OpenLLM-France/wikimedia huggingface dataset:
# Ben King's Verse/Angeliny

Come right hyar, yo' Angeliny;
 Chile, yo' jes' gib me de blues.
What yo' doin'? tryin' to try me
 Warin' out dem bran new shoes?
Yase yo' is, 'deed yo' is,
 Doan yo' dar talk back to me,
Kase I know yo' is.
Whar' yo' gwine to play dis tennis?
 Who yo' playin' tennis wid ;
Playin' wid dat Irish Dennis,
 Well fo' yo,' chile, dat yo's hid.
Come right squar out Pom dar,
 Out Pom dar hin' dat dar bed;
Now, go comb yo' har.
Angeliny! Angeliny!
 Doan yo' hyar me callin' yo'?
Needn't tink dat yo' slip by me,
 Min', gal, I'se daid on tah yo'. Come right, squar in t'om dar,
 Yo' kaint play wid dem low white trash,
Now, my gal, see hyar.   Whar's yo' music edgecashun?
 Git to dat piannah dar
Play dat lubly strabaganzah
 Dat yo' calls de Maiden's Pra'r.
Lan' a-libin', chile, do yo'
 Want de folks in dis hyar neighbo'hood
Tink yo's Irish too?
# Ben King's Verse/Appearances

De man dat wahs de slickest tile  Doan draw de bigges' check; De riches' lookin' kin' ob sile  Doan yiel' de bigges' peck.
De hoss dat's highes' in de pool  Doan always win de race, Kase sometimes he's a little off,  An' sometimes held fo' place.
De bulldog wid de orn'ry jaw  Ain' half so bad to meet As dat dar yaller mungril cur  Dat's layin for yo' meat.
De mooley cow dat hists her leg  An' makes de milkmaid scream, Am jes' de bossie cow dat gives  De riches' kin' ob cream.
De mule dat hab de wicked eye  Ain' half so bad, now min'-- Look out for dat ole sleepy mule  Yo' 's walkin' 'roun' behin'.
# Ben King's Verse/Benton Harbor, Mich.

Sometimes I ain't a thing to do, an' so jist for the nonce, I think of things I didn't see out on Midway  Plaisance. Although they claimed 'at every tribe an' nation,  seems to me, Was represented, yit there's some I simply didn't  see. I went all through the Cairo Street, an' saw the Luxor  great, I saw the South Sea Islanders an' them from Congo  State, I saw the Patagonians, but, durn it all, my wish Was more to see them funny folks from  Benton Harbor, Mich.
I took in all the bildin's that was prom'nent on the  grounds, Got in with a C'lumbian guard and we jist went the  rounds. I says to him, "I'm here this week to take the hull  thing in; I might not git a chance to go against the thing agin. Outside o' horterculture an' some o' the smaller fruits I want to see them Wolverines at's still a-wearin'  boots. So don' show me no minin' er animals er fish, I'd rather see them curios from  Benton Harbor, Mich.
What d' I care for foreign folks 'at come from pagan  lands? I've heerd an' read enough of Paig, an' heerd the  tom-tom bands. I've seen enough of Egypt, 'n Algiers, 'nd ancient  Rome, An' now I'm jist a-spilin' for somepin' right 'round  home. Why, gosh all Friday! Take yer Turks an' all yer  foreign kit, I want to see them Wolverines, an' I ain't seen 'em  yit; Old Michigan I'm after; seems as if I heerd the  swish Of breakers like I used to in  Benton Harbor, Mich.
So comin' out from there I says, "We'll take another  route; Course you may know your bizness, but I know what  I'm about. I'm on a hunt fer friends jist now, not Japs er  Javanese, Or sore-eyed Esquimaux, er Coons, er bias-eyed  Chinese. I've heerd enough of 'Hot! hot! hot!' got frightened  at the roar 'Round Hagenbeck's, an' shook hands with the Sultan  of Johore Until I'm simply tired out, an' now my only  wish Is jist to see them old-time folks from  Benton Harbor, Mich."
I walked till I got dusty an' thought I'd like to  wash, When lookin' up I saw a tower--'twas Michigan,  by gosh! "Come on," I says, "I'll show you now some  folks you never saw, Human bein's from Muskegon, Dowagiac, an' Sagi-  naw; Them folks 'at raises celery 'way out in Kal'mazoo, Cassopolis, an' Globeville, an' Ypsilanti, too-- St. Joe an Berrien Centre." I guess I got my  wish, I jined the jays an' we went back to  Benton Harbor, Mich."
# Ben King's Verse/Cleopatra and Charmian

I'm dying, yes, Charmian, dying,
 I'm dying to stroll out awhile.
This eve we'll go down to the Cydnus
 And scare up some old crocodile.
I swear by the Priests of Serapis
 This Egypt just gives me the blues,
It seems that my only companions
 Are crocodiles, storks, and emus.
I'm so melancholy and stupid,
 Sweet maid should I drop in a doze,
I pray you loosen my sandals
 And pull off these long silken hose.
Bring me the asp in the lattice box
 That Tony caught down in the Nile.
Finch up his tail with a small carob stick
 And then let him wiggle awhile.
Last night my pet lion, Augustus,
 Was howling for something to eat— Why under the sun don't they feed him
 That slave with the pigeon-toed feet?
To-day you must polish those idols,
 The buhl-headed idols—and more,
Just see that those lubberly eunuchs
 Don't spit on my porphry floor.
You're getting infernally lazy
 And looking so peeked and white.
See here, miss! Does that jay from Memphis
 Think you can sit up every night?
I vow, I believe you're weak-minded,
 Your brain seems to be in a whirl,
Next week I'll go down to Miletus
 And look up a new hired girl.
Go bring me my old mother hubbard,
 And also those Indian balms;
Come, let us go down in the gardens
 And bask 'neath those lovely dhoum palms.
Bring also my pearl brooch and necklace,
 Dear, lazy, old Ethiope girl!
Some wine of Ramesian vintage
 I'll mix up a nectar of pearl.
We'll drink to Osiris and Isis
 The great Sphinx of Theban renown,
Old Cheops, the father of pyramids,
 The Ptolemies, then to the crown.
By Pthah! let us try the new poison
 On some of our new Roman stock.
I'd like to tip over some pyramid
 And give the old mummies a shock.
What's that? Who seeks for admission?
 Was that a fog horn I heard blow?
Can Tony be nearing the castle?
 Just look, Charmian dear, ere you go.
Have something good, dearie, for breakfast,
 But you know what pleases me most—
Some pelican's eggs, a la Cairo,
 And fried phenicopters on toast.
Remember about rising early,
 Get up with the wagtail at four.
So smother the glim in the hallway,
 And lock up the back kitchen door.
# Ben King's Verse/A Summer's Afternoon

'Twas the close of a summer's day, The sound of the flail had died away, The sun was shedding a lingering gleam, And the teakettle sung with its load of steam. The old clock ticked that hung on the wall And struck 'th the same old cuckoo call; Then oft I could hear the mournful bay Of some watch-dog far away. Then all ter onct piped in a jay. I just sot there with my senses gone, And the shadders of twilight a-creepin' on, With the eerie hum of the small pee-wees, Over there in the cedar trees, And the tinkle of bells in the marshy loam 'At told me the cows were coming home, And the sighing breeze came o'er the croft, But ah! comes a melody far more soft Than the troubled notes of a lydian lute Or the echoing strains of a fairy's flute; It bids me awaken and live and rejoice, 'Tis only the sound of Elviry's voice-- Like an angel's whisper it comes to me:-- "Wake up, you fool, and come to tea." An' it ain't in the spring er it ain't in the fall, But the close of a summer's day,  That's all.
# Ben King's Verse/Asphodel

Carest thou naught for me, lone Asphodel? Oh, flower! Shall all the summer days long gone Roll into space remembered not? What spell, Nay, more, what dream, what fantasy is this? E'en one small hour to gaze and love. 'Tis bliss Like Gyges knew behind the chamber door In days of old. Those mellow days of yore.
Ah, no, sweet flower, say not farewell, I pray; But let thine odor loiter yet a while, And linger thou beside my lonely way, Spreading thy perfume. And each tender leaf, Sparkling with dew, like tears in eyes of grief; Eager am I to pluck thee from thy stem, To have thee near, and in thy fragrance dwell, Trusting thee ever, fairy Asphodel.
# Ben King's Verse/Biography

Benjamin Franklin King, Jr., was born at St. Joseph Michigan, March 17, 1857, and died at Bowling Green, Kentucky, April 7, 1894. He was married Nov. 27, 1883, to Aseneth Belle Latham, of St. Joseph Michigan, by Professor David Swing at his residence in Chicago. The wife and two sons, Bennett Latham King and Spencer P. King, survive him.
While yet a child, music came to Ben King as an inspiration. His infant fingers touched the keys of a piano and a ripple of notes, strange and sweet, startled his parents into the consciousness that a great talent had been given unto him. How odd a boy he was--no one understood him. On the edge of the marsh he would sit during hours at a time, under the spell of the weird music amid the rushes. As he grew up, lacking the instincts that make men successful in business, he was pronounced a failure--not by those who had warmed themselves in the glow of his poetic nature, but by the man who believed that to turn over a dime and thereby to make a dollar of it was the most gracious faculty that could be bestowed upon a member of the human family. But when Ben King died, St. Joseph became more widely known in one day than hundreds of excursions and a thousand orchards had served to advertise it in the past. On that April morning, people living in the far East and the far West asked the question: "Where is St. Joseph?"
Ben King was not only a man of music; he was a poet, a gentle satirist, and a humorist of the highest order. Every company was brightened by his coming, every man felt better for having heard his quaint remarks. There was about him a droll, a charming irresponsibility--a Thomas Hood from Michigan.
I find, as I have found for the fiftieth time while striving to write these lines, that I am still too much under the shock caused by his death to write dispassionately of him. My judgment, the common sense that one should bring to bear upon such a subject, is obscured by the vivid picture of an early morning; and down a dark hallway I still hear a violent knocking--and then comes a throbbing silence, and out of that silence comes an excited whisper--"Ben King is dead."
Opie Read.
# Ben King's Verse/Baby Up at Battenberg's

Upon the death of the late Lord Tennyson, Mr. King fancied himself an applicant for the position of Poet Laureate and produced this poem as his recommendation to the Appointing Power.
Heerd 'bout what's happened? Why o' course ye has; Baby up at Battenberg's Hope it tain't the las'!
Doctor come at eight o'clock, Rig all spleshed with clay; Dad a trampin' up the hall, Skeery?--I sh'd say!
Kind o' still 'roun' the house, Folk on tiptoe walk Tell the door is open An' we hear a squawk!
Doctor whispers suthin'-- Daddy hollers: "No!" Doctor says, "Twelve pounder!" Daddy whoops out: "Sho!"
Daddy--happier'n a clam! Mother doin' well; Baby up at Battenberg's, Haven't ye heerd tell?
# Berry v. United States

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
312 U.S. 450
Berry v. United States
Argued: Feb. 4, 1941. --- Decided: March 3, 1941
Messrs. Ernest W. Gibson, Jr., of Brattleboro, Vt., and C. L. Dawson, of Washington, D.C., for petitioner.
Mr. Warner W. Gardner, of Washington, D.C., for respondent.
Mr. Justice BLACK 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
# Berryman v. Board of Trustees of Whitman College

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
222 U.S. 334
Berryman v. Board of Trustees of Whitman College
Argued: December 13, 1911. --- Decided: January 9, 1912
Messrs. Everett J. Smith and Lester S. Wilson for appellants.
[Argument of Counsel from pages 335-338 intentionally omitted]
Messrs. W. T. Dovell, Thomas Burke, and George Turner for appellee.
[Argument of Counsel from pages 338-342 intentionally omitted]
Mr. Chief Justice White 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
# Berthold v. Goldsmith

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
65 U.S. 536
Berthold v. Goldsmith
THIS case was brought up by writ of error from the Circuit Court of the United States for the district of Missouri.
The facts are stated in the opinion of the court.
It was argued by Mr. Blair for the plaintiffs in error, and by Mr. Carlisle, upon a brief filed by Mr. Badger and himself, for the defendant.
The reader can see from the head note and opinion that the arguments were closely connected with the facts of the case, without relating to any general principle of law.
Mr. Justice CLIFFORD deivered 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
# Berrying

May be true what I had heard
* Berrying in Poems (1847)
* Berrying in Poems (Household Edition, 1904)
# Atharva-Veda Samhita/Book VI/Hymn 53

53. For protection: to various gods.
[Bṛhachukra.—nānādāivatam. trāiṣṭubham: 1. jagatī.]
Found also in Pāipp. xix., and in other texts as noted under the several verses. Kāuç. uses the hymn (31. 9) in a remedial rite against boils etc.; also, in the kāmya rites (59. 28), with worship of heaven and earth, when valuables are lost; and in the savayajñas (66. 2), with v. 10, vii. 67, in a response; and, according to the comm. (the pratīka might also designate xii. i. 53), in the medhājanana ⌊10. 20⌋, with vi. 108, to accompany the partaking of some dish (milk-rice, comm.) and worshiping the sun. And vs. 2 occurs in the godāna ceremony (54. 2), with vii. 67, with wiping (the razor, comm.) thrice; and vs. 3 in the upanayana (55. 20), with vii. 97. 2, on releasing a cow. In Vāit., vs. 2 is employed in the agniṣṭoma (11. 15), near the beginning of the ceremony; and vs. 3 twice in the parvan sacrifice (4. 8, 17), once with the patnīsaṁyāja offerings, and once as the sacrificer strokes his face with his wetted hands.
Translated: Ludwig, p. 506; Griffith, i. 274.
1. Let both the sky now and the earth, forethoughtful—let the bright (çukrá) great one, by the sacrificial gift, rescue (pṛ) me; let the svadhā́ favor (anu-ci) [me, let] Soma, Agni; let Vāyu protect us, [let] Savitar and Bhaga.
For the embarrassing ma idám in a, Ppp. reads simply mā, which is better. TB., in its version of the verse (namely of a, b, c, ii. 7. 8$^2$, 16$^2$: each has a different d) has tvā instead, and inserts it again before pipartu; it also reads prácetasā at end of a, and bṛhád dákṣiṇā in b. "The bright one" is doubtless soma; the comm. explains it as sūrya, and to dakṣiṇayā supplies diçā. ⌊Cf. Bloomfield's remark on b at AJP. xvii. 409.⌋ The combination anu-ci, elsewhere unknown, must be the equivalent of anu-jñā or anu-man (the comm., anujānātu). Three of the pādas are triṣṭubh, but a has 13 syllables unless we contract me ’dam.
2. Again let breath, again let soul (ātmán) come unto us; again let sight, again let spirit (ásu) come unto us; let Vāiçvānara, our unharmed body-protector, stand between [us and] all difficulties.
3. We have become united with splendor, with fatness (páyas), with bodies (tanū́), with propitious mind; let Tvashṭar make for us here wider room; let him smooth down what of our body is torn apart.
This verse is found also in many other texts, its first half generally without variation; only PB. (i. 3. 9: this half-verse alone) has tapobhis for tanūbhis at end of a. VS. (ii. 24 et al.) has for c, d: tváṣṭā sudátro vi dadhātu rā́yó ‘nu mārṣṭu tanvò yád víliṣṭam, and the rest follow this rather than our text; only TA. (ii. 4. 1) has no átra in c, and TS. (i. 4. 44) no átra várivaḥ kṛṇotu; MS. (i. 3. 38 et al.) and ÇÇS. (iv. 11. 6) add nas (like AV.) after ánu in d, and MS. ends with víriṣṭam (TS., of course, has tanúvas). Ppp. has, in c, sudatro varivaṣ kṛ-, differing from all. The comm. renders anu mārṣṭu by hastena çodhayatu. ⌊Cf. von Schroeder's Tübinger Kaṭha-hss., p. 72.⌋
# Atharva-Veda Samhita/Book VI/Hymn 55

55. For various blessings.
[Brahman (?).—1. vāiçvadevī, jagatī; 2, 3. rāudryāu: 2. triṣṭubh; 3. jagatī.]
Not found in Pāipp., but in TS. (v. 7. 23-4) etc. as noted below. Used by Kāuç. (52. 1) in a rite for welfare, on going away; and vs. 2 is reckoned (note to 50. 13) to the rāudra gaṇa. With vs. 2, according to Vāit. 2. 16, are offered the prayājas in the parvan sacrifice; and with vs. 3 (8. 5), the initial and final homas in the āgrayaṇa.
Translated: Ludwig, p. 218; Griffith, i. 275.—As to cycles of lunar years, see Zimmer, p. 370.
1. The many paths, traveled by the gods, that go between heaven-and-earth—whichever of them shall carry [one] to unscathedness, to that one, O gods, do ye all here give me over.
The first half-verse is also iii. 15. 2 a, b. TS. begins yé catvā́raḥ patháyo, and ends b with viyánti (metrically better); its c is téṣāṁ yó ájyānim ájītim āváhāt; and in d it has nas for mā, and datta for dhatta. PGS. (iii. 1. 2) agrees with TS. except in this last point, and in combining yo ‘jyānim in c; MB. (ii. 1. 10) ⌊also agrees with TS. save that it⌋ has ajījim for ajītim. The comm. has datta, like TS., and it is the better reading. Both this verse and vs. 3 are incomplete as jagatī.
2. Hot season, winter, cool season, spring, autumn, rains—do ye set us in welfare (svitá); portion ye us in kine, in progeny; may we verily be in your windless shelter.
TS. and MB. (ii. 1. 11) read utá nas for çíçiras in a, end b with suvitáṁ no astu, and have, for c, d, téṣām ṛtūṇā́ḿ çatáçāradānāṁ nivātá eṣām ábhaye syāma. ⌊See also MGS. ii. 8. 6 a, and p. 158, s.v. hemanto. PGS. (iii. 2. 2) follows TS. except that it ends with vasema and has for b çivā varṣā abhayā çaran naḥ.⌋
3. Unto the idā-year, the pari-year, the sam-year, pay ye great homage; may we be in the favor of these worshipful ones, likewise in their auspicious well-willing.
TS. begins with the idvatsara or id-year (in the form iduvat-), and has, for d, jyóg ájītā áhatāḥ syāma; MB. (ii. 1. 12) differs from it only in the form idvat-; PGS. (iii. 2. 2) also agrees except in giving in a the whole series of five year-names of the cycle: saṁv-, pariv-, idāv-, id-vatsarāya, and vatsarāya. Our latter half-verse occurs repeatedly in RV. (e.g. iii. 1. 21 c, d*), and once more in AV. (xviii. 1. 58 c, d). Ppp. xvii. 6. 15 enumerates in succession ṛtavas, ārtavās, and idā-, anu-, pari-, and samvatsarās. The comm. quotes from an unknown source the following verse: cāndrāṇām prabhavādīnām pañcake-pañcake yuge: sam-parī-’dā-’nv-id-ityetacchabdapūrvās tu vatsarās. *⌊With slight changes; and verbatim at x. 14. 6.⌋
# Atharva-Veda Samhita/Book VI/Hymn 48

48. To the deities of the three daily libations.
[⌊?⌋—mantroktarṣidevatyam. āuṣṇiham.]
⌊Not metrical.⌋ Not found in Pāipp., but occurs in ÇB. (xii. 3. 4$^{3-5}$), TS. iii. 2, 1$^1$, PB. i. 3. 8 and 5. 12, 15, GB. (i. 5. 12-14), ÇÇS. (vi. 8. 10-12), and KÇS. (xiii. 1. 11). Used by Kāuç. (56. 4), in the upanayana ceremony, as the teacher gives and the pupil accepts a staff; and again (59. 26) in the kāmya rites, with vi. 40: see the latter; ⌊and again (59. 27), alone, with delivering a staff to one consecrated or to a Vedic student;⌋ and Keç. ⌊schol. to 16. 8⌋ regards the hymn as going with hymn 40 in the battle incantations. In Vāit. it is employed with the preceding hymn (see the latter), and also (17. 10) at an earlier part of the agniṣṭoma, with the savanas ⌊in the verse-order 1, 3, 2⌋.
Translated: Florenz, 309 or 61; Griffith, i. 271.—Treated at length by Bloomfield, JAOS. xvi. 3 ff., 23; or Festgruss an Roth, p. 149 ff. Cf. also JAOS. xix., 2d half, p. 11.
1. A falcon art thou, with gāyatrá for meter; I take hold after thee; carry me along to welfare at the close (udṛ́c) of this offering: hail!
All the other texts read sám pāraya for sáṁ vaha, and ÇB.TS.PB.GB.KÇS. end there; ÇÇS. adds our further refrain, but with udṛcam (for -ci), and omitting svāhā; ÇÇS. also adds patvā after asi at the beginning, in all the three verses. The comm. regards the sacrifice itself as addressed in each verse. He says of udṛci: uttamā ’vasānavartiny ṛg udṛk. The metrical definitions of the Anukr. are so far correct that the verses can be read as 28 syllables.
2. A Ribhu art thou, with jágat for meter; I take hold etc. etc.
All the other texts put this verse last, as it properly belongs. ÇB.TS.GB. end all three verses in the same way; CCS. omits the refrain after the first verse, but states that it is the same in the others; KÇS. ends also with -chandās in the second and third verses. Instead of ṛbhúr asi, TS. has sághā ’si (jágatīchandās), GB. and PB. have svaro ‘si gayo ‘si, and ÇÇS. has sakhā ‘si patvā.
3. A bull art thou, with triṣṭúbh for meter; I take hold etc. etc.
At the beginning of this verse the authorities vary greatly: ÇB.TS.KÇS. have suparṇò ‘si; ÇÇS. the same, with patvā added (as in the other verses); PB. vṛṣako ‘si; GB. samrāḍ asi. The comm. identifies the "bull" with Indra.
# Atharva-Veda Samhita/Book VI/Hymn 52

52. For deliverance from unseen pests.
[Bhāgali.—mantroktabahudevatyam. ānuṣṭubham.]
Also found in Pāipp. xix. (in the verse-order 1, 3, 2). The first two verses are RV. i. 191. 9, 4. Used by Kāuç. (31-8) in a remedial rite against demons.
Translated: Griffith, i. 273.—See also Henry, Mém. Soc. Ling., ix. 241 top, and 239.
1. The sun goes up from the sky, burning down in front the demons; he, the Āditya, from the mountains, seen of all, slayer of the unseen.
All the mss. read -jū́rvat at end of b, but both editions make the nearly unavoidable emendation to -van, which the comm. also reads. The first half-verse in RV. is very different: úd apaptad asāú sū́ryaḥ purú víçvāni jū́rvan (should be víçvā nijū́rvan? ⌊rather, víçvāni nijū́rvan?⌋). Ppp. has vivāni jūrvan, and, for c, ādityaṣ parvatāṅ abhi. The "unseen" in d are, according to the comm., the demons and piçācas and the like. ⌊Whitney's M. reads -jū́rvan.⌋
​2. The kine have sat down in the stall; the wild beasts have gone to rest (ni-viç); the waves of the streams, the unseen ones, have disappeared (ni-lip).
For c, RV. has ní ketávo jánānām, and again Ppp. agrees with it. The comm. takes alipsata as impf. of the desiderative of root labh (nitarāṁ labdhum āicchati)!
3. The life (ā́yus)-giving, inspired (vipaçcít), famous plant of Kaṇva, the all-healing one, have I brought; may it quench this man's unseen ones.
Ppp. begins a with āyurvidam, and c with aharṣam. SPP. has, in c, ā́ ’bhāriṣam, although it is both ungrammatical and unmetrical, because nearly all his authorities read so (the comm. gives -rṣam), as do part of ours (H.D.R.). ⌊As to Kanva's plant, cf. iv. 19. 2.⌋