OpenLLM-France/wikimedia huggingface dataset:
# Appletons' Cyclopædia of American Biography/Steinwehr, Adolph Wilhelm August Friedrich, Baron von

Edition of 1900.
​STEINWEHR, Adolph Wilhelm August Friedrich, Baron von, soldier, b. in Blankenburg, duchy of Brunswick, Germany, 25 Sept., 1822; d. in Buffalo, N. Y., 25 Feb., 1877. His father was a major in the ducal service, and his grandfather a lieutenant-general in the Prussian army. Adolph was educated at the military academy in the city of Brunswick, and entered the army of the duchy as lieutenant in 1841. In 1847 he resigned and came to the United States to offer his services to the government during the Mexican war. Failing to obtain a commission in the regular army, he returned to Germany after marrying an American lady. In 1854 he again visited this country and purchased a farm near Wallingford, Conn. At the beginning of the civil war he raised a regiment, the 29th New York, which he commanded at the first battle of Bull Run, forming part of the reserve under Col. Dixon S. Miles. On 12 Oct., 1861, he was commissioned brigadier-general of volunteers and placed at the head of the 2d brigade, Gen. Louis Blenker's division, which was attached in May, 1862, to the Mountain department under Gen. John C. Frémont. When Gen. Franz Sigel assumed command of the corps, after the organization of the Army of Virginia, Gen. Steinwehr was given the 2d division, and with it took part in the campaign on the Rapidan and Rappahannock in the following August. He also retained it when the command of the corps passed into the hands of Gen. Oliver O. Howard, and under that officer fought in the battles of Chancellorsville and Gettysburg. He remained with the army until the close of the war. His home for several years before his death was in Cincinnati, Ohio, where he prepared an “Eclectic Series” of school geographies that was widely circulated, and published “A Topographical Map of the United States” and “The Centennial Gazetteer” (Philadelphia, 1873).
# Appletons' Cyclopædia of American Biography/Stephens, Daniel

Edition of 1900.
​STEPHENS, Daniel, clergyman, b. on his father's farm, Licking Creek, Bedford co.. Pa., in April, 1778; d. in Bolivar, Tenn., 21 Nov., 1850. He was graduated at Jefferson college, Cannonsburg, Pa., in 1803, at the end of a two-years' course, with the highest honors, served as tutor in college for a short time, and then opened a school in Easton, Md. Although of a Baptist family, he resolved to apply for orders in the Protestant Episcopal church. After due preparation he was ordained deacon in Upper Marlborough, St. Mary's co.. Md., in February, 1809, by Bishop Claggett, and priest at the diocesan convention in Baltimore in 1810 by the same bishop. His earliest service was in Chestertown; thence he went to Centreville, Queen Anne co., where he labored for four years. Deeming a change necessary for health, he moved to Havre de Grace, Harford co. In 1820 he received the degree of D. D. from the University of Pennsylvania. He was then called to the church in Staunton, Va., where he remained until 1820. Soon afterward he became rector of St. Peter's church, Columbia, Tenn., and from 1833 till 1849 he was rector of St. James's church, Bolivar, Tenn. He was very active and serviceable in organizing the church in Tennessee and electing its first ​bishop. Dr. Stephens, though an excellent scholar and teacher, published only a few occasional sermons. His son, Abednegro, clergyman, b. in Centreville, Md.. 24 July, 1812; d. in Nashville. Tenn., 27 Feb., 1841, was ordained deacon in October, 1837, by Bishop Otey, and priest soon afterward by the same bishop. His record is thus summed up by his bishop: "At the age of seventeen he was the acting principal of a large academy, at twenty-two professor of languages in a university, at twenty-seven the president of a college, and when, in his twenty-ninth year, his brilliant career was arrested by the hand of death, he stood in the front rank of scholars and orators." His published address (1838), delivered before the alumni of the university, on "The Duty of the State to Endow Institutions for the Promotion of High Letters," is marked by felicity of style and great research.
# Appletons' Cyclopædia of American Biography/Steinway, William

Edition of 1900.
STEINWAY, William, manufacturer, b. in Seesen, Brunswick, 5 March, 1836; d. in New York city, 30 Nov., 1886. He was the fourth son of Henry Engelhard Steinway (q. v.), and came to this country with his father and brothers in 1850. In Germany he received an elementary education, and was also given instruction in languages and music. He then became an apprentice in a piano manufactory, where he spent two years. He was associated with his father and his brothers Charles and Henry in founding in 1853 the firm of Steinway & Sons, and in 1889 he became the head of the firm. He erected Steinway hall, which he proposed making a place for the exhibition of the highest musical skill; and he was a conspicuous figure among the German citizens of New York, wielding great influence for good among them. He was noted for his unostentatious philanthropy, and in this line founded the well-known and progressive settlement of Steinway, at Astoria, Long Island, in which he erected large buildings connected with his piano manufactory, and made ample provision for the religious, educational, and
public benefits of the inhabitants. In 1890, on the creation of the New York city rapid transit commission, he was appointed one of its members.
# Bacon's Essays/Of Revenge

IV
OF REVENGE
Revenge is a kinde of Wilde Justice, which the more Man's Nature runs to, the more ought Law to weed it out. For as for the first Wrong, it doth but offend the Law; but the Revenge of that wrong putteth the Law out of Office. Certainly, in taking Revenge, A Man is but even with his Enemy; But in passing it over, he is Superiour: For it is a Prince's part to Pardon. And Salomon, I am sure, saith, It is the glory of a Man to passe by an offence. That which is past, is gone and Irrevocable; And wise Men have Enough to doe with things present and to come: Therefore, they doe but trifle with themselves that labour in past matters. There is no man doth a wrong for the wrong's sake, But therby to purchase himselfe Profit, or Pleasure, or Honour, or the like. Therfore why should I be angry with a Man, for loving himselfe better then mee? And if any Man should doe wrong, meerely out of ill nature, why, yet it is but like the Thorn, or Bryar, which prick and scratch because they can doe no other. The most Tolerable Sort of Revenge is for those wrongs which there is no Law to remedy: But then, let a man take heed the Revenge be such as there is no law to punish; Else, a Man's Enemy is still before hand, And it is two for one. Some, when they take Revenge, are Desirous the party should know whence it commeth: This is the more Generous. For the Delight seemeth to be, not so much in doing the Hurt, as in Making the Party repent: But Base and Crafty Cowards are like the Arrow that flyeth in the Darke. Cosmus, Duke of Florence, had a Desperate Saying against Perfidious or Neglecting Friends, as if those wrongs were unpardonable: You shall reade (saith he) that we are ​commanded to forgive our Enemies; But you never read that wee are commanded to forgive our Friends. But yet the Spirit of Iob was in a better tune; Shall wee (saith he) take good at God's Hands, and not be content to take evill also? And so of Friends in a proportion. This is certaine, That a Man that studieth Revenge keepes his owne Wounds greene, which otherwise would heale and doe well. Publique Revenges are, for the most part, Fortunate; As that for the Death of Caesar; For the Death of Pertinax; for the Death of Henry the Third of France; And many more. But in private Revenges it is not so. Nay rather, Vindicative Persons live the Life of Witches, who, as they are Mischievous, So end they Infortunate.
* ↑ uncultivated
* ↑ usurps the functions of law
* ↑ surely
* ↑ obtain
* ↑ simply
* ↑ well
* ↑ permissible
* ↑ always has the best of it
* ↑ severe
* ↑ negligent
* ↑ to a proportionate extent
* ↑ open
* ↑ Acts of vengeance undertaken on behalf of the state
* ↑ successful in their issue
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# Appletons' Cyclopædia of American Biography/Halstead, Murat

Edition of 1900.
​HALSTEAD, Murat, journalist, b. in Paddy's Run, Butler co., Ohio, 2 Sept., 1829. He spent the summers on his father's farm and the winters in school until he was nineteen years old, and, after teaching for a few months, entered Farmer's college, near Cincinnati, where he was graduated in 1851. He had already contributed to the press, and after leaving college became connected with the Cincinnati “Atlas,” and then with the “Enquirer.” He afterward established a Sunday newspaper in that city, and in 1852-'3 worked on the “Columbian and Great West,” a weekly. He began work on the “Commercial” on 8 March, 1853, as a local reporter, and soon became news editor. In 1854 the “Commercial” was reorganized, and Halstead purchased an interest in the paper. In 1867 its control passed into his hands. After pursuing for a time a course of independent journalism, he allied himself with the Republican party, which he has since supported. The Cincinnati “Gazette” was consolidated with his paper in 1883, and he became president of the company that publishes the combined journal under the name of the “Commercial Gazette.”
# Appletons' Cyclopædia of American Biography/Hammond, Charles

Edition of 1900.
​HAMMOND, Charles, lawyer and journalist, b. in Baltimore county, Md., in September, 1779; d. in Cincinnati, Ohio, 3 April, 1840. When he was six years of age his father removed to Ohio county, Va., where the son worked for a time on a farm. He studied law and was admitted to the bar in 1801, and practised in Wellsburg, Va. He became a frequent contributor to the newspapers, first obtaining a favorable notice by a series of articles in the “Scioto Gazette” in defence of Gen. St. Clair, published in the “Ohio Federalist” at ​St. Clairsville from August, 1813, to 1817, and in 1822 removed to Cincinnati, where he edited the “Gazette” from 1825 till his death. He was a member of the Ohio legislature in 1816-'18 and 1820, and was reporter of the Ohio supreme court in 1823-'38. He was an earnest advocate for a system of internal improvements, and of a thorough common-school system. He published “Reports of Cases in the Supreme Court of Ohio, 1821-'39” (9 vols., Cincinnati, 1833-'40).
# Appletons' Cyclopædia of American Biography/Harbaugh, Henry

Edition of 1892.
​HARBAUGH, Henry, clergyman, b. near Waynesborough, Pa., 28 Oct., 1817; d. in Mercersburg, Pa., 28 Dec, 1867. He taught to obtain means to enter college, and studied at Mercersburg, Pa., but was unable to finish either a classical or theological course. He was ordained in 1843, and installed as pastor of the German Reformed church at Lewisburg, Pa., and in 1850 accepted a call to the church at Lancaster, Pa., where he remained until his removal to Lebanon in 1860. In 1863 he was appointed by his synod professor of theology at the Mercersburg seminary. He occupied this chair until his death, which was occasioned by undue mental exertion. In his theological views Dr. Harbaugh was the foremost representative of the school that emphasized the efficacy of the ​ments and the priestly character of the ministry. He founded the “Guardian,” and was its editor for seventeen years, compiled numerous church almanacs, edited “The Child's Treasury,” contributed a great number of sketches to the German Reformed church “Cyclopaedia,” and at the time of his death edited the “Mercersburg Review,” and was one of the staff of the “Reformed Church Messenger.” He also wrote quaint poems in the German Pennsylvania dialect. He published “Heaven, or the Sainted Dead” (Philadelphia, 1848); “Heavenly Recognition” (1851); “The Heavenly Home” (1853); “Union with the Church” (1853); “Birds of the Bible” (1854); “Life of Rev. Richard Schlatter” (1857); “The Fathers of the German Reformed Church” (1858); “The True Glory of Woman, and a Plea for the Lord's Portion of a Christian's Wealth” (1860); “The Golden Censer” (1860); “Hymns and Chants” (Lebanon, 1861); and “Christological Theology” (Philadelphia, 1864).
# Basham v. Pennsylvania Railroad Company

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.

## Dissenting Opinion

    Harlan
United States Supreme Court
372 U.S. 699
Basham v. Pennsylvania Railroad Company
Argued: March 19, 1963. --- Decided: April 15, 1963
Ira Gammerman, New York City, for petitioner.
David J. Mountan, Jr., New York City, for respondent.
PER CURIAM.

## 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
# Basham v. Pennsylvania Railroad Company/Dissent Harlan

* Court Documents
* Case Syllabus
* Opinion of the Court
* Dissenting Opinion Harlan
United States Supreme Court
372 U.S. 699
Basham v. Pennsylvania Railroad Company
Argued: March 19, 1963. --- Decided: April 15, 1963
Mr. Justice HARLAN (dissenting).
This is a run-of-the-mill negligence case, presenting no new question of law or departure from established legal principles. The only question is whether there was enough evidence to take the case to the jury.
A total of 12 New York Judges-one at nisi prius, four on the Appellate Division (a fifth dissenting), and seven on the Court of Appeals-have held that the evidence was not sufficient to warrant submission of the case to the jury.
To bring such a case here for further review by nine more Justices seems to me a most futile expenditure of judicial time. Having reflected on the oral argument, briefs, and record, I conclude that the only premise on which this reversal can be justified is that anything a jury says goes.
I would affirm the judgment below.

## 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
# Baseball Joe on the School Nine/Front matter

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* CUPPLES & LEON COMPANY, New York
Copyright, 1912, by Cupples & Leon Company
Baseball Joe on the School Nine
# Atharva-Veda Samhita/Book II/Hymn 20

20. The same: to Vāyu (wind).
This and the three following hymns are mechanical variations of the one next preceding, differing from it only by the name of the deity addressed, and in hymn 23 by the pronouns and verbs being adapted to the plural deity. They are wanting in the other texts. The comm. does not deign to explain them in detail, but prefixes a few introductory words to the text of this one. For the Anukr. descriptions of the meter, and for the use by Kāuç., see under hymn 19. It would be space wasted to write out the translation in full. ⌊They should all be regarded as non-metrical.⌋ They are briefly treated (not translated) by Weber, xiii. 182, and Griffith, i. 62.
1. O Vāyu! with the heat that is thine etc. etc.
2-5. O Vāyu! with etc. etc.
# Atharva-Veda Samhita/Book II/Hymn 22

22. The same: to the moon.
1. O moon! with the heat that is thine etc. etc.
2-5. O moon! with etc. etc.
# Atharva-Veda Samhita/Book II/Hymn 21

21. The same: to Sūrya (sun).
1. O Sūrya! with the heat that is thine etc. etc.
2-5. O Sūrya! with etc. etc.
# Atharva-Veda Samhita/Book II/Hymn 23

23. The same: to water.
1. O waters! with the heat that is yours etc. etc.
2-5. O waters! with etc. etc.
Here the meter, owing to the plural verbs, is different; the Anukr. calls that of vss. 1-4 (6 + 8 + 10 = 24) samaviṣamā, a gāyatrī 'of uneven members,' and vs. 5 (6 + 10 + 10 = 26) the same, with two syllables in excess ⌊svarāḍ-viṣamā⌋.
# Atharva-Veda Samhita/Book II/Hymn 24

24. Against kimīdíns, male and female.
[Brahman.—aṣṭarcam. āyuṣyam. pān̄ktam....]
⌊Not metrical.⌋ Part of the hymn is found in Pāipp. ii., but in a very corrupt condition: see under the verses below. Kāuç. makes no use of it that is characteristic, or that casts any light upon its difficulties, but prescribes it simply as to be employed in a certain ceremony (19. 9-13) for prosperity (according to the comm., for removal of a bad sign), called "of the sea" (sāmudra: the comm. says, offering in a çāpeṭastha fire, in the midst of the sea); it is also reckoned (19. 1, note) to the mantras called puṣṭika 'for prosperity.' The words that precede the refrain in each verse are apparently ​the names of kimīdíns. The Anukr. says that Brahman in each verse praised with verses the deity mentioned in it; and gives a long description of the meters that is too confused and corrupt to be worth quoting in full.
1. O çerabhaka, çerabha! back again let your familiar demons go; back again your missile, ye kimīdíns! whose ye are, him eat ye; who hath sent you forth, him eat ye; eat your own flesh.
Ppp. reads: çarabhaka ṣeraçabha punar bho yānti yādavaṣ punar hatiṣ kimīdinaḥ yasya stha dam atta yo va prāhī tam uttam māsāṅsa manyatā. The comm. in the last phrase gives sā instead of svā and has much trouble to fabricate an explanation for it (as = tasya, or else for sā hetiḥ). Çerabhaka he takes as either sukhasya prāpaka or çarabhavat sarveṣām hiṅsaka, but is confident that it designates a "chief of yātudhānas." Of the refrain, the first part seems metrical, and the second prose, in three phrases; and it may be counted as 8 + 8: 6 + 7 + 5 (or 7) = 34 (or 36): the prefixed names add 7 syllables (vss. 1, 2), or 5 (vss. 3, 4), or 3 (vss. 6-8), or 2 (vs. 5). ⌊Bloomfield comments on áhāit and the like, ZDMG. xlviii. 577.⌋
2. O çevṛdhaka, çévṛdha! back again let your familiar etc. etc.
3. O mroká, anumroka! back again let your familiar etc. etc.
4. O sarpá, anusarpa! back again let your familiar etc. etc.
5. O júrṇī! back again let your familiar demons go; back again your missile, ye she-kimīdíns; whose ye are etc. etc.
6. O upabdi! back again let your familiar etc. etc.
7. O árjunī! back again let your familiar etc. etc.
8. O bharūjī! back again. let your familiar etc. etc.
To represent all these verses, we find in Ppp. çevṛka çevṛdha sarpān sarpa mrokān mro jyarṇyatro jarjūnvapaprado punar vo yanti yādavaḥ: punar jūtiṣ kimīdinaḥ yasya stha dam atta yo na prāhi tam utvas sā māṅsāṇy attā. It has not seemed worth while to try to translate the names, though most of them contain intelligible elements ⌊see Weber, p. 184, 186⌋, and the comm. forces through worthless explanations for them all. In vs. 8 he reads bharūci, and makes an absurd derivation from roots bhṛ and añc ("going to take away the body"). ⌊In the first draft, W. notes that the four feminine names of vss. 5-8 might be combined to one triṣṭubh pāda, which with the common refrain would give us the normal five "verses."⌋
# Atharva-Veda Samhita/Book II/Hymn 26

26. For safety and increase of kine.
[Savitar.—paçavyam. trāiṣṭuhham. 3. upariṣṭādvirāḍbṛhatī; 4, 5. anuṣṭubh (4. bhurij).]
Found in Pāipp. ii. Used by Kāuç. (19. 14), with iii. 14, iv. 21, and ix. 7 ⌊not vi. 11. 3—see comm. to ix. 7 = 12⌋, in a ceremony for the prosperity of cattle.
Translated: Weber, xiii. 188; Ludwig, p. 371; Griffith, i. 65; Bloomfield, 142, 303; vss. 1 and 2, also by Grill, 64, 92.—Cf. Bergaigne-Henry, Manuel, p. 138.
1. Hither let the cattle come that went away, whose companionship (sahacārá) Vāyu (the wind) enjoyed, whose form-givings Tvashṭar knows; in this cow-stall let Savitar make them fast (ni-yam).
Or, 'whose forms,' rūpadheya being virtually equivalent to simple rūpa. Ppp. reads in b sahatāram. The "cow-stall" does not probably imply anything more than an enclosure. The Anukr. passes without notice the jagatī pāda d.
2. To this cow-stall let cattle flow-together ⌊stream together⌋ (sam-sru); let Brihaspati, foreknowing, lead them hither; let Sinīvālī lead hither the van (ágra) of them; make them fast when they have come, O Anumati.
⌊In the prior draft of 3, Mr. Whitney has 'stream.'⌋ Ppp. has at the end yacchāt; one of SPP's mss., yacchat. The comm. gives anugate (= he anugamanakāriṇi) in d. The value of pra in the common epithet prajānánt (rendered 'foreknowing') is obscure and probably minimal. ⌊As to the deities here named, see Zimmer, p. 352, and Hillebrandt, Ved. Mythol. i. 422.⌋
3. Together, together let cattle flow ⌊stream⌋, together horses, and together men, together the fatness that is of grain; I offer with an oblation of confluence.
For the oblation called 'of confluence,' to effect the streaming together of good things, compare i. 15 and xix. 1. The change of meter in .this hymn need not damage its unity, in view of its occurrence as one hymn in Ppp. Ppp. reads in b pāuruṣās, and in c sphātibhis (for yā sph-). The metrical definition of the Anukr. seems to reject the obvious resolution -vi-e-ṇa in d.
4. I pour together the milk (kṣīrá) of kine, together strength, sap, with sacrificial butter; poured together are our heroes; fixed are the kine in me ⌊rather, with me⌋ [as] kine-lord.
Ppp. reads valam in b, combines -ktā ’smākam in c, and has for d mayi gāvaç ca gopatāu. The redundant syllable in d (noticed by the Anukr.) would be got rid of by changing máyi to the old locative mé⌊; but with better metrical result, by adopting the Ppp. reading⌋. With the second half-verse is to be compared AÇS. iii. 11 . 6: ariṣṭā asmākaṁ vīrā mayi gāvaḥ santu gopatāu. The comm. says that gavām in a means gṛṣṭīnām 'of heifers (having their first calf).'
5. I bring (ā-hṛ) the milk of kine; I have brought the sap of grain; brought are our heroes, our wives, to this home (ástaka).
Ppp. has ahaṣram in b, in c āhariṣam (for āhṛtās) and vīrān, and in d ā patnīm e ’dam. Our Bp. gives ahāriṣam (and H. aharāriṣam) in b, and ā́hūtās in c.
The anuvāka ⌊4.⌋ has this time 9 hymns, with 48 verses; the old Anukr. says dvyūnaṁ [çatārdhaṁ] turīyah.
# Biographical Sketches of Dekkan Poets/Sitikant

SITIKANT.
This poet was a Smartva bramin, and inhabitant of Gandikota, which is the chief town of a distriet of the same name, which has been ceded to the British Government by Nizam Ally Khan—Sitikant flourished in the fifteenth century of the Salivahana aera, and was born in the town first mentioned.
He lost his father during his infancy, and being without friends, was consequently very distressed, and so neglected, that he contracted idle habits, and was without any education whatever, until he was nearly grown up; he at last reflected that he should be despised for his ignorance, and made a journey to Benares or Kasi, where after passing through the rudiments of the Sancrit language, he studied logic very sedulously and after a considerable time wrote a treatise on that science; the work was named "Turka Bhasha Tikka" by him, but his disciples and other people called it "Siti Kanthiyam," as it was written by Siti Kanta, the book contains six thousand verses, and in it every branch of logic ​is separately treated of. He had many disciples, to whose instruction he confined the whole of his time, as he never entered in the matrimonial state. He died at Benares on the banks of the river Ganges. After his death, his works were much sought after by the pandits of Hindoostan, as the style of them was plain and perspicuous, and the versification very soft and harmonious.
# Biographical Sketches of Dekkan Poets/Sridhara Swami

SRIDHARA SWAMI.
Was also a Maharata bramin, and an inhabitant of Caradades near Colapore, he was con- ​temporary with the foregoing poet. Sridhara Swami became a Sanyasi in his fortieth year, and resigned all secular concerns. He composed a commentary on the Bhagavat Gita in verse. He expired in the fiftieth year of his age, at Poitan.