OpenLLM-France/wikimedia huggingface dataset:
# Response to Moussaoui's motions

IN THE UNITED STATES DISTRICT COURT FOR THE EASTERN DISTRICT OF VIRGINIA, ALEXANDRIA DIVISION
UNITED STATES OF AMERICA v. ZACARIAS MOUSSAOUI (a/k/a "Shaqil," a/k/a "Abu Khalid al Sahrawi,"), Defendant.
ORDER
Since October 27, 2003, the Court has received more than twenty writings from Mr. Moussaoui, most of which are not proper requests for appropriate judicial relief. Indeed, they include veiled, and in some cases overt, threats to public officials, attacks on foreign governments, attempts to communicate with persons overseas, and efforts to obtain materials unrelated to this case." Because most of these writings are inappropriate for a case file and do not require a response from counsel or the Court, they will simply be archived and maintained under seal.
The defendant has been warned on numerous occasions that he could lose his right to represent himself in this case if he abused that right. His conduct over the past two weeks is clear evidence of such abuse. The Court has the "inherent power to impose order, respect, decorum, silence and compliance with lawful mandates." U.S. v. Schaeffer Equipment Services, 11 F.3d 450, 460-61 (4th Cir. 1993). That inherent power includes broad discretion to select means to protect decorum, including punishing for contempt of court, and barring persons from the courtroom. Id. A court may also ban a defendant from filing frivolous pleadings if the defendant has been warned of such a possible sanction. U.S. v. Robinson. 251 F.3d 594, 596 (7th Cir. 2001). To ensure that proper order and decorum is maintained in this case and to avoid wasting the resources of counsel and the Court on frivolous pleadings, it is hereby ORDERED that defendant is placed on formal notice that he faces sanctions, including being 'held in contempt or losing his right to continue pro se, if he files any further frivolous, scandalous, disrespectful or repetitive pleadings in this case or violates any orders, including the Order of stay entered this date.
The Clerk is directed to forward copies of this Order to the defendant, pro se; counsel for the United States; and standby defense counsel. Entered this 5th day of November, 2003.
       signature
    Leonie M. Brinkema
    United States District Judge
Alexandria, Virginia

## Annotations

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
# Sacred Books of the East/Volume 3/The Shih/Odes of the Temple and the Altar/The Sacrificial Odes of Kâu/Decade 3/Ode 10

Lài (賚) may be interpreted as "bestowal". It is not part of the poem itself.
Ode 10. The Lâi.
Celebrating the praise of king Wăn.
This is the only account of the piece that can be given from itself. The Zo-Kwan, however, refers it to the dance of king Wû; and the Preface says it contains the words with which Wû accompanied his grant of fiefs and appanages in the ancestral temple to his principal followers.
King Wăn laboured earnestly:— Right is it we should have received (the kingdom). We will diffuse (his virtue), ever cherishing the thought of ​him; Henceforth we will seek only the settlement (of the kingdom). It was he through whom came the appointment of Kâu. Oh! let us ever cherish the thought of him.
# Sacred Books of the East/Volume 3/The Shih/Odes of the Temple and the Altar/The Sacrificial Odes of Kâu/Decade 3/Ode 3

Jìng Zhī (敬之) doubled is the first line of the poem.
Ode 3. The King Kih.
King Khăng shows his sense of what was required of him to preserve the favour of Heaven, a constant judge; intimates his good purposes; and asks the help of his ministers to be enabled to perform them.
Let me be reverent! Let me be reverent! (The way of) Heaven is evident, And its appointment ​is not easily preserved. Let me not say that it is high aloft above me. It ascends and descends about our doings; It daily inspects us wherever we are.
I am a little child, Without intelligence to be reverently (attentive to my duties); But by daily progress and monthly advance, I will learn to hold fast the gleams (of knowledge), till I arrive at bright intelligence. Assist me to bear the burden (of my position), And show me how to display a virtuous conduct.
# Sacred Books of the East/Volume 3/The Shih/Odes of the Temple and the Altar/The Sacrificial Odes of Kâu/Decade 2/Ode 6

Qián (潛) corresponds to "warrens" on the second line.
Ode 6. The Khien.
Sung in the last month of winter, and in spring, when the king presented a fish in the ancestral temple.
Such is the argument of this piece given in the Preface, and in which the critics generally concur. In the Lî Kî, IV, vi, 49, it is recorded that the king, in the third month of winter, gave orders to his chief fisher to commence his duties, and went himself to see his operations. He partook of the fish first captured, but previously presented some as an offering in the back apartment of the ancestral temple. In the third month of spring, again, when the sturgeons began to make their appearance (Lî Kî, IV, i, 25), the king presented one in the same place. On ​these passages, the prefatory notice was, no doubt, constructed. Choice specimens of the earliest-caught fish were presented by the sovereign to his ancestors, as an act of duty, and an acknowledgment that it was to their favour that he and the people were indebted for the supplies of food, which they received from the waters.
Oh! in the Khî and the Khü, There are many fish in the warrens;— Sturgeons, large and snouted, Thryssas, yellow-jaws, mud-fish, and carp;— For offerings, for sacrifice, That our bright happiness may be increased.
# Sacred Books of the East/Volume 3/The Shih/Odes of the Temple and the Altar/The Sacrificial Odes of Kâu/Decade 2/Ode 8

Zài Xiàn (載見) is the first half of the first line. Zài is treated as untranslatable here. Xiàn corresponds to "appeared".
Ode 8. The Zâi Hsien.
Appropriate to an occasion when the feudal princes had been assisting king Khăng at a sacrifice to his father.
They appeared before their sovereign king, To seek from him the rules (they were to observe). With their dragon-emblazoned banners, flying bright, The bells on them and their front-boards tinkling, And with the rings on the ends of the reins glittering, Admirable was their majesty and splendour.
He led them to appear before his father shrined on the left, Where he discharged his filial duty, and presented his offerings;— That he might have granted to him long life, And ever preserve (his dignity). Great and many are his blessings. They are the brilliant and accomplished princes, Who cheer him with his many sources of happiness, ​Enabling him to perpetuate them in their brightness as pure blessing.
# Sacred Books of the East/Volume 3/The Shih/Odes of the Temple and the Altar/The Sacrificial Odes of Kâu/Decade 3/Ode 1

Mǐn Yǔ Xiǎo Zi (閔予小子) is the first line of the poem.
The Third Decade, or that of Min Yü Hsiâo Zze.
Ode 1. The Min Yü.
Appropriate to the young king Khăng, declaring his sentiments in the temple of his father.
The speaker in this piece is, by common consent, king Khăng. The only question is as to the date of its composition, whether it was made for him, in his minority, on his repairing to the temple when the mourning for his father was completed, or after the expiration of the regency of the duke of Kâu. The words 'little child,' according to their usage, are expressive of humility and not of age. They do not enable us to determine the above point.
Alas for me, who am a little child, On whom has devolved the unsettled state! Solitary am I and full of distress. Oh! my great Father, All thy life long, thou wast filial.
Thou didst think of my great grandfather, (Seeing ​him, as it were) ascending and descending in the court, I, the little child, Day and night will be as reverent.
Oh! ye great kings, As your successor, I will strive not to forget you.
# Sacred Books of the East/Volume 3/The Shih/Odes of the Temple and the Altar/The Sacrificial Odes of Kâu/Decade 3/Ode 4

The Bì in Xiǎo Bì (小毖) corresponds to "will be on my guard against" on the second line. The intent of Xiǎo (which is not in the poem) is uncertain, but may merely expand Bì.
Ode 4. The Hsiâo Pî.
King Khăng acknowledges that he had erred, and states his purpose to be careful in the future; he will guard against the slight beginnings of evil; and is penetrated with a sense of his own incompetencies.
This piece has been considered by some critics as the conclusion of the council in the ancestral temple, with which the previous two also are thought to be connected. The Preface says that the king asks in it for the assistance of his ministers, but no such request is expressed. I seem myself to see in it, with Sû Kheh and others, a reference to the suspicions which Khăng at one time, we know, entertained of the fidelity of the duke of Kâu, when he was inclined to believe the rumours spread against him by his other uncles, who joined in rebellion with the son of the last king of Shang.
I condemn myself (for the past), And will be on my guard against future calamity. I will have nothing to do with a wasp, To seek for myself its painful sting. At first indeed it seemed to be ​(but) a wren, But it took wing, and became a large bird. I am unequal to the many difficulties of the kingdom, And am placed in the midst of bitter experiences.
# Sacred Books of the East/Volume 3/The Shih/Odes of the Temple and the Altar/The Sacrificial Odes of Kâu/Decade 3/Ode 2

Fǎng Luò (訪落) is from the first and third characters of the first line, Fǎng corresponding to "take counsel" and Luò to "beginning".
Ode 2. The Fang Lo.
The young king tells of his difficulties and incompetencies; asks for counsel to keep him to copy the example of his father; states how he meant to do so; and concludes with an appeal or prayer to his father.
This seems to be a sequel to the former ode. We can hardly say anything about it so definite as the statement in the Preface, that it relates to a council held by Khăng and his ministers in the ancestral temple.
I take counsel at the beginning of my (rule), How I can follow (the example of) my shrined father. Ah! far-reaching (were his plans), And I am not yet able to carry them out. However I endeavour to reach to them, My continuation of them will still be all-deflected. I am a little child, Unequal to the many difficulties of the state. Having taken his place, (I will look for him) to go up and come down in the court, To ascend and descend in the house. Admirable art thou, O great Father, (Condescend) to preserve and enlighten me.
# Sacred Books of the East/Volume 3/The Shih/Odes of the Temple and the Altar/The Sacrificial Odes of Kâu/Decade 2/Ode 7

Yōng (雝) doubled corresponds to "full of harmony" on the first line.
Ode 7. The Yung.
Appropriate, probably, at a sacrifice by king Wû to his father Wăn.
From a reference in the Analects, III, ii, to an abuse of this ode in the time of Confucius, we learn that it was sung when the sacrificial vessels and their contents were being removed.
They come full of harmony; They are here in all gravity;— The princes assisting, While the Son of Heaven looks profound.
(He says), 'While I present (this) noble bull, And they assist me in setting forth the sacrifice, O great and august Father, Comfort me, your filial son.
'With penetrating wisdom thou didst play the man, A sovereign with the gifts both of peace and war, Giving rest even to great Heaven, And ensuring prosperity to thy descendants.
​'Thou comfortest me with the eyebrows of longevity; Thou makest me great with manifold blessings, I offer this sacrifice to my meritorious father, And to my accomplished mother.
* ↑ To explain this line one commentator refers to the seventh stanza of the first piece in the Major Odes of the Kingdom, where it is said, 'God surveyed the four quarters of the kingdom, seeking for some one to give settlement and rest to the people;' and adds, 'Thus what Heaven has at heart is the settlement of the people. When they have rest given to them, then Heaven is at rest.'
* ↑ At sacrifices to ancestors, the spirit tablets of wives were placed along with those of their husbands in their shrines, so that both shared in the honours of the service. So it is now in the imperial ancestral temple in Peking. The 'accomplished mother' here would be Thâi Sze, celebrated often in the pieces of the first Book of Part I, and elsewhere.
# Sacred Books of the East/Volume 3/The Shih/Odes of the Temple and the Altar/The Sacrificial Odes of Kâu/Decade 2/Ode 9

Yǒu Kè (有客) doubled is the first line of the poem. It also corresponds to "The noble guest" on the fifth and sixth lines.
Ode 9. The Yû Kho.
Celebrating the duke of Sung on one of his appearances at the capital to assist at the sacrifice in the ancestral temple of Kâu;—showing how he was esteemed and cherished by the king.
The mention of the white horses here in the chariot of the visitor sufficiently substantiates the account in the Preface that he was the famous count of Wei, mentioned in the Shû, IV, xi, and whose subsequent investiture with the duchy of Sung, as the representative of the line of the Shang kings, is also related in the Shû, V, viii. With the dynasty of Shang white had been the esteemed and sacred colour, as red was with Kâu, and hence the duke had his carriage drawn by white horses. 'The language,' says one critic, 'is all in praise of the visitor, but it was sung in the temple, and is rightly placed therefore among the Sung,' There is, in the last line, an indication of the temple in it.
The noble visitor! The noble visitor! Drawn, like his ancestors, by white horses! The reverent and dignified, Polished members of his suite!
The noble guest will stay (but) a night or two! The noble guest will stay (but) two nights or four! Give him ropes, To bind his horses.
I will convoy him (with a parting feast); I will comfort him in every possible way. Adorned with such great dignity, It is very natural that he should be blessed.
# Sacred Books of the East/Volume 3/The Shih/Odes of the Temple and the Altar/The Sacrificial Odes of Kâu/Decade 3/Ode 11

Pán (般) has an uncertain meaning here.
Ode 11. The Pan.
Celebrating the greatness of Kâu, and its firm possession of the kingdom, as seen in the progresses of its reigning sovereign.
In the eighth piece of the first decade we have an ode akin to this, relating a tentative progress of king Wû, to test the acceptance of his sovereignty. This is of a later date, and should be referred, probably, to the reign of king Khăng, when the dynasty was fully acknowledged. Some critics, however, make it, like the three preceding, a portion of what was sung at the Wû dance.
Oh! great now is Kâu. We ascend the high hills, Both those that are long and narrow, and the lofty mountains. Yes, and (we travel) along the regulated Ho, All under the sky, Assembling those who now respond to me. Thus it is that the appointment belongs to Kâu.
# Searchlights on Health/A Young Man's Personal Appearance

A YOUNG MAN'S PERSONAL APPEARANCE.
Dress changes the manners.—VOLTAIRE.
Whose garments wither, shall receive faded smiles.—SHERIDAN KNOWLES.
Men of sense follow fashion so far that they are neither conspicuous for their excess nor peculiar by their opposition to it.—ANONYMOUS.
1. A well-dressed man does not require so much an extensive as a varied wardrobe. He does not need a different suit for every season and every occasion, but if he is careful to select clothes that are simple and not striking or conspicuous, he may use the garment over and over again without their being noticed, provided they are suitable to the season and the occasion.
2. A clean shirt, collar and cuffs always make a young man look neat and tidy, even if his clothes are not of the latest pattern and are somewhat threadbare.
3. Propriety is outraged when a man of sixty dresses like a youth or sixteen. It is bad manners for a gentleman to use perfumes to a noticeable extent. Avoid affecting singularity in dress. Expensive clothes are no sign of a gentleman.
4. When dressed for company, strive to appear easy and natural. Nothing is more distressing to a sensitive person, or more ridiculous to one gifted with refinement, than to see a lady laboring under the consciousness of a fine gown or a gentleman who is stiff, awkward and ungainly in a brand-new coat.
5. Avoid what is called the "ruffianly style of dress" or the slouchy appearance of a half-unbottoned vest, and suspenderless pantaloons. That sort of affectation is, if possible, even more disgusting than the painfully elaborate frippery of the dandy or dude. Keep your clothes well brushed and keep them cleaned. Slight spots can be removed with a little sponge and soap and water.
6. A gentleman should never wear a high hat unless he has on a frock coat or a dress suit.
7. A man's jewelry should be good and simple. Brass or false jewelry, like other forms of falsehood, is vulgar. Wearing many cheap decorations is a serious fault.
8. If a man wears a ring it should be on the third finger of the left hand. This is the only piece of jewelry a man is allowed to wear that does not serve a purpose.
9. Wearing imitations of diamonds is always in very bad taste.
10. Every man looks better in a full beard if he keeps it well trimmed. If a man shaves he should shave at least every other day, unless he is in the country.
11. The finger-nails should be kept cut, and the teeth should be cleaned every morning, and kept clear from tarter. A man who does not keep his teeth clean does not look like a gentleman when he shows them.
# Searchlights on Health/A Word to Maidens

A WORD TO MAIDENS.
1. NO YOUNG LADY who is not willing to assume the responsibility of a true wife, and be crowned with the sacred diadem of motherhood, should ever think of getting married. We have too many young ladies to-day who despise maternity, who openly vow that they will never be burdened with children, and yet enter matrimony at the first opportunity. What is the result? Let echo answer, What? Unless a young lady believes that motherhood is noble, is honorable, is divine, and she is willing to carry out that sacred function of her nature, she had a thousand times better refuse every proposal, and enter some honorable occupation and wisely die an old maid by choice.
2. ON THE OTHER HAND, YOUNG LADY, never enter into the physical relations of marriage with a man until you have conversed with him freely and fully on these relations. Learn distinctly his views and feelings and expectations in regard to that purest and most ennobling of all the functions of your nature, and the most sacred of all intimacies of conjugal love. Your self-respect, your beauty, your glory, your heaven, as a wife, will be more directly involved in his feelings and views and practices, in regard to that relation, than in all other things. As you would not become a weak, miserable, imbecile, unlovable and degraded wife and mother, in the very prime of your life, come to a perfect understanding with your chosen one, ere you commit your person to his keeping in the sacred intimacies of home. Beware of that man who, under pretence of delicacy, modesty, and propriety, shuns conversation with you on this relation, and on the hallowed function of maternity.
3. TALK WITH YOUR INTENDED frankly and openly. Remember, concealment and mystery in him, towards you, on all other subjects pertaining to conjugal union might be overlooked, but if he conceals his views here, rest assured it bodes no good to your purity and happiness as a wife and mother. You can have no more certain assurance that you are to be victimized, your soul and body offered up, slain on the altar of his sensualism, than his unwillingness to converse with you on subjects so vital to your happiness. Unless he is willing to hold his manhood in abeyance to the calls of your nature and to your conditions, and consecrate its passions and its powers to the elevation and happiness of his wife and children, your maiden soul had better return to God unadorned with the diadem of conjugal and maternal love than that you should become the wife of such man and the mother of his children.
# Searchlights on Health/Amativeness or Connubial Love

AMATIVENESS OR CONNUBIAL LOVE.
1. MULTIPLYING THE RACE.—Some means for multiplying our race is necessary to prevent its extinction by death. Propagation and death appertain to man's earthly existence. If the Deity had seen fit to bring every member of the human family into being by a direct act of creative power, without the agency of parents, the present wise and benevolent arrangements of husbands and wives, parents and children, friends and neighbors, would have been superseded, and all opportunities for exercising parental and connubial love, in which so much enjoyment is taken, cut off. But the domestic feelings and relations, as now arranged, must strike every philosophical observer as inimitably beautiful and perfect—as the offspring of infinite Wisdom and Goodness combined.
2. AMATIVENESS AND ITS COMBINATIONS constitute their origin, counterpart, and main medium of manifestation. Its primary function is connubial love. From it, mainly, spring those feelings which exist between the sexes as such and result in marriage and offspring. Combined with the higher sentiments, it gives rise to all those reciprocal kind feelings and nameless courtesies which each sex manifests towards the other; refining and elevating both, promoting gentility and politeness, and greatly increasing social and general happiness.
3. RENDERS MEN MORE POLITE TO WOMEN.—So far from being in the least gross or indelicate, its proper exercise is pure, chaste, virtuous, and even an ingredient in good manners. It is this which renders men always more polite towards women than to one another, and more refined in their society, and which makes women more kind, grateful, genteel and tender towards men than women. It makes mothers love their sons more than their daughters, and fathers more attached to their daughters. Man's endearing recollections of his mother or wife form his most powerful incentives to virtue, study, and good deeds, as well as restraints upon his vicious inclinations; and, in proportion as a young man is dutiful and affectionate to his mother, will he be fond of his wife; for, this faculty is the parent of both.
4. ALL SHOULD CULTIVATE THE FACULTY OF AMATIVENESS OR CONNUBIAL LOVE.—Study the personal charms and mental accomplishments of the other sex by ardent admirers of beautiful forms, and study graceful movements and elegant manners, and remember, much depends upon the tones and accents of the voice. Never be gruff if you desire to be winning. Seek and enjoy and reciprocate fond looks and feelings. Before you can create favorable impressions you must first be honest and sincere and natural, and your conquest will be sure and certain.
# Searchlights on Health/Black-Heads and Flesh Worms

BLACK-HEADS AND FLESH WORMS.
This is a minute little creature, scientifically called Demodex folliculorum, hardly visible to the naked eye, with comparatively large fore body, a more slender hind body and eight little stumpy processes that do duty as legs. No specialized head is visible, although of course there is a mouth orifice. These creatures live on the sweat glands or pores of the human face, and owing to the appearance that they give to the infested pores, they are usually known as "black-heads." It is not at all uncommon to see an otherwise pretty face disfigured by these ugly creatures, although the insects themselves are nearly transparent white. The black appearance is really due the accumulation of dirt which gets under the edges of the skin of the enlarged sweat glands and cannot be removed in the ordinary way by washing, because the abnormal, hardened secretion of the gland itself becomes stained. These insects are so lowly organized that it is almost impossible to satisfactory deal with them and they sometimes cause the continual festering of the skin which they inhabit.
REMEDY.—Press them out with a hollow key or with the thumb and fingers, and apply a mixture of sulphur and cream every evening. Wash every morning with the best toilet soap, or wash the face with hot water with a soft flannel at bedtime.