OpenLLM-France/wikimedia huggingface dataset:
# The Photograph (Custance)

"O Beauty, what is this?"
* "The Photograph", in The Blue Bird (1905)
* "The Photograph", in The Inn of Dreams (1911)
# The Physician's Prologue and Tale (Chaucer)

part of The Canterbury Tales
* The Phisiciens Tale (1900) from The Complete Works of Geoffrey Chaucer
* The Physician’s Tale from The Canterbury Tales and Faerie Queene (1870) (transcription project)
* The Physician’s Tale from The Canterbury Tales of Geoffrey Chaucer (1914) (transcription project)
* The Physician’s Tale from (unsourced)
# The Photograph

* Search for titles containing or beginning with: "The Photograph."
* 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.
* "The Photograph", a poem by Olive Custance
* "The Photograph", a poem by Paul Laurence Dunbar
# The Physical Revue program

Nobody in particular presents:
The Physical Review
(a music-drama in one scene)
Lyrics by Tom Lehrer
Steinway piano (Diesel engine)
Some comments on "The Physical Review":
* Trite! - Albert Einstein
* Best show I ever see! - T. S. Eliot
* Don't fail to miss it! - Boston Herald
* Derivative! - American Journal of Mathematics
* Communist Propaganda! - Louella O. Parsons
* The show is nauseating! - Margaret O'Brien
* Margaret O'Brien is nauseating! - Ernest Hemingway
This work is in the public domain in the United States because it was legally published within the United States (or the United Nations Headquarters in New York subject to Section 7 of the United States Headquarters Agreement) between 1929 and 1977 (inclusive) without a copyright notice.
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
# The Photographic Journal

Content exists for this periodical, though at this stage it is not specifically organised beyond a basic hierarchy.
The pages listed below are an automatically generated listing.
Special:PrefixIndex/The Photographic Journal/
# The Odyssey of Homer, with the Hymns, Epigrams, and Battle of the Frogs and Mice/Hymns/Hymn 30

XXX. TO THE MOON.
Come, sing the wing-stretching Moon, ye Muses, sweet-voiced daughters of Jove the son of Saturn, skilled in song, [of the Moon,] whose heaven-shown gleam surrounds the earth, her gleam shining forth,† and the dark night is illumined by her golden crown, and her rays are diffused around, when that, having laved her fair form in Ocean, the divine Moon, having put on her far-shining garments, having yoked her stout-necked, glittering foals, swiftly drives her fair-haired steeds onwards, at even, at the middle of the month, when her great orb is full, and the rays of her then increasing are most brilliant in heaven, and she is a mark and a sign to mortals. With her the son of Saturn once mingled in love and the couch, and she, becoming pregnant, brought forth a daughter, Pandeia, possessing surpassing beauty among the immortal gods. Hail! white-armed queen goddess, divine Moon, benignant, fair-haired; and commencing from thee, I will sing the praises of demigod heroes, whose deeds bards, the servants of the Muses, celebrate, from their pleasant voices.
* ↑ Hermann's text has ἧς αἴγλη περὶ γαῖαν ἑλίσσεται οὐρανόδεικτος. In the next line Ruhnken would read στίλβει δ' ἐπιλάμπετος ἀήρ, Hermann ἀπολάμπετος, taking ἀπο for a privative, and referring to Koen on Gregor. p. 250.
* ↑ Read ἀκτῖνες with Barnes.
* ↑ See Barnes.
# The Odyssey of Homer, with the Hymns, Epigrams, and Battle of the Frogs and Mice/Hymns/Hymn 4

IV. TO THE SAME.
I will sing hallowed, golden-crowned, beauteous Venus, who has obtained the fortresses of all maritime Cyprus, where the force of gentle-breathing Zephyr bore her o'er the wave of the much-resounding sea, on the soft foam. But her the golden-frontleted Hours joyfully received, and put on her immortal garments, and upon her immortal head they put a well-wrought crown, beauteous, golden, and in her perforated ears a gift of oricholchum and precious gold. And they decked her tender neck and white bosom around with golden carcanets, with which also the Hours themselves, with golden frontlets, were adorned, whenever they went to the pleasant dance of the gods and the dwelling of their sire. But after they had put the whole ornaments around her form, they led her to the immortals; but they, when they beheld, saluted her, and welcomed her with their right hands, and wished each that she might be his wedded wife, and to lead her home, marvelling at the form of violet-crowned Cytherea. Hail! thou eye-winker, sweet-voiced one, and grant that I may bear off the victory in this contest, and aid my song. But I will be mindful of thee and another song.
# The Odyssey of Homer, with the Hymns, Epigrams, and Battle of the Frogs and Mice/Hymns/Hymn 6

VI. TO MARS.
Most mighty Mars, weigher down of chariots, gold-casqued, great-minded, shield-bearing, city-preserver, brass-equipped, strong-handed, untired, powerful in the spear, bulwark of Olympus, father of well-warred victory, aider of justice, tyrant over opponents, leader of most upright men, chieftain of valour, revolving thy fiery circle in æther among the seven wandering stars, where thy flaming steeds ever uplift thee above the third chariot. Hear, O helper of mortals, giver of daring youth, gently pouring down a gleam from on high for our livelihood, and martial valour, that I may be able to ward off bitter evil from mine head, and in my thoughts subdue the deceitful inclination of my soul, and also restrain the sharp wrath of anger, which incites me to enter on the chill battle. But do thou, blest one, give courage, and [grant] me to remain in the harmless laws of peace, escaping the conflict and violent fate of hostile men.
* ↑ This hymn is rightly regarded as Orphic, not Homeric, by Ruhnken, and Hermann has accordingly published it among his Orphica, p. 553. A comparison with a similar hymn to Mars, p. 334, will show how correct this view is.
* ↑ Not the Pleiades, as Chapman supposed, but the planets. Cf. Hygin. Poet. Astron. ii. 42; iv. 19. But Eur. Iph. Aul. 7, has ἑπταπόρου Πλείαδος.
* ↑ "Tertio loco inter planetas equi te vehunt, nempe initio numerandi superne facto ab Saturno." Ernesti.
* ↑ It must be remembered that the star of Mars was called πυρόεις, on account of its superior brilliancy, "quia ignitis fulgorum ardoribus sanguinolentus, et minaci luminis coruscatione terribilis est," says Jul. Firmicus, Astron. i. 2.
# The Odyssey of Homer, with the Hymns, Epigrams, and Battle of the Frogs and Mice/Hymns/Hymn 28

XXVIII. TO [EARTH],* THE MOTHER OF ALL.
I will sing Earth, the mother of all, with well-laid foundations, most ancient, who feeds all things, as many as are upon the earth, and as many as traverse the boundless earth, and as many as [inhabit] the sea, and as many as fly, these are fed out of thy riches. And from thee, hallowed one, are [men] rich in children and fruitful, and on thee it depends to bestow life, and take it away from mortal men. But blest is he, whom thou indeed shalt willingly honour in thy mind, and to him are all things in abundance. To him* the life-- ​bearing harvest grows heavy, and in the fields he is rich in beasts of burden, and his house is filled with good things. And they themselves rule under good laws through the city of fair dames, and much prosperity and riches follows [them], and their children exult in juvenile joy, and their virgins with joyous mind leap sportingly in the flowery circle o'er the soft blossoms of the grass, they whom thou, forsooth, dost honour, unstinting goddess! Hail! mother of the gods, wife of the starry heaven, and willingly award me a pleasant life in reward for my song: but I will be mindful of thee and of another song.
* ↑ γὴν is added in edd. Flor. Aldd.
* ↑ Cf. Æsch. Sept. c. Th. 16, γῇ τε μητρὶ, φιλτάτῃ τρόφῃ ἡ γὰρ νέους ἕρποντας εὐμενεῖ πέδῳ Ἅπαντα πανδοκοῦσα παιδείας ὄτλον, Ἔθρέψατ'.
* ↑ σφιν is here the singular number. The enallage of number commences with αὐτοὶ δ'εὐν, in vs. 11.
* ↑ I read παίζουσαι σπαίρουσι with Ruhnken, and εὐανθέσιν with Hermann. By χοροῖς the latter scholar rightly understands "locos, in quibus choreæ ducuntur."
* ↑ Matthiæ would read ἄφιτε. Ruhnken condemns this line, but Hermann defends it.
# The Odyssey of Homer, with the Hymns, Epigrams, and Battle of the Frogs and Mice/Hymns/Hymn 29

XXIX. TO THE SUN.
O Calliope, child of Jove, again begin to hymn the shining Sun, whom large-eyed Euryphaessa bore to the son of the earth and the starry heaven. For Hyperion wedded his own sister, Euryphaessa all-renowned, who bore him beauteous children, both rosy-fingered Morn, and the fair-haired Moon, and the unwearied Sun, like unto the immortals, who shines unto mortals and to the immortal gods, mounting his steeds. And dreadfully with his eyes he glances from his golden casque, and from him the bright rays flash splendidly, and down from his temples the cheek-plates [of his helmet], shining from his head, guard his beauteous face, shining afar, and with the gale of the winds his beauteous garments glitter around his form, and his male steeds beneath. Here indeed, at even, he, having stopped his golden-yoked chariot and steeds, sends them through heaven towards the ocean. Hail! O king, and willingly grant a pleasant life; and commencing from thee, I will celebrate the race of articulate-voiced men, demigods, whose deeds the gods have shown forth unto mortals.
* ↑ See Hermann, who however cannot find any example of this signification. Pearson would read περὶ κροτάφοισι τ' ἔθειραι.
* ↑ This is Ruhnken's elegant emendation for θεσπέσιος.
# The Odyssey of Homer, with the Hymns, Epigrams, and Battle of the Frogs and Mice/Hymns/Hymn 31

XXXI. TO CASTOR AND POLLUX.
Sing, Muses, concerning the sons of Jove, the sons of Tyndarus, the glorious children of fair-ancled Leda, both horse-breaking Castor and blameless Pollux, whom she, beneath the height of the mighty mountain of Taygetus, mingling in love with the dark-clouded son of Saturn, brought forth, her sons, the saviours of men upon the earth, and of swift-- ​journeying ships, when the wintry tempests wax violent on the unsoftened sea. But they, making vows from their ships, invoke the sons of mighty Jove with [offerings of] white lambs, having ascended the heights of the poop, which the mighty wind and the billow of the sea have brought below the waves. But they forthwith appear, flitting through the sky on their swarthy wings. And straightway they appease the eddyings of troubling winds, and smoothly spread the waves and the billows of the white sea for the sailors, fair signs of toil for their sake; but they perceiving it, rejoice, and cease from their grievous toil. Hail! sons of Tyndarus, mounters of swift steeds: but I will be mindful of you and of another song.
* ↑ Cf. Il. iii. 237, and Orph. Arg. 950, Κάστορα θ' ἱππόδαμον καὶ πὺξ ἀγαθὸν Πολυδεύκεα. Hor. Od. i. 12, 25,—"puerosque Ledæ Hunc equis, ilium superare pugnis nobilem."
* ↑ Cf. Theocrit. Id. xxii. 6, ἀνθρώπων σωτῆρας ἐπὶ ξυροῦ ἤδη ἐόντων.
* ↑ Theocrit. l. c. 19, sqq. Hor. l. c.: "quorum simul alba nautis Stella refulsit, Defluit saxis agitatus humor, Concidunt venti, fugiuntque nubes, Et minax—quod sic voluere, ponto Unda recumbit."
* ↑ But Matthiæ and Hermann read πλόου, and the latter scholar thinks this hymn should end at vs. 15.
# The Odyssey of Homer, with the Hymns, Epigrams, and Battle of the Frogs and Mice/Hymns/Hymn 33

FRAGMENT OF THE HYMN TO BACCHUS.
"And they shall raise up many images to him in temples, and as men thrice always offer to thee perfect hecatombs at the three-year periods." The son of Saturn spoke, and nodded with his dark-blue brows, and the ambrosial curls shook down from the immortal head of the king, and he made great Olympus tremble. Thus speaking, counselling Jove nodded with his head. Be propitious, O thou sewn [formerly in the thigh of Jove], woman-mad. But we bards sing thee both commencing and ending, nor is it possible to be mindful of sacred song, forgetting thee. And do thou thus hail, O thigh-sewn Bacchus, with thy mother Semele, whom they call Thyone.
* ↑ This is apparently a cento made up from different passages, but is partly preserved by Diodorus Siculus. See Ruhnken's note.
* ↑ I cannot understand this line.
* ↑ These three lines are from Il. i. 528, sqq.
* ↑ Read ἐπένευσε, with Ruhnken.
* ↑ Cf. Porphyr. de Abst. iii. p. 287 and Hesych. t. i. p. 1112.
* ↑ See Ruhnken.
# The Pima Indians/Linguistics/Songs

Vocabularies - Songs - Speeches Classification · Archaic Songs · Festal Songs · Circling Songs · Game Songs · Hunting Songs · Medicine Songs · Puberty Song · Rain Songs · War Songs
LINGUISTICS
Songs
CLASSIFICATION
During a stay of seven months among the Pimas not a single native song was ever heard from a man, woman, or child. This is in striking contrast with the writer's experience among most other tribes that have not been longer in contact with the whites. Not half a dozen individuals can be found in the upper villages who know any considerable number of the old songs. And yet the number of these songs is very great and most of them are by no means unpleasing even to a Caucasian ear. The songs are in series that are known to different individuals. Thus, the songs sung at the puberty dances are in series that are started by the first singer to arrive upon the scene in the evening. If another singer arrives first during the next evening the series of songs for the night is changed; though all belong to the general class of "menstrual songs." Sometimes a festival is inaugurated ​because of the accidental presence of some one who knows a group, as the "Bluebird songs" or the "Swallow songs." Examples of all the principal groups of songs are here recorded. They include:
Archaic songs; included in the cosmogonical myth; they are known as "Emergence songs," and contain a few words of a meaning unknown, owing either to age or to borrowing.
Festal songs; including "Circling," "Basket beating," "Middle run," "Name," etc.
Game songs; these are short, not numerous, and often borrowed.
Hunting songs; there are a few songs that appear to have once been used in the ceremonial preparations for hunting, but which are now employed in the magical treatment of disease.
Medicine songs; this is the largest class; every conceivable ailment has its appointed song, ascribed to some animal or natural phenomenon or even supernatural agency. Many of these are from the Papagos.
Puberty songs; some are especially for this ceremony, though any festal songs may be sung at this time.
Rain songs; these contain interesting references to deities not elsewhere mentioned. So far as known, their source has not yet been ascertained.
War songs; these were numerous and of great importance in the ceremonies.
# The Pima Indians/History/Name

Name - Villages - Prehistoric Ruins - Contact with Spaniards - Relations with Americans - Annals
HISTORY
Name
The tribe known as the Pimas was so named by the Spaniards early in the history of the relations of the latter with them. The oldest reference to the name within the writer's knowledge is that by Velarde: "The Pima nation, the name of which has been adopted by the Spaniards from the native idiom, call themselves Otama or in the plural Ohotoma; the word pima is repeated by them to express "negation." This "negacion" is expressed by such words as pia, "none," piatc, "none remaining," pimatc, "I do not know" or "I do not understand." In the last the sound of tc is often reduced to a faint click. The Americans corrupted this to "Pimos," and while this form of the word is now used only by the illiterate living in the neighborhood of the tribe, it is fairly common in the literature referring to them. They call themselves Âʼ-âʼtam, "men" or "the people," and when they wish to distinguish themselves from the Papago and other ​divisions of the same linguistic stock they add the word âʼkimûlt, "river." "River people" is indeed an apt designation, as evidenced by their dependence on the Gila.
Gatschet has thus defined the Pima linguistic stock in an article entitled "The Indian languages of the Pacific," which was published in the Magazine of American History:
Pima. Dialects of this stock are spoken on the middle course of the Gila river, and south of it on the elevated plains of southern Arizona and northern Sonora (Pimería alta, Pimería baja). The Pima does not extend into California unless the extinct, historical Cajuenches, mentioned in Mexican annals, spoke one of the Pima (or Pijmo, Pimo) dialects. Pima, on Pima reserve, Gila river, a sonorous, root-duplicating idiom; Névome, a dialect probably spoken in Sonora, of which we possess a reliable Spanish grammar, published in Shea's Linguistics; Papago, on Papago reserve, in southwestern Arizona.
* ↑ "La nacion pima, cuyo nombre han tomado los españoles en su nativo idioma, se llama Otama y en plural Ohotoma, de la palabra Pima repetida en ellos por ser su negacion." Documentos para la Historia de Mexico, 4th ser., I, 345.
* ↑ Vol. I, 156.
* ↑ The most valuable publication relating to the Pima language is the "Grammar of the Pima or Névome, a language of Sonora, from a manuscript of the XVIII Century." This was edited by Buckingham Smith, and 160 copies were issued in 1862. It in in Spanish-Névome, the latter differing slightly from the true Pima. The grammar has 97 octavo pages with 32 additional Pages devoted te a "Doctrina Cristiana y Confesionario en Lengua Névome, ó sea la Pima."
# The Origins of the Islamic State

* related portals: Islam.
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Originally written in the 9th century
STUDIES IN HISTORY, ECONOMICS AND PUBLIC LAW
EDITED BY THE FACULTY OF POLITICAL SCIENCE OF COLUMBIA UNIVERSITY
| Volume LXVIII] | [Whole Number 163 |
THE ORIGINS OF THE ISLAMIC STATE
BEING A TRANSLATION FROM THE ARABIC ACCOMPANIED WITH ANNOTATIONS GEOGRAPHIC AND HISTORIC NOTES OF THE
KITÂB FUTÛḤ AL-BULDÂN
OF
al-Imâm abu-l ʿAbbâs Aḥmad ibn-Jâbir al-Balâdhuri
BY
PHILIP KHÛRI ḤITTI, Ph.D.
On the permanent staff of the Syrian Protestant College, Beirût, Syria Gustav Gottheil Lecturer in Columbia University
Vol. I
New York COLUMBIA UNIVERSITY LONGMANS, GREEN & CO., AGENTS London: P. S. King & Son, Ltd. 1916
Copyright, 1916
by
The Faculty of Political Science of Columbia University, New York
To
My Teacher, Friend and Colleague,
PROFESSOR RICHARD J. H. GOTTHEIL, Ph.D.
of Columbia University
CONTENTS
page
PART I—ARABIA
PART II—SYRIA
PART III—MESOPOTAMIA
PART IV—ARMENIA
PART V—NORTHERN AFRICA
PART VI—ANDALUSIA
PART VII—ISLANDS IN THE SEA
PART VIII—NUBIA
PART IX—AL-ʿIRÂḲ AND PERSIA
* The Caliphate of abu-Bakr aṣ-Ṣiddiḳ.
PART X—MEDIA [AL-JIBÂL]
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# The Origins of the Islamic State/Foreword

FOREWORD
Interest in the Nearer East has increased our desire to know as accurately as is possible the beginnings of the faith and of the various states that have played so important a part in its history. The Arabs themselves have had, from the earliest times, a keen sense for historical tradition and an equally keen desire to preserve that tradition in writing. There is, perhaps, no people of earlier times that has left us so large an amount of documentary evidence as to its beginnings as they have. The evidence, of course, needs sifting and sorting according to the canons of criticism we have learned to employ in all such cases. But, this work cannot be done by Oriental scholars alone, whose time is often taken up largely with the philological and literary examination of the texts that have come down to us. It is, therefore, eminently a part of their duty to render these texts accessible to students of history who are not masters of the Arabic language.
Dr. Ḥitti has undertaken this task in connection with the record of one of the earliest Arab historians whose work has been preserved. Since its publication in 1866 by Professor de Goeje, al-Balâdhuri's "Futûḥ al-Buldân" has been recognized as one of our chief authorities for the period during which the Arab state was in process of formation. This task of translating has not been a simple one: proof is that the attempt has not been made before this. The style of al-Balâdhuri is often cryptic and unintelligible. This is perhaps due to the fact that the work, as it has reached us, is a shortened edition of a much larger one ​which, though existent up to the seventeenth century, has not been found in any of the collections of manuscripts to which we have access. In its present form, the work mentions often men and matters that probably were treated of in the longer recension, but of which now we know nothing. Dr. Ḥitti's translation is, therefore, in a certain sense also, a commentary and an exposition. As such, I trust that it will be found useful to Orientalists as well as to students of history. His fine sense for the niceties of Arabic expression has often enabled him to get through a thicket that is impenetrable to us Westerners.
Richard Gottheil.
Columbia University, January, 1916.
# The Origins of the Islamic State/Part 1

CONTENTS
page
PART I—ARABIA
# The Original Fables of La Fontaine/The Wolf and the Fox in the Well

XXXVI
THE WOLF AND THE FOX IN THE WELL
(Book XI.—No. 6)
Why does Æsop give to the fox the reputation of excelling in all tricks of cunning? I have sought for a reason, but cannot find one. Does not the wolf, when he has need to defend his life or take that of another, display as much knowingness as the fox? I believe he knows more, and I dare, perhaps with some reason, to contradict my master in this particular.
Nevertheless, here is a case where undoubtedly all the honour fell to the dweller in burrows.
One evening a fox, who was as hungry as a dog, happened to see the round reflection of the moon in a well, and he believed it to be a fine cheese. There were two pails which alternately drew up the water. Into the uppermost of these the fox leapt, and his weight caused him to descend the well, where he at once discovered his mistake about the cheese. He became extremely worried and fancied his end approaching, for he could see no way to get up again but by some other hungry one, enticed by the same reflection, coming down in the same way that he had.
Two days passed without any one coming to the well. Time, which is always marching onward, had, during
Descended by his greater weight.
​two nights, hollowed the outline of the silvery planet, and Reynard was in despair.
At last a wolf, parched with thirst, drew near, to whom the fox called from below, "Comrade, here is a treat for you! Do you see this? It is an exquisite cheese, made by Faunus from milk of the heifer Io. If Jupiter were ill and lost his appetite he would find it again by one taste of this. I have only eaten this piece out of it; the rest will be plenty for you. Come down in the pail up there. I put it there on purpose for you."
A rigmarole so cleverly told was easily believed by the fool of a wolf, who descended by his greater weight, which not only took him down, but brought the fox up.
We ought not to laugh at the wolf, for we often enough let ourselves be deluded with just as little cause. Everybody is ready to believe the thing he fears and the thing he desires.
* ↑ The benign spirit of the fields and woods.
* ↑ A priestess who was changed by Hera, wife of Zeus, into a white heifer.