, and those most loving gladiators, to whom men prostitute their souls, women too their bodies, slight and trample on them, though for their sakes they are guilty of the deeds they reprobate; nay, they doom them to ignominy and the loss of their rights as citizens, excluding them from the Curia, and the rostra, from senatorial and equestrian rank, and from all other honours as well as certain distinctions. What perversity! They have pleasure in those whom yet they punish; they put all slights on those to whom, at the same time, they award their approbation; they magnify the art and brand the artist. What an outrageous thing it is, to blacken a man on account of the very things which make him meritorious in their eyes! Nay, what a confession that the things are evil, when their authors, even in highest favour, are not without a mark of disgrace upon them!
# Ante-Nicene Fathers/Volume III/Apologetic/The Shows, or De Spectaculis/Chapter XXIX

Chapter XXIX.
Even as things are, if your thought is to spend this period of existence in enjoyments, how are you so ungrateful as to reckon insufficient, as not thankfully to recognize the many and exquisite pleasures God has bestowed upon you? For what more delightful than to have God the Father and our Lord at peace with us, than revelation of the truth than confession of our errors, than pardon of the innumerable sins of our past life? What greater pleasure than distaste of pleasure itself, contempt of all that the world can give, true liberty, a pure conscience, a contented life, and freedom from all fear of death? What nobler than to tread under foot the gods of the nations—to exorcise evil spirits—to perform cures—to seek divine revealings—to live to God? These are the pleasures, these the spectacles that befit Christian men—holy, everlasting, free. Count of these as your circus games, fix your eyes on the courses of the world, the gliding seasons, reckon up the periods of time, long for the goal of the final consummation, defend the societies of the churches, be startled at God’s signal, be roused up at the angel’s trump, glory in the palms of martyrdom. If the literature of the stage delight you, we have literature in abundance of our own—plenty of verses, sentences, songs, proverbs; and these not fabulous, but true; not tricks of art, but plain realities. Would you have also fightings and wrestlings? Well, of these there is no lacking, and they are not of slight account. Behold unchastity overcome by chastity, perfidy slain by faithfulness, cruelty stricken by compassion, impudence thrown into the shade by modesty: these are the contests we have among us, and in these we win our crowns. Would you have something of blood too? You have Christ’s.