OpenLLM-France/wikimedia huggingface dataset:
# Indian Home Rule (1919 edition)/Discontent and Unrest

CHAPTER III.
Discontent and Unrest
Reader: Then you consider Partition to be a cause of the awakening? Do you ​welcome the unrest which has resulted from it?
Editor: When a man rises from sleep, he twists his limbs and is restless. It takes some time before he is entirely awakened. Similarly, although the partition has caused an awakening, the comatose has not yet disappeared. We are still twisting our limbs and still restless, and just as the state between sleep and awakening must be considered to be necessary, so may the present unrest in India be considered a necessary and, therefore, a proper state. The knowledge that there is unrest will, it is highly probable, enable us to outgrow it. Rising from sleep, we do not continue in a comatose state, but, according to our ability, sooner or later, we are completely restored to our senses. So shall we be free from the present unrest which no one likes.
Reader: What is the other form of unrest?
Editor: Unrest is, in reality, discontent. The latter is only now described as unrest. During the Congress-period it was labelled discontent; Mr. Hume always said, that the spread of discontent in India was necessary. ​This discontent is a very useful thing. So long as a man is contented with his present lot, so long is it difficult to persuade him to come out of it. Therefore it is that every reform must be preceded by discontent. We throw away things we have, only when we cease to like them. Such discontent has been produced among us after reading the great works of Indians and Englishmen. Discontent has led to unrest, and the latter has brought about many deaths, many imprisonments, many banishments. Such a state of things will still continue. It must be so. All these may be considered good signs, but they may also lead to bad results.
# Indian Home Rule

* Search for titles containing or beginning with: "Indian Home Rule."
* sister projects: 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.
* 1919 edition: Indian Home Rule (transcription project)
* 1922 edition: Indian Home Rule
* 1938 edition: Hind Swaraj
# Hunt v. Blackburn (127 U.S. 774)/Opinion of the Court

Cite as: Hunt v. Blackburn, 127 U.S. 774 (1888)
* Court Documents
* Case Syllabus
* Opinion of the Court
* Linked case(s):
* 128 U.S. 464 131 U.S. 403
Mr. Justice Miller: After an examination of the record in this case, which was submitted on printed arguments, we [p775] have not been able to find any evidence of the value of the land in controversy, which is the subject of this suit. It is therefore
Dismissed for want of jurisdiction.
Mr. Haskell, on the 26th April, 1888, submitted a motion to reinstate the cause, accompanied by affidavits of the value of the property in dispute.
No appearance for opposition.
Mr. Justice Miller: This case was dismissed by the court on April 9, 1888, because there was no evidence of there being a sufficient amount in controversy to give this court jurisdiction. A motion is now made to reinstate it, and affidavits submitted on the part of the appellant intended to show that the value of the land in controversy is over $5000. Although notice was given to the opposite party by telegraph, there has been no sufficient opportunity or time for them to produce counter affidavits, nor are we entirely satisfied with the sufficiency of those produced by the appellant. This motion to reinstate the case is, therefore, continued until the next term of the court, with leave for either party to ifie additional affidavits on this subject.
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
# Hunt v. Blackburn (131 U.S. 403)/Opinion of the Court

Cite as: Hunt v. Blackburn, 131 U.S. 403 (1889) (per curiam).
* Court Documents
* Case Syllabus
* Per Curiam Opinion of the Court
* Linked case(s):
* 127 U.S. 774 128 U.S. 464
Per curiam: It is ordered that
The decree of this court of November 26, 1888, be made absolute against the heirs and representatives of Sallie S. Blackburn, deceased.
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
# Hunt v. Crumboch

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
325 U.S. 821
HUNT et al. v. CRUMBOCH et al.
Argued: March 2, 1945. --- Decided: June 18, 1945
See 66 S.Ct. 10.
Messrs. Peter P. Zion and Hirsh W. Stalberg, both of Philadelphia, Pa., for petitioners.
Mr. William A. Gray, of Philadelphia, Pa., for respondents.
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
# In Maremma/Volume 3/Chapter 48

CHAPTER XLVIII.
E stood mute and motionless awhile. Then, as the truth was borne in on him, tears gushed from his eyes like rain, and he laughed long and laughed loud, as madmen do.
He never doubted her.
He sprang up the stone steps, and leapt into the open air: into that light of day which he had been forbidden to see so long.
To stand erect there, to look over the plains, to breathe, and move, and gaze, and stretch his arms out to the infinite spaces of the sea and sky—this alone was so intense a joy that he felt mad with it.
Never again to hide with the snake and the fox; never again to tremble as his ​shadow went beside him on the sand; never to waste the sunlit hours hidden in the bowels of the earth: never to be afraid of every leaf that stirred, of every bird that flew, of every moonbeam that fell across his path!—he laughed and sobbed with the ecstasy of his release.
'O God, Thou hast not forgotten!' he cried in that rapture of freedom.
All the old childish faiths that had been taught to him by dim old altars in stately Mantuan churches came back to his memory and heart.
On the barren rock of Gorgona he had cursed and blasphemed the Creator and creation of a world that was hell; he had been without hope; he had derided all the faiths of his youth as illusions woven by devils to make the disappointment of man the more bitter.
But now, in the sweetness of his liberty, all the old happy beliefs rushed back to him; he saw deity in the smile of the seas, in the light upon the plains.
He was free!
He laughed again, as children do in utter gladness, the great tears coursing down his cheeks.
​Man had remembered him, and God released him!
He was so happy.
Only through his heart one sharp pang shot, as though a dagger pierced it.
They could give him back his freedom and his youth, but never more could life return to that dead woman slain, in the season of her youth, by the waters of Mantua.
Layout 2
# Hippolytus (Euripides)

* related portals: Ancient Greek drama.
* sister projects: Wikipedia article, Commons category, Wikidata item.
Ἱππόλυτος (Hippolytos, Latin: Hippolytus) is a tragedy by Euripides, first produced in 428 BCE when it won first prize as part of a trilogy.
English-language translations of Ἱππόλυτος include:
* Hippolytus, translated by Robert Potter (1781, 1783) 1st ed.
* Hippolytus, translated by T. A. Buckley (1858)
* Hippolytus, translated from the Paley text by E. P. Coleridge in The Plays of Euripides (1891) 1910 printing
* Hippolytus, translated by Arthur S. Way in The Tragedies of Euripides, in English verse (1894)
* The Hippolytus of Euripides, translated by Gilbert Murray (1902)
This work is in the public domain worldwide because the author died at least 100 years ago. Translations of this work may be copyrighted.
Public domainPublic domainfalsefalse
# Hira Singh: When India Came to Fight in Flanders

* information about this edition.
* sister projects: Wikipedia article, Wikidata item.
Hira Singh (or Hira Singh: When India Came to Fight in Flanders) is a short novel by Talbot Mundy, originally published (under the title Hira Singh's Tale) as a four-part serial in Adventure Magazine in October and November 1917, and published in book form in 1918 by Cassell (London) and Bobbs-Merrill (Indianapolis). The hero of the story is a Sikh officer, Ranjoor Singh, an earlier adventure of whom is recounted in the novel The Winds of the World (1915).Warning: template has been deprecated. Frontispiece by Joseph Clement Coll
The Germans cheered and laughed, but we made never a sound.
HIRA SINGH WHEN INDIA CAME TO FIGHT IN FLANDERS
By TALBOT MUNDY
Author of King—of the Khyber Rifles, The Winds of the World, etc.
ILLUSTRATED BY J. CLEMENT COLL
McKINLAY, STONE & MACKENZIE, NEW YORK
PREFACE
I take leave to dedicate this book to Mr. Elmer Davis, through whose friendly offices I was led to track down the hero of these adventures and to find the true account of them even better than the daily paper promised.
Had Ranjoor Singh and his men been Muhammadans their accomplishment would have been sufficiently wonderful. For Sikhs to attempt what they carried through, even under such splendid leadership as Ranjoor Singh's, was to defy the very nth degree of odds. To have tried to tell the tale otherwise than in Hira Singh's own words would have been to varnish gold. Amid the echoes of the roar of the guns in Flanders, the world is inclined to overlook India's share in it all and the stout proud loyalty of Indian hearts. May this tribute to the gallant Indian gentlemen who came to fight our battles serve to remind its readers that they who give their best, and they who take, are one.
T. M.
One hundred Indian troops of the British Army have arrived at Kabul, Afghanistan, after a four months' march from Constantinople. The men were captured in Flanders by the Germans and were sent to Turkey in the hope that, being Mohammedans, they might join the Turks. But they remained loyal to Great Britain and finally escaped, heading for Afghanistan. They now intend to join their regimental depot in India, so it is reported.
New York Times, July, 1915
* Chapter I
* Chapter II
* Chapter III
* Chapter IV
* Chapter V
* Chapter VI
* Chapter VII
* Chapter VIII
# Hippolytus

* Search for titles containing or beginning with: "Hippolytus."
* 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.
* Hippolytus, a play by Euripides. Multiple English translations exist.
* Hippolytus or Phaedra, a play by Seneca. Multiple English translations exist.
* “Hippolytus”, by Leonhard Schmitz in Dictionary of Greek and Roman Biography and Mythology, 1870.
* “Hippolytus”, by Joseph Calrow Means in Dictionary of Greek and Roman Biography and Mythology, 1870.
* "Hippolytus (Greek legend)," in Encyclopædia Britannica (11th ed., 1911)
* "Hippolytus (writer)," in Encyclopædia Britannica (11th ed., 1911)
* "Hippolytus, The Canons of," in Encyclopædia Britannica (11th ed., 1911)

## See also

* Hippolytus, a 2nd-3rd century Christian saint and his works.
# Hipparchus

is a dialogue attributed to the classical Greek philosopher and writer Plato. Like many of Plato's original works, Socrates is featured trying to define a single term, "love of gain" in this case, or philokerdēs (φιλοκερδές) in the original text.
English-language translations of el:Ἵππαρχος include:
(translated by W. R. M. Lamb, Loeb vol. 8, 1927
* Hipparchus, trans. by Thomas Taylor (1804) (transcription project)
* Hipparchus, trans. by George Burges (1851) (transcription project)
# Indian Tales of The Great Ones/The Crow and the Bell of Justice

The Crow and the Bell of Justice
This story is told of one Anangapal, who ruled in Delhi, and who loved justice.
He caused two great lions of stone to be placed near his palace gates, where all could see them. A bell hung from the bar between the lions. Whoever struck that bell claimed justice, and got justice of Anangapal the King.
One day a crow swung in the breeze on the tongue of the bell, and the cry for justice clanged forth, reaching the ear of the King.
"Who strikes the bell?" he asked.
"My lord, it is a crow."
"Let justice be done," said Anangapal.
​"What asks the crow?"
But no one could tell. So the King himself read the message.
"The crow strikes my bell, between the mouths of my stone lions. See you not? The crow came as is its habit, to pick morsels of food out of the mouth of the lion. And the lions were not lions. I deceived the crow. Let a sheep be killed: and place some meat in the lions' mouths, that the crow may find its meal."
# Indian Tales of The Great Ones/The Dove-Girl and the Prince

The Dove-Girl and the Prince
There was once a Persian Prince of noble birth who lost all his money: so he left his country and came to India, bringing with him his wife and three children.
"It will not", he said, "be so hard to be poor in a strange country."
He travelled with a great many other people, all coming through the snow mountains and passes, and wild bleak places of Afghanistan. The women rode on camels, slung in cages on either side of the driver; and most of their luggage also was carried in this way. The men walked, and the journey took a weary long time for man and beast. The travellers halted to cook their food, and they halted again to sleep by great watch-fires, till the ​dawn-star told them that it was time to go on once more.
One day a baby was born to the wife of the Persian, and he was very cross. "It is only a girl," he said, "and no use at all." So when no one was looking he laid it on the grass by the roadside, and meant to go away and leave it there to die.
Now it happened that a great man known at the Court of the Emperor Akbar, was also travelling with the pilgrims for safety; for there were many robbers in those days, and only if a man travelled with a crowd of people in what was called a Caravan, could he be safe.
The second dove also flew happily away
And the baby's mother came forward and said: "Please let me be nurse." So the baby had its own mother after all to care for it.
Now the great man from Akbar's Court was so kind that the woman told him all her story, and he asked to see her husband and her sons, and sent them all to the Emperor himself for protection. So it came to pass that the man from Persia got work and honour at the Emperor's Court.
​And at one of these Fairs, Prince Salim, the Emperor's son, lost his way in an empty part of the garden, where he could see no one but a small girl at play. He had in his hands his two favourite doves, and, wanting to fly kites with the boys at the fair, he told the little girl, who was our "Sun of Womankind", to hold the doves till he should return. "Take care," he said; "don't let them fly."
When he came back Mihr-un-Nisa had only one dove in her hands.
"Where is the other?" said Prince Salim.
"I let it fly," said Mihr-un-Nisa.
And, "How did you do that, stupid-one?" said the Prince angrily.
​She looked so beautiful in her naughtiness that the Prince fell in love with her that minute. And many years afterwards, when he became Emperor, he married her, and changed her name to Nŭr Mahal, "the Light of the Palace". And again, for she seemed more beautiful still to him every day, he changed it to Nŭr Jehan, "the Light of the World".
And her lovely face is still to be seen painted on ivory and vellum among the treasures of the ancient city of Delhi.
# Indian Tales of The Great Ones/The Man who made himself an Archer

The Man who made himself an Archer
There was a Master-Archer whose name was Drona: and it was he who taught all the princes of India to shoot, so that none could conquer them.
Now he was jealous for the honour of the princes. And there came to him one named Ekalavya, the king of a caste that was not the soldier-caste, who said: "Teach me to shoot."
But Drona made answer: "You are not of the knightly caste. I cannot teach you." For he was afraid that the low-caste man might become the equal of the high-born princes.
Then Ekalavya went away very sadly to the forest, and built a shrine to Drona, the Master-Archer. And he thought about him, and fasted and ​prayed night and day for skill in shooting: and night and day he practised ceaselessly, shooting arrows into the distance—shooting and shooting. And he forgot the riches of his palace and all the pleasures of the world, in reaching out to his great desire.
One day Drona and the high-born princes were out shooting in the forest, and they had with them a dog. And the dog strayed from the princes and lost his way, barking in the darkness for his masters, not far from the shrine of Ekalavya.
And Ekalavya heard, and shot an arrow in the direction of the sound; and the arrow went straight into the dog's mouth.
Ekalavya at the shrine
mouth." And they made the dog show them the way to the shrine, and there was Ekalavya shooting ceaselessly.
"Who are you," said the princes, "who have skill in shooting even as ourselves?"
"I am Ekalavya," said he, "a pupil of the great Master-Archer Drona."
​So the princes went and told Drona, and he came back with them to the shrine in the forest.
"How say you," said Drona, "that you are my pupil?"
"Because I have taught myself to shoot, thinking only of you and your great skill in shooting."
Then said Drona, "If you are my pupil, give me the fee due to a Master."
"Most gladly," said Ekalavya, a great joy in his face. "Ask what you will. I have nothing I would not give with all my heart."
"Is that true?" said Drona. "Well then, I ask the thumb of your right hand."
And Ekalavya, allowing no look of sadness to spoil his gift, cut off his thumb, without a word, and laid it at the feet of the Master-Archer. But ​Drona spurned it, and walked away.
Then Ekalavya turned again to his shooting. But he found that, with the loss of his thumb, his skill had gone for ever.
So were the great ones left without a rival.
But in Heaven the Gods said, "Ekalavya is truly of the knightly caste: and men knew it not."
# Indian Tales of The Great Ones/The Self-Blinding

The Self-Blinding
Everyone knows the name of Dhritarashtra, the uncle of the five great soldier-men, the Pandavas.
Dhritarashtra was blind; and Dhritarashtra was alone in his blindness.
And when Gandhari, his bride, saw the hurt of his loneliness—"Let me in to him behind his bars of darkness," she said to the gods.
# Indian Tales of The Great Ones/The Eagle Brothers

INDIAN TALES
OF THE GREAT ONES
The Eagle Brothers
There were once two great brother-eagles—Jattayu and Sanpati. And Jattayu was King of all the Eagle Tribes; and among the birds of the air there was none more powerful than Jattayu.
The brothers lived together on a crag of the mountains called the Home of Snow, which stretch across the north-east boundary of India.
They lived there because there was no higher spot in all the world that could be found for their home. And day after day Jattayu ranged the air, ​marshalling his bird-armies, or settling disputes, or swooping down on the things which he sought for food—for all the bird-people belonged to Jattayu, and owed him allegiance even with their lives, if so he should desire.
And Jattayu was strong and took what he willed, without making excuse.
And Jattayu was feared, even though there were those among the bird-people who could tell how Jattayu could be gentle to the weak.
And of these was his brother Sanpati.
When Jattayu ranged the air, he was a king; but when he flew back on strong outspread wing to his home in the snow mountains, he was only the big brother of Little-Eagle Sanpati.
The Eagle Brothers
as children they talked of the wonders of the heavens. And always and always in their talk Little-Eagle Sanpati noticed one yearning in the big brother whom he loved and admired.
​And day after day Little-Eagle Sanpati kept wondering how this could be managed.
And his love for Jattayu was so great that it found a way.
"If one should fly between him and the sun to protect him," he said, "it could be done."
So, one day he made the little-eagle heart of him very brave, and made Jattayu believe that he too was wanting to see the sun; but that he was afraid of falling back upon the earth in terror, when he got near the sun's brilliance. So he begged Jattayu to fly just under him to protect him.
And Jattayu consented; and they circled, Little-Eagle Sanpati and Big-Brother Jattayu, higher and higher, till they got so near to the sun that even Jattayu had had enough, and turned to fly back to the safe quiet ​nest in the white earth mountains, taking Little-Eagle Sanpati with him.
"It is wonderful," he kept saying, "that I got so near, and yet was not struck or burnt by the Sun-God and the fierceness of his rays. It is a tale of wonder for all the bird-people to hear. Well was it, Little-Eagle Sanpati, that I was there when you fell on my back in terror."
And in Little-Eagle Sanpati's heart was a great gladness that Jattayu had had his desire. Nor did Jattayu, nor anyone in all the bird-world, know the reason why Little-Eagle Sanpati from that day forward remained the home-stay eagle who could not fly.
# Indian Tales of The Great Ones/The King who kept his Word

The Water-carrier claims his reward
The King who kept his Word
There is one story told of Humayun, the Moon-Lady's son, which is worth remembering.
Sher Khan, the Afghan, turned traitor, and the King was compelled to fly for his life. But there was no ​escape except across a river in flood; and his horse sank exhausted in mid-stream. Then the King would have died; but a water-carrier on the opposite bank saw the King's trouble, and brought him his own skin-bags, on which Humayun floated safely to land.
"I have nothing to give thee now," said the King; "but come to me in Agra, and if I live thou shalt sit on my throne for a whole day." The King did live, and got back his kingdom; and the water-carrier came to claim his reward.
Humayun kept his word, like the King that he was.
For one whole day the water-carrier sat on the throne; and the skin that had saved the King's life was cut into little pieces and stamped into money by the Royal Mint.
# Indian Tales of The Great Ones/The Perfect Host

The Perfect Host
Rasmal Rana of Marwar had three sons—Sanga, Prithi Raj, and Jismal. And Prithi Raj was ambitious, and would boast that Fate meant him to lead the sons of Marwar.
One day when he was boasting on this wise his eldest brother Sanga said:
"Let the gods decide between us, brother. Although I am the eldest, you are welcome to my birthright, if so it is written. At the Tiger's Mount lives the priestess who sees the future. Let us ask her who is to lead the ten thousand towns of Marwar when our father is dead."
So they rode on together to the Tiger's Mount. The cave was empty, and they sat down to await the priestess.
​The cave was simply furnished—a bed, a panther's skin, a beggar's bowl of water. Prithi Raj made for the bed, but Sanga sought the hearth-rug.
And the priestess entered and looked at Sanga.
"In olden times," she said, "the panther's skin was the seat of princes. As now you sit on this skin, so one day shall you sit on the throne of Marwar."
At this Prithi Raj drew his sword and would have slain his brother, but their uncle stepped between, and Sanga escaped.
He rode hard, his horse bleeding from sword-thrusts, for Jismal, his younger brother, was after him, while the uncle engaged Prithi Raj.
A long way from the mount he came upon a very holy sanctuary. At its gates stood Rahtore Beeda, the ​perfect host: his horse stood beside him ready for a journey.
"Nay—not while he is my guest"
​"Have no fear," said Rahtore Beeda. "I will defend the sanctuary while you get away. See, there is my horse."
And even as he spoke his eyes travelled to the speck of dust on the horizon.
And now Jismal and his men had come up. But Rahtore Beeda stood alone at the door of the sanctuary.
"We want Sanga."
"He is my guest."
"Then let us seek for him."
"Nay—not while he is my guest," said Rahtore Beeda, the perfect host, drawing his sword.
Alone he stood against them. And when at last they forced their way into the sanctuary over his dead body, Sanga was far away in safety.