OpenLLM-France/wikimedia huggingface dataset:
# Olmsted v. Olmsted

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
216 U.S. 386
Olmsted v. Olmsted
Argued: January 25, 1910. --- Decided: February 21, 1910
Mr. Mortimer W. Byers for plaintiffs in error.
[Argument of Counsel from pages 386-388 intentionally omitted]
Messrs. Charles H. Luscomb and Read G. Dilworth for defendants in error.
[Argument of Counsel from pages 388-390 intentionally omitted]
Mr. Justice Day 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
# Over Five Seas and Oceans, From New York to Bangkok, Siam, and Return/Preface

Preface.
This little story of a few years residence and travel in the East has been written at the solicitation of the author's friends. It makes no claim to great literary distinction, nor does it aspire to rank among the chef d'œuvres of the world of books. It is the plain, unvarnished story of the experiences of a Yankee in the Orient, who presents the illustrations and the printed matter from memory, after a lapse of twenty-seven years, which he trusts is a sufficient apology for all errors.
# Over There

* "Over There", original sheet music (1917).
* "Over There" in The Canadian Soldiers' Song Book (c. 1917)
# Over There (1917)

* related portals: WW1, Sheet music.
* sister projects: Wikipedia article, Commons category, Wikidata item.
"Over There" is a 1917 song popular with United States soldiers in both world wars. It was written by George M. Cohan during World War I. Notable early recordings include versions by Nora Bayes, Enrico Caruso, Billy Murray, and Charles King.Warning: template has been deprecated.
Johnnie get your gun George M. Cohan Enrico Caruso Over There 1.jpg Enrico Caruso - Over There.ogg
[verse] Johnnie get your gun, Get your gun, get your gun, Take it on the run, On the run, on the run, Hear them calling you and me Every son of liberty
Hurry right away, No delay, go today, Make your daddy glad To have had such a lad, Tell your sweetheart not to pine, To be proud her boy's in line.
[refrain] Over there Over there Send the word, send the word over there That the Yanks are coming, The Yanks are coming, The drums rum-tumming everywhere.
So prepare Say a pray'r Send the word, send the word to beware. We'll be over, We're coming over, And we won't come back Till it's over over there.
This work is in the public domain in the United States because it was published before January 1, 1929.
The longest-living author of this work died in 1942, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 81 years or less. 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.
Public domainPublic domainfalsefalse
# Over Hill, Over Dale

Song from A Midsummer Night's Dream, Act 2, scene 1.

### Versions in A Midsummer Night's Dream

See Midsummer Night's Dream (Shakespeare) for list of editions.

### Other versions

* "Fairy Land (i)" in the Oxford Book of English Verse 1250-1900 (ed.) by Arthur Quiller-Couch (1931).
* "Fairy Land (i)" in the Oxford Book of English Verse 1250-1918 (ed.) by Arthur Quiller-Couch (1940).
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
# Over the Hills and Far Away (traditional song)

"Over the Hills and Far Away", also known as "Tom, the Piper's Son", is a traditional British song, dating back to at least the late 17th century.
* "Tom, the Piper's Son" in A Book of Nursery Songs and Rhymes (1895)
* "Over the Hills and far away" in The Baby's Opera (1900)
* "Tom he was a piper's son" in A Book of Nursery Rhymes (1901)
# Over the Hills and Far Away

* Search for titles containing or beginning with: "Over the Hills and Far Away."
* sister projects: Wikipedia article, Wikidata item.
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.
* "Over the Hills and Far Away", traditional song
* "Over the hills and far away", a poem by Josephine Daskam Bacon
* "Over the Hills and Far Away", a poem by Dinah Maria Craik
* "Over the Hills and Far Away", a poem by Eugene Field
# Over the Range

Little bush maiden, wondering-eyed, Playing alone in the creek-bed dry, In the small green flat on every side Walled in by the Moonbi ranges high; Tell me the tale of your lonely life 'Mid the great grey forests that know no change. "I never have left my home," she said, "I have never been over the Moonbi Range.
"Father and mother are long since dead, And I live with granny in yon wee place." "Where are your father and mother?" I said. She puzzled awhile with thoughtful face, Then a light came into the shy brown face, And she smiled, for she thought the question strange On a thing so certain -- "When people die They go to the country over the range."
"And what is this country like, my lass?" "There are blossoming trees and pretty flowers And shining creeks where the golden grass Is fresh and sweet from the summer showers. They never need work, nor want, nor weep; No troubles can come their hearts to estrange. Some summer night I shall fall asleep, And wake in the country over the range."
Child, you are wise in your simple trust, For the wisest man knows no more than you. Ashes to ashes, and dust to dust: Our views by a range are bounded too; But we know that God hath this gift in store, That, when we come to the final change, We shall meet with our loved ones gone before To the beautiful country over the range.
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.
Public domainPublic domainfalsefalse
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book I

Book I.
Of the Dress of the Monks.

## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part III/Conference XXIV/Chapter 9

Chapter IX.
That those need not fear the neighbourhood of their kinsfolk, who can emulate the mortification of Abbot Apollos.
But that you may be able fairly to measure the amount of your strength by a certain test of strictness I will point out to you what was done by a certain old man; viz., Abbot Apollos that if your secret scrutiny of your heart decides that you are not behind this man in purpose and goodness, you may venture on remaining in your country and living near your kinsfolk without detriment to your purpose or injury to your mode of life, and be sure that neither the feeling of nearness nor your love for the district can interfere with the strictness of this humble lot, which not only your own will but the needs also of your pilgrimage enforce upon you in this country. When then his own brother had come to this old man, whom we have mentioned, in the dead of night, begging him to come out for a little while from his monastery, to help him to rescue an ox, which as he sadly complained had stuck in the mire of a swamp a little way off, because he could not possibly rescue it alone, Abbot Apollos stolidly replied to his entreaties: “Why did you not ask our younger brother who was nearer to you as you passed by than I?” and when the other, thinking that he had forgotten the death of his brother who had been long ago buried, and that he was almost weak in his mind from excessive abstinence and continual solitude, replied: “How could I summon one who died fifteen years ago?” Abbot Apollos said: “Don’t you know that I too have been dead to this world for twenty years, and that I can’t from my tomb in this cell give you any assistance in what belongs to the affairs of this present life? And Christ is so far from allowing me ever so little to relax my purpose of mortification on which I have entered, for extricating your ox, that He did not even permit the very shortest intermission of it for my father’s funeral, which would have been undertaken much more readily properly and piously.” And so do ye now search out the secrets of your breast and carefully consider whether you also can continually preserve such strictness of mind with regard to your kinsfolk, and when you find that you are like him in this mortification of soul, then at last you may know that in the same way the neighbourhood of your kinsfolk and brothers will not hurt you, when, I mean, you hold that though they are very close to you, you are dead to them, in such a way that you suffer neither them to be benefited by your assistance, nor yourselves to be relaxed by duties towards them.

## Footnotes

* ↑ Cf. the note on II. xiii.
* ↑ Cf. the note on XIX. iii.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part III/Conference XXIV/Chapter 8

Chapter VIII.
The answer that all things are not suitable for all men.
Abraham: Sometimes we see bad precedents taken from good things. For if a man ventures to do the same thing as another, but not with the same mind and purpose, or not with equal goodness, he will immediately fall into the snares of deception and death through the very things from which others gain the fruit of eternal life: As that strong armed lad matched with the warlike giant in the combat would certainly have found, if he had been clad in the heavy armour of Saul fit only for men; and that by which one of stronger age would have laid low countless hosts of foes, would only have brought certain danger to the stripling, had he not with prudent discretion chosen the sort of weapons suitable to his youth, and armed himself against his foul foe not with breastplate and shield, with which he saw that others were equipped, but with those weapons with which he was able to fight. Wherefore it is right for each one of us first to consider carefully the measure of his powers and in accordance with its limits, to choose what system he pleases, because though all are good, yet all things cannot be fit for all men. For we do not assert that because the anchorite’s life is good, it is therefore suited for everybody: for by many it is felt to be not only useless, but even injurious. Nor because we are right in taking up the system of the Cœnobium and the pious and praiseworthy care of the brethren, do we therefore consider that it ought to be followed by everybody. So also the fruits of the care of
strangers are very plentiful, but this cannot be taken up by everybody without loss of patience. Further, the systems of your country and of this must first be weighed against each other; and then the powers of men gathered from the constant occurrence of their virtues or vices must be severally weighed in the opposite scales. For it may happen that what is difficult or impossible for a man of one nation in the case of others is somehow turned by ingrained habit into nature: just as some nations, separated by a wide difference of region, can bear tremendous force of cold or heat of the sun without any covering of the body, which certainly others who have no experience of that inclement sky, could not possibly endure, however strong they may be. So also do you who with the utmost efforts of mind and body are trying in this district to get the better of the nature of your country in many respects, diligently consider whether in those regions which, as report says, are frozen, and bound by the cold of excessive unbelief, you could endure this nakedness, if I may so term it. For to us the fact that our holy life is of long standing has almost naturally imparted this fortitude in our purpose, and if we see that you are our equals in virtue and constancy, you in like manner need not shun the neighbourhood of your kinsfolk and brethren.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Prolegomena

Prolegomena.

## Contents

* Chapter I
* Chapter II
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books

The Twelve Books of John Cassian
on the
Institutes of the Cœnobia,
and the
Remedies for the Eight Principal Faults.

## Contents

* Book I
* Book II
* Book III
* Book IV
* Book V
* Book VI
* Book VII
* Book VIII
* Book IX
* Book X
* Book XI
* Book XII
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part III/Preface

Preface.
When by the help of the grace of Christ I had published ten Conferences of the Fathers, which were composed at the urgent request of the most blessed Helladius and Leontius, I dedicated seven others to Honoratus, a Bishop blessed in name as well as merits, and also to that holy servant of Christ, Eucherius. The same number also I have thought good to dedicate now to you, O holy brothers, Jovinianus, Minervius, Leontius, and Theodore. Since the last named of you founded that holy and splendid monastic rule in the province of Gaul, with the strictness of ancient virtue, while the rest of you by your instructions have stirred up monks not only before all to seek the common life of the Cœnobia, but even to thirst eagerly for the sublime life of the anchorite. For those Conferences of the best of the fathers are arranged with such care, and so carefully considered in all respects, that they are suited to both modes of life whereby you have made not only the countries of the West, but even the isles to flourish with great crowds of brethren; i.e., I mean that not only those who still remain in congregations with praiseworthy subjection to rule, but those also who retire to no great distance from your monasteries, and try to carry out the rule of anchorites, may be more fully instructed, according as the nature of the place and the character of their condition may require. And to this your previous efforts and labours have especially contributed this, that, as they are already prepared and practiced in these exercises, they can more readily receive the precepts and institutes of the Elders, and receiving into their cells the authors of the Conferences together with the actual volumes of the Conferences and talking with them after a fashion by daily questions and answers, they may not be left to their own resources to find that way which is difficult and almost unknown in this country, but full of danger even there where well-worn paths and numberless instances of those who have gone before are not wanting, but may rather learn to follow the rule of the anchorite’s life taught by their examples, whom ancient tradition and industry and long experience have thoroughly instructed.

## Footnotes

* ↑ See the introduction p. 189.
# Omniana/Volume 1/Burial Grounds

163. Burial Grounds.
The town of Tarma in Peru, is said to have been subject to a pestilential fever which returned annually, and frequently left a pain in the side behind it, and proved eventually fatal. De Juan Maria de Galvez, the Governor of that town, and its district, conjectured that it proceeded from the vile custom of burying ​the dead in the church. He therefore, not without great opposition, succeeded in abolishing this practice, and set apart a large burying ground, or Campo Santo, as it is called, about three musket shots from the town. From that time the fever has ceased to appear... Tarma stands in a spot which is so surrounded with mountains as to be absolutely unventilated;.. its unhealthiness had always been imputed to its situation, and it had obtained the name of el pais de las tercianas,.. the country of tertians.
Mercurio Peruana, Enero 27, 1791, T. 1, f.57.
I do marvail, says good old Bishop Latimer, that London, being so rich a city, hath no burying place without, for no doubt it is an unwholsome thing to bury within the city, specially at such a time when there be great sicknesses, and many die together. I think verily that many a man taketh his death in Paul's Church-yard; and this I speak ​of experience; for I myself when I have been there in some mornings to hear the sermons, have felt such an ill-favoured unwholesome savour, that I was the worse for it a great while after. And I think no less but it is the occasion of much sickness and diseases.
# Omniana/Volume 1/Cap of Liberty

111. Cap of Liberty.
Those who hoped proudly of human nature, and admitted of no distinction between Christians and Frenchmen, ​regarded the first constitution as a colossal statue of Corinthian brass, formed by the fusion and commixture of all metals in the conflagration of the state.—But there is a common fungus, which so exactly represents the pole and cap of Liberty, that it seems offered by Nature herself as the appropriate emblem of Gallic Republicanism... Mushroom patriots with a mushroom Cap of Liberty!
# Omniana/Volume 1/Bishop Berkeley

133. Bishop Berkeley.
A journal of his travels in Italy, and many other of his papers, remain unpublished. His grandson, George Monck Berkeley, had he lived, would have given them to the public. I know not what is become of them since the family has been extinct, but of such a man, not a relick should be lost.
# Omniana/Volume 1/Bulls

113. Bulls.
Novi ego aliquem qui dormitabundus aliquando pulsari horam quartam audiverit, et sic numeravit, una, una, una, una; ac tum præ rei absurditate, quam animâ concepiebat exclamavit, Næ! delirat Horologium! Quater pulsavit horam unam.
I knew a person who during imperfect sleep, or dozing as we say, listened to the clock as it was striking four, and as it struck, he counted the four, one, one, one, one; and then exclaimed, Why, the ​clock is out of its wits: it has struck one four times over.
This is a good exemplification of the nature of Bulls, which will be found always to contain in them a confusion of (what the Schoolmen would have called) Objectivety with Subjectivety, in plain English, the impression of a thing as it exists in itself and extrinsically, with the idea which the mind abstracts from the impression. Thus, number, or the total of a series, is a generalization of the mind, an ens rationis not an ens reale. I have read many attempts at a definition of a Bull, and lately in the Edinburgh Review, but it then appeared to me, that the definers had fallen into the same fault with Miss Edgeworth in her delightful essay on Bulls, and given the definition of the genus, Blunder, for that of the particular species, Bull. I venture therefore to propose the following: a Bull consists in a mental juxtaposition of incongruous ideas with the ​sensation, but without the sense, of connection. The psychological conditions of the possibility of a Bull, it would not be difficult to determine; but it would require a larger space than can be afforded in the Omniana, at least more attention, than our readers would be likely to afford.
There is a sort of spurious bull, which consists wholly in mistake of language, and which the closest thinker may make, if speaking in a language of which he is not master.
# Omniana/Volume 1/Cauda Diaboli

8. Cauda Diaboli.
All painters represent the devil with a tail and in one of the prints to the Dutch translation of Bunyan's Holy War, it may be seen in what manner his breeches maker accommodates it. Pereant qui ante nos nostra dixissent,.. might be said on this occasion by the author of that stanza in the Devil's Thoughts, which describes this convenient tail-hole. But ​though poets and painters agree that he wears a tail, and that it is in that place where tails are more appropriate than in the situation where the barber places them; and though many sinners, and still more saints who have seen him, have noticed this appendage, it is not so generally known how he came by it. It grew at his fall, as an outward and visible token that he had lost the rank of an angel, and was fallen to the level of a brute.
Vieyra. Serm. t. 11. p. 291
# Omniana/Volume 1/Bishop Kenn

104. Bishop Kenn.
Of Bishop Kenn Mrs. Berkeley has preserved some interesting anecdotes. They come on good authority, for ​Shotesbrook, the house of her grandfather Mr. Cherry, was a second home to the Bishop.
"When Charles the II. went down to Winchester with his court, the house of Dr. Kenn was destined to be the residence of Mrs. Gwynne. The good little man declared that she should not be under his roof. He was steady as a rock. The intelligence was carried to the King, who said, well then, Nell must take a lodging in the city. All the court divines &c. were shocked at Dr. Kenn's strange conduct, saying, that he had ruined his fortune, and would never rise in the church. Some months after, the bishopric of Bath and Wells becoming vacant, the minister, &c. recommended (as is always usual I suppose) some learned pious divines, to which the king answered, no, none of them shall have it I assure you; what is the name of that little man at Winchester that would not let Nell Gwynne lodge at his house? Dr. ​Kenn, please your Majesty: Well, he shall have it then: I resolved that he should have the first Bishopric that fell, if it had been Canterbury.—Just after the deprivation of the Bishops, a gentleman meeting Bishop Kenn, began condoling with his Lordship, to which he merrily replied, God bless you, my friend, do not pity me now, 'my father lived before me;' he was an honest farmer, and left me twenty pounds a year, thank God.—The bishop every morning made a vow that he would not marry that day. Mr. Cherry used frequently on his entering the breakfast room to say, well, my good Lord, is the resolution made this morning? Oh yes Sir, long ago."
# Omniana/Volume 1/Blackguard

94. Blackguard.
Johnson derives this cant term, as he calls it, from black and guard, without attempting to explain their combination. Cant-words, above all others, have their origin in some strong figure of speech, or striking metaphor, and I believe the etymology of this is accidentally given by that strangest of all strange writers Stanihurst, in his explanation of an analogeous word among his own countrymen. "Kerne, he says, signifieth (as noble men of deep judgement informed me) a shower of hell, because they are taken for no better than for rakehells, or the devil's black guard, by reason of the stinking stir they keep, wheresoever they be."
Holinshed, vol. 6, p. 68.
As Chaucer has been called the well of English undefiled, so might Stanihurst be denominated the common sewer of the language. He is, however, a very entertaining, and to a philologist, a very instructive writer. His version of the ​four first books of the Æneid, is exceedingly rare, and deserves to be reprinted for its incomparable oddity. It seems impossible that a man could have written in such a style without intending to burlesque what he was about, and yet it is certain that Stanihurst seriously meant to write heroic poetry.