OpenLLM-France/wikimedia huggingface dataset:
# Stories of Bengalee Life/The Lady from Benares/Chapter 5

V
Not long after sunrise, the young couple reached Tari Ghat and put up in the quarters provided by the Railway. After putting things in order a little, Girindra went to the station to make the acquaintance to his fellow-workers.
Maloti, intending to have her bath, opened a trunk to take out a saree. It was this trunk which ordinarily contained her jewel case. What was her amazement to find that the jewel-case was not there!
"It must be in some other box" she murmured to herself. Then she opened all her boxes one after another, but the jewel case could not be found.
​"But this is absurd! It must be somewhere" exclaimed Maloti in trembling voice and ransacked every box over and over again—examining every fold of the clothes even—but with no better result.
Then at last she sat on the floor—broken down—to give vent to her feelings. She wept like a child and tears flowed down her cheeks unceasingly.
It was some time before her husband came home. Seeing Maloti in this predicament he whispered—"What is this?"
She then related the disaster to him in words constantly broken with sobs.
Girindra sank into a chair. "Have you searched well?"—said he.
"I have."
"When did you see it last?"
"I remember having putting the jewel case inside the black trunk at Dinapur yesterday."
"Did you open the trunk while in the train—just to take out something or other you know?"
"Yes, I did once. I was feeling chilly and opened it to take out a shawl."
"You must have taken out the jewel case also and forgotten to put it back again."
"Oh, no"—said Maloti confidently. "The shawl was lying just at the top of everything else ​and I had no occasion to disturb the rest of the contents."
"After that where did you put the key?"
"It was fastened to my belt."
"And you went to sleep after that?"
"I did"—said Maloti, looking blankly at her husband's face.
"It is quite clear to me now"—said Girindra after a moment's pause. "The Benares woman must have stolen it."
Maloti did not protest.
"When you were fast asleep"—Girindra continued—"she must have softly loosened the key from your belt, opened the box and extracted the jewel-case. Do you know her name?"
"No, I don't. How could I with propriety enquire the name of a lady old enough to be my mother?"
"Where does she live at Benares?"
"In some muth or other."
"Some muth or other! Well, there are about a couple of hundred there. Have you any idea as to its locality?"
"No, I haven't."
"Didn't I warn you"—said Girindra somewhat hotly—"Didn't I warn you at the very outset, not to trust these people? They are a ​dangerous lot—these strumpets of Benares. She has made a big haul with her thirty-rupee bait."
At last Maloti lifted her eyes and protested—
"I can't believe she has done it. I shouldn't be surprised if I left it behind at the Dinapur house myself"—said she with firmness.
But Girindra would not listen to it. "You little know the ways of the world, my dear"—said Girindra loftily and then walked off to send a telegram to the Police.
# Stories of Bengalee Life/The Lady from Benares/Chapter 4

IV
It was Sunday—the day fixed for Girindra Nath to leave for Tari Ghat. The Benares lady said—"I have changed my mind and do not want to go down to Bengal now. I will go back to Benares."
Maloti proposed to her that she might go over with them to Tari Ghat and spend a few days there and then go on to Benares, which was only three or four stations off.
​In the meantime Girindra came and asked his wife for thirty rupees in order to pay off his bazaar accounts.
"Thirty rupees! But I haven't got it"—Maloti exclaimed.
"Didn't I bring you eighty rupees the other day?—Surely we couldn't have spent all that."
"Well—let me see how much is left. You had fifty rupees to buy things for the dinner and last evening when your guests arrived you took away the remainder on two or three different occasions for fresh bottles to entertain your company." Having said this, Maloti opened her box and found that it contained two rupees and fourteen annas in all.
"Bless me—what am I to do now?"—ejaculated Girindra.
"You have yourself to thank for it"—said Maloti after a short silence. "Your drink will be the ruin of you some day. You never stop to think then—you simply clamour for money."
Girindra did not pay much heed to his wife's well-intentioned sermon. Preparing to go out he said—"I must get somebody to lend me the amount."
The Benares lady, who was standing outside and could hear everything that was passing, now called Maloti to her and said—"Would your ​husband mind accepting the amount as a loan from me? I am not going home now, so I could easily spare it."
Maloti communicated the message to her husband, but he would not hear of it. "Oh, no,"—he said—"we hardly know her at all. How could we accept a loan from her?"
The lady then walked in herself. Speaking to Girindra for the first time face to face, she said—"What harm is there if you did, my son? After some little time, when you have settled down at Tari Ghat, I will come again to visit you. You can return me the money then."
Girindra pondered for a few seconds and then replied—"It is really very good of you, madam. Would you mind coming to Tari Ghat along with us now? I could then repay the amount to you there in five or six days."
"Well—well—there is no hurry about it. We can settle that by and by. How much do you require now? Only thirty rupees? I could spare you a little more, my son. You mustn't feel the least delicacy about it."
"Thirty is all that I require, madam; thank you very much"—said Girindra.
The Benares lady then opened her box and taking three currency notes out of it, handed them to Girindra.
​That evening, close upon midnight, Girindra left Dinapur accompanied by his wife and the Benares lady. Bhojooa's mother set up a loud lamentation at the parting though she persistently refused Girindra's offer to take her with them to Tari Ghat.
On their way to the railway station, Maloti again tried to persuade the Benares lady to come with them to Tari Ghat but it was of no avail. At Dildarnagar junction early the next morning, Girindra changed their train for another, bidding good bye to their matronly friend.
# Stories of Bengalee Life/The Lady from Benares

Original story is here.
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
# Stories of Bengalee Life/The Lady from Benares/Chapter 3

III
Girindra Nath was unusually late coming home that evening. When he saw the Benares lady, he exclaimed—"It was so stupid of me! I forgot all about sending a porter to fetch you, madam. Since you have given us the pleasure of your company for two days, extend it another day. I haven't got to go to office to-morrow and I shall see you off myself."
Maloti smelt of wine directly she came to her husband. "Things are looking bad"—she crossly said. "You will get worse and worse at Tari Ghat when you earn more money."
Girindra in caressing tones, said—
"Dear, oh dear!—Do you imagine there is Kellner there? Oh, no—it is a very small station—-quite out of the way. Once there, I will purify myself by a dip in the Ganges and give up these sorts of things ek dum."
"Aren't you going to office to-morrow?"
"No, I have finished my work here and made over charge. The day after to-morrow I will give a dinner to my friends to celebrate my lift and all arrangements for it must be made to-morrow."
Girindra Nath then sat down to his supper. It was such an improvement over his ordinary evening fare that he enquired of his wife how it ​was so. When told that it was the work of the Benares lady, he said—"A thought strikes me. Do you think, if we asked her, she would stay over till the day after to-morrow and help you to cook the dinner?"
"You had better ask her yourself"—said Maloti, greatly pleased.
"But I shouldn't go and speak to her in this condition—should I?"
"You silly!"—said Maloti in a tone of soft rebuke. "Didn't you speak to her as you came in just now."
"Did I?"—gasped Girindra. Then in a moment his recollection seemed to revive—and he kept on saying—"Yes I did—of course I did."
Maloti communicated her husband's request to the Benares lady, who cheerfully assented.
# Student's Elements of Geology/Preface

The last or sixth edition of my "Elements of Geology" was already out of print before the end of 1868, in which year I brought out the tenth edition of my "Principles of Geology."
In writing the last-mentioned work I had been called upon to pass in review almost all the leading points of speculation and controversy to which the rapid advance of the science had given rise, and when I proposed to bring out a new edition of the "Elements" I was strongly urged by my friends not to repeat these theoretical discussions, but to confine myself in the new treatise to those parts of the "Elements" which were most indispensable to a beginner. This was to revert, to a certain extent, to the original plan of the first edition; but I found, after omitting a great number of subjects, that the necessity of bringing up to the day those which remained, and adverting, however briefly, to new discoveries, made it most difficult to confine the proposed abridgment within moderate limits. Some chapters had to be entirely recast, some additional illustrations to be introduced, and figures of some organic remains to be replaced by new ones from specimens more perfect than those which had been at my command on former occasions. By these changes the work assumed a form so different from the sixth edition of the "Elements," that I resolved to give it a new title and call it the "Student's Elements of Geology."
In executing this task I have found it very difficult to meet the requirements of those who are entirely ignorant of the science. It is only the adept who has already overcome the first steps as an observer, and is familiar with many of the technical terms, who can profit by a brief and concise manual. Beginners wish for a short and cheap book in which they may find a full explanation of the leading facts and principles of Geology. Their wants, I fear, somewhat resemble those of the old woman in New England, who asked a bookseller to supply her with "the cheapest Bible in the largest possible print."
But notwithstanding the difficulty of reconciling brevity with the copiousness of illustration demanded by those who have not yet mastered the rudiments of the science, I have endeavoured to abridge the work in the manner above hinted at, so as to place it within the reach of many to whom it was before inaccessible.
CHARLES LYELL. 73 Harley Street, London, December, 1870.
# Sultan Bahoo The Life and Teachings/Ilm-e-Dawat(The Knowledge of Communication with The Sacred Souls of Shrines)

Ilm-e-Dawat or Dawat-e-Qaboor is the knowledge of communication with the sacred souls of saints, prophets and friends of Allah. It is a great knowledge among the teachings of Hazrat Sakhi Sultan Bahoo. He explains its secrets and mysteries in his books very clearly. This knowledge is associated with different names like Ilm-e-Takseer , Chemiya Akseer , and Tasaruf-e-Tehqeeq. We can find its religious base and source from the following Hadith of the Holy Prophet Sall’Allahu Alayhi Wa’alihi Wasallam:
"When you are worried or confused about your (spiritual) affairs, just seek help from the dwellers of the shrines."
A logical argument for the knowledge of communication with the souls of the shrines.
On the issue of seeking help from the souls of the shrines, the Islamic theologians have great differences. One group has been denying and the other one supporting its existence and giving a verdict in its favour. Yet, the true mystics from all groups have always agreed upon it. As this matter belongs to the spiritual unveiling and observation, so the mystics and saints on the basis of their own spiritual observations and experiences, have always been convinced of the authority of the saints to help the Seekers of Allah in religious affairs even after death, through their Beneficence and blessing.
Hazrat Sakhi Sultan Bahoo states a lot of advantages of “Ilm-e-Dawat.” All the outward and inward powers are subdued by it and great secrets are revealed. Everything of the world unveils its reality on the person reciting the Dawat and he comes to know everything about the past, the present and the future. All kind of purposes can possibly be fulfilled. If this communication is approved, the person of Dawat listens an invisible voice or certain saint gives him the good news of success through a dream, meditation, argument or perception.
Ilm-e-Dawat has a great importance in the path of Faqr. The Murshid Kamil grants it to the seeker when he reaches the Divine Court of Allah by the contemplation of Ism-e-Allah. But the Seeker must remember that his desire should only be the Vision of Allah and the presence in the Majlis-e-Mohammadi Sall’Allahu Alayhi Wa’alihi Wasallam. He should never try to get any worldly benefit through Ilm-e-Dawat because then it can be dangerous.
# Sultan Bahoo The Life and Teachings/Insan-e-Kamil or Faqeer-e-Kamil (The Universal Man)

The highest and final station of the Arifeen on the path of Faqr, is to perish their being and annihilate their selves in the Divine Self of Allah. When they reach this stage, they have crossed the state of Doi (being two). This Hadith of Nabi Sall’Allahu Alayhi Wa’alihi Wasallam points towards the same station: (Die before Death). This extreme level of Faqr is known as Maqaam-e-Fana-Fi-Hoo (station of annihilation in Hoo), Wahadat (becoming one with Allah), Faqr Fana Fillah (annihilation in Allah), Baqa-Billah (final stage of self-annihilation i.e. becoming immortal with Allah) or Visal-e-Elahi (Union with Allah). This station is also Tauheed (Oneness of Allah). When a person reaches here, he becomes “Serapa-e-Tauheed” (embodiment of Oneness of Allah). In the exaltation of man, this is the highest station. In common terminology, the person who reaches this station is called Insan-e-Kamil (The Universal Man). However, in the literary works of the Fuqara (those at the ultimate level of Faqr) and Arifeen (knowers of Allah), this station has been named in a variety of words.
In the words of Nabi Kareem Sall’Allahu Alayhi Wa’alihi Wasallam: “When Faqr is accomplished, there remains only Allah.”
When the Seeker of Allah reaches the peak of Faqr, he acquires all the Attributes of Allah after which he becomes eligible for the title of Insan-e-Kamil. In all the levels of creation which exist in the universe, the most Akmal (complete) is Insan i.e. the human being and in the entire mankind. Hazrat Sakhi Sultan Bahoo Rehmat-ul-Allah Alayh also calls the Insan-e-Kamil, the Murshid Kamil Akmal (the Perfect Spiritual Mentor). He is the one who implements Faqr completely upon himself, and reaches the level where his being annihilates in Allah and the difference of “you and I” finishes. This is such a unique state of Oneness with Allah, where there is no Doi (being two).
Allama Iqbal Rehmat-ul-Allah Alayh says:
"Mard-e-Maidaan (The Universal Man) has eternal life by the blessing of Allah-Hoo (Ism-e-Zaat) and this four dimensional universe is under his feet."
In the Holy Quran, Allah says:
“And I have encompassed everything in Imam-e-Mobeen.” (Surah Yaseen-12)
# Sultan Bahoo The Life and Teachings/Ishq-e-Haqeeqi (Divine Love)

Allah says in the Holy Quran:
"And those who believe truly, love Allah intensely." (Al-Bakra-165)
Man loves his several relatives and things. For example, he loves Allah and the Holy Prophet Sall’Allahu Alayhi Wa’alihi Wasallam, he loves his parents, wife, children, sisters and brothers, friends, home, land, property, city, the tribe, kith and kin, business etc. The love which is so intense and crazy that it dominates all the other loves is called Ishq (Intense/Eternal Love). Ishq turns all the other loves into ashes and overpowers them. As the Holy Prophet says, “Your faith is not complete until I am not endear to you more than your lives, wives, children, house and business and everything else” (Bukhari and Muslim). Allah considers this passionate Love for Him, an attribute of the true believers and it is in the very nature of the human soul.
Sultan-ul-Arifeen, Hazrat Sakhi Sultan Bahoo States: "Know! When Allah the One, intended to manifest Himself in multiplicity, getting out of the chamber of solitude of Oneness, he graced the worlds with the warmth of His Love by purifying the Manifestations of His Perfect and Illuminous Beauty, with which both the realms started burning like a moth over His Flaming Beauty. On this, Allah concealed Himself with the veil of ‘meem’ and appeared as the sacred self of Ahmad Sall’Allahu Alayhi Wa’alihi Wasallam." (Risala Roohi Sharif)
Mehboob-e-Subhani, Qutb-e-Rabbani, Syedna Ghaus-ul-Azam Razi Allah Anhu states in his periodical “Asrar-e-Elahiya” (Risala Al-Ghausia) that: “I saw Allah. Then I asked, “O Rab! What is meant by Ishq?” He replied, “O Ghaus-ul-Azam! Love Me, Love for Me and I am Love Myself and get your heart and actions free from everything other than Me. When you have recognized the outward love, it is essential for you to surpass the stages of (inward) love because Ishq is also a veil between the Lover and the Beloved. Hence, it is necessary for you to go beyond everything else other than Allah because everything other than Allah is a veil between the Lover and the Beloved.”
Hazrat Rabia Basri says:
"To prostrate before the Beloved madly, is the real prayer of the lovers and the sadness of their painful hearts is their recitation of the Holy Quran."
According to Maulana Rumi:
"Ishq is the flame which when lighted, burns everything except the Beloved."
According to the philosophy of Faqr of Sultan-ul-Arifeen, Ishq is the key to eternal success and only Ishq conveys one to the Court of Allah.
"The poor Lover is always dying for his Beloved. He always sings romantic songs of love." (Ain-ul-Faqr)
"You know what is Ishq? It is to kill your “self.” It is due to the intensity of Ishq that the heart of the Lover is ever suffering from the pangs of pain." (Mehek-ul-Faqr Kalan)
# Sultan Bahoo The Life and Teachings/Majlis-e-Mohammadi Sall’Allahu Alayhi Wa’alihi Wasallam (Assembly Of The Holy Prophet)

Hazrat Sakhi Sultan Bahoo Rehmat-ul-Allah Alayh is strictly convinced of the ‘eternal existence’ of the Holy Prophet Sall’Allahu Alayhi Wa’alihi Wasallam. He says:
"Thus, the person who is the denier of the Hayat-un-Nabi Sall’Allahu Alayhi Wa’alihi Wasallam (the existence of the Holy Prophet), can never be the Ummati (follower) of the Holy Prophet Sall’Allahu Alayhi Wa’alihi Wasallam. Whoever he is, he is a liar, disbeliever and a hypocrite. The Holy Prophet Sall’Allahu Alayhi Wa’alihi Wasallam says, “A liar is not my Ummati.” (Kaleed-ul-Tauheed Kalan)
Allama Iqbal Rehmat-ul-Allah Alayh states about the existence of the Holy Prophet Sall’Allahu Alayhi Wa’alihi Wasallam: "I am fully convinced that the Holy Prophet Sall’Allahu Alayhi Wa’alihi Wasallam is alive and the people of this age can also be benefited by his company as the sacred Companions of the Holy Prophet used to be. But in this era, the very expression of such convictions would be unpleasant for several minds, which is why, I remain silent." (A letter to Niaz-ud-Din Khan-“Fitrak-e-Rasool-7”)
Hazrat Sakhi Sultan Bahoo Rehmat-ul-Allah Alayh says: “Presence in the Majlis-e-Mohammadi Sall’Allahu Alayhi Wa’alihi Wasallam is achieved through Tasawur-e-Ism-e-Allah Zaat and Tasawur-e-Ism-e-Mohammad (the contemplation of the Personal Name of Allah and the Sacred Name of Mohammad Sall’Allahu Alayhi Wa’alihi Wasallam).”
# Sullivan v. The Fulton Steam Boat Company

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
19 U.S. 450
Sullivan v. The Fulton Steam Boat Company

## 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
# Sullivan v. Stroop/Dissent Stevens

* Court Documents
* Case Syllabus
* Opinion of the Court
* Dissenting Opinions Blackmun Stevens
Justice STEVENS, dissenting.
Although the answer to the question presented by this case is not quite as clear to me as it is to Justice BLACKMUN, I believe he has the better of the argument. If one puts aside legal terminology and considers ordinary English usage, Social Security benefits paid to the surviving child of a deceased wage earner are reasonably characterized as a form of "child support payments" indeed, they are quite obviously payments made to support children. Moreover, respondents' interpretation of Title IV of the Social Security Act effectuates congressional intent: If a $50 portion of Social Security payments is disregarded when a family's eligibility for aid is determined, children with equal need will be more likely to receive equal aid. Finally, the interpretation achieves this parity in a way that serves the disregard provision's purpose-fairly inferred from legislative history-of mitigating the hardships imposed by the 1984 amendment that required families applying for aid to count child support payments as available income.
Thus, Title II children's benefit payments are fairly encompassed by both the language and the purpose of the disregard provision. It may be that Congress did not sharply focus on the specific problem presented by this case; the statutory terminology suggests as much. Yet, this fact does not seem to me sufficient reason for refusing to give effect to Congress' more general intent, an intent that is expressed, albeit imperfectly, in the language Congress chose. For these reasons, and others stated by Justice BLACKMUN in his thorough opinion, I would affirm the judgment of the Court of Appeals.

## 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
# Sullivan v. United States

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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.
* Sullivan v. United States (348 U.S. 170)
* Sullivan v. United States (393 U.S. 1012)
* Sullivan v. United States (395 U.S. 169)
# Sullivan v. United States (348 U.S. 170)

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
348 U.S. 170
Sullivan v. United States (348 U.S. 170)
Argued: Nov. 8, 1954. --- Decided: Dec 6, 1954
Mr.
Llewellyn A. Luce, Washington, D.C., for petitioner.
Mr. Charles F. Barber, Washington, D.C., for respondent.
Mr. Justice MINTON 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