OpenLLM-France/wikimedia huggingface dataset:
# Encyclopædia Britannica, Ninth Edition/Thún-Khwa

See also Maubin District and Thongwa Township and District on Wikipedia; and the disclaimer.
THÚN-KHWA, or Thonegwa, a district in the Pegu division of Burmah, lying between 17° 37′ and 19° 28′ N. lat., and between 95° 53′ and 96° 53′ E. long., with an area of 5413 square miles. It is bounded on the N. by Henzada, E. by Rangoon, S. by the Bay of Bengal, and W. by Bassein district. The whole district is a large deltaic plain, divided by the numerous channels of the Irrawaddy into saucer-shaped islands, with deep depressions in the centre. The Irrawaddy traverses Thún-khwa from north to south, throwing off numerous branches until it falls into the Bay of Bengal. Geologically, Thún-khwa is composed of "older alluvial clay," differing from that of the Gangetic basin in being less rich in lime.
The population of Thún-khwa in 1881 was returned at 284,063 (males 150,131, females 133,932); Hindus numbered 723, Mohammedans 1650, Christians 6894, and Buddhists 274,237. The largest towns in the district are Yandoon and Pantanaw, with populations (1881) of 12,673 and 6174 respectively. The land is much less fertile than that of the neighbouring districts. In 1885–86 the area under cultivation was 349,259 acres, and the cultivable area 1,262,374 acres. The principal crops are rice, fruits, vegetables, and sugar-cane. The total revenue realized in the year 1885–86 amounted to £194,737, of which the land contributed £66,590. Thún-khwa was constituted a district in 1875, and its history previous to that date is identical with that of Henzada, to which administrative division it originally belonged. During the first Burmese war no resistance was offered to the British in the district as it at present exists except at the town of Donabyu. At the time of the second war Donabyu was undefended, but, after the occupation of Prome, Myat Htün, an ex-thúgyi of a small circle, succeeded in collecting a body of men and defied the British. Early in January 1853 the enemy were driven out of Donabyu, but on penetrating into the interior the British were forced to retire. In a subsequent engagement the British were driven back; but the enemy were eventually dispersed and their works captured.
# Encyclopædia Britannica, Ninth Edition/Thümmel, Moritz August von

See also Moritz August von Thümmel on Wikipedia; Thümmel, Moritz August von in the 11th Edition; and the disclaimer.
THÜMMEL, Moritz August von (1738–1817), German writer in prose and verse, one of the imitators of Wieland (vol. x. p. 541), was born May 27, 1738, in the neighbourhood of Leipsic, was educated at Rossleben and the university of Leipsic, and from 1761 till 1783 held various offices in the ducal court of Saxe-Coburg. He died at Coburg on October 26, 1817. He wrote a comic prose epic, Wilhelmine, oder der vermählte Pedant (1764); Die Inoculation der Liebe (1771), a tale in verse; Reise in die mittaglichen Provinzen von Frankreich (1791–1805), a romance in 10 vols.; and Der heilige Kilian, oder das Liebespaar (1818). An edition of his works was published at Leipsic in 8 vols. in 1854–55.
# Encyclopædia Britannica, Ninth Edition/Tiber

See also Tiber on Wikipedia; Tiber in the 11th Edition; and the disclaimer.
TIBER. See ITALY, vol. xiii. pp. 438-439.
# Encyclopædia Britannica, Ninth Edition/Tiberias

See also Tiberias on Wikipedia; Tiberias in the 11th Edition; and the disclaimer.
Tiberias was founded by Herod Antipas apparently not before 26 A.D., and so was quite a new place at the time of our Lord's ministry in Galilee. And, though it became the capital of Galilee, it was at first a purely Greek city, which accounts for its not appearing among the scenes of the Galilæan ministry. It joined in the war of liberty, but yielded without resistance to Vespasian, and was restored by him to its master Agrippa, on whose death in 100 it fell directly under Roman rule. The place came to be a great seat of Jews and Jewish learning: it was the residence of R. Judah, the editor of the Mishnah; and, though the schools of Palestine were ultimately overshadowed by those of Babylonia, the school of Tiberias was still famous in the time of Jerome. According to Epiphanius, the first Christian church was built by Constantine, and from this time we hear of bishops of Tiberias. The Arabs took Tiberias in 637; it was restored to Christendom by Tancred, but yielded to Saladin in 1187 after the battle of Hittin. It was again in Christian hands from 1240 to 1247. In the middle of the 18th century it was one of the fortresses of the renowned Sheikh Ẓáhir, who for many years defied the Turkish power.
# Encyclopædia Britannica, Ninth Edition/Thyme

See also Thyme on Wikipedia; Thyme in the 11th Edition; and the disclaimer.
THYME. The genus Thymus (nat. ord.Labiatæ) comprises a number of fragrant aromatic undershrubs, with very small leaves and whorls of small lilac flowers in the axils of the leaves or at the ends of the branches. The common garden thyme, a native of the Mediterranean region, is Thymus vulgaris; the wild thyme of our banks is T. Serpyllum. Marjoram (Origanum) is also closely allied. All these plants are remarkable for their essential oil, to which their fragrance is due. From this oil is produced by distillation a substance known as thymol, analogous to camphor. It is homologous with phenol or carbolic acid, and may be used as a disinfectant and germicide.
# Encyclopædia Britannica, Ninth Edition/James Pettit Andrews

* related authors: James Pettit Andrews.
* sister projects: Wikipedia article, Wikidata item.
See also James Pettit Andrews on Wikipedia; and the disclaimer.
ANDREWS, James Pettit, an English historian and miscellaneous writer, was the younger son of Joseph Andrews, of Shaw-house, near Newbury, Berks, where he was born in 1737. He was educated privately, and early discovered a taste for literature and the fine arts. Andrews was the author of several miscellaneous works, but his most extensive undertaking was his History of Great Britain, connected ivith the Chronology of Europe, with Notes, &c., of which, however, he lived to complete but two volumes. The first, which was published in 1794, in 4to, commences with Caesar s invasion, and ends with the deposition and death of Richard II. ; and the second, which appeared in 1795, continues the history to the accession of Edward VI. The plan of this work was new, and in some respects singular ; a portion of the history of England is given on one page, and a general sketch of the contemporaneous history of Europe on the page opposite. He appears to have left off this work to prepare a con tinuation of Henry s History of Britain, which he published in 1796 in one volume 4to, and two volumes 8vo. He died at Brompton 6th August 1797.
# Encyclopædia Britannica, Ninth Edition/Jan Van Breda

See also Jan Frans van Bredael on Wikipedia; Jan Frans van Bredael at Wikipedia; Jan Frans van Bredael in the 11th Edition; and the disclaimer.
BREDA, Jan Van, a Dutch painter, was the son cf Alexander Van Breda, an artist of considerable merit, and was born at Antwerp in 1683. He imitated the style of Wouvermans and Breughel with such dexterity, that even connoisseurs are often unable to distinguish his copies of their pictures from the originals. He visited England, where he was so well employed, that in a few years he was able to retire to his native country with a competency. The earl of Derwentwater was one of his chief patrons. He died at Antwerp in 1750.
# Encyclopædia Britannica, Ninth Edition/Jan Willem De Winter

See also Jan Willem de Winter on Wikipedia; Jan Willem de Winter on Wikipedia, De Winter in the 11th edition; and the disclaimer.
​DE WINTER, JAN WILLEM (1750-1812), Dutch admiral, was born at the Texel in 1750. He entered the navy at the age of twelve, but after twenty-five years of honourable service he had attained no higher rank than that of lieutenant. In 1787 he took part with the Revolu tionists, and on the failure of their efforts fled to France. He then entered the French army, and served under Dumouriez and Pichegru in the campaigns of 1792 and 1793. In 1795 he returned to Holland and was appointed rear-admiral. In the following year he attained the rank of vice-admiral, and was named commander of the fleet at the Texel. The most memorable event in his career was the battle of the Texel, fought on the llth of October 1797, in which after a gallant struggle the Dutch fleet was defeated
​and the admiral taken prisoner by the English under Admiral Duncan. De Winter was in a few months liberated by exchange ; and his conduct in the battle was declared by a council of investigation to have nobly main tained the honour of the Dutch flag. He held the post of minister-plenipotentiary to the French republic from 1798 to 1802, when he reassumed the command of the Dutch fleet. He was employed in suppressing the piracies of the Tripolitans, and negotiated a treaty of peace with the Government. He enjoyed the confidence of Louis Bonaparte, king of Holland, and afterwards of the emperor Napoleon I. By the former he was created count of Huessen and made commander-in-chief of his armies by sea and land ; and by the latter he was named grand officer of the Legion of Honour, inspector-general of the coasts of the North Sea, and in 1811 commander of the Texel fleet. De Winter died at Paris, June 2, 1812, and his remains were buried in the Pantheon at the public expense.
# Encyclopædia Britannica, Ninth Edition/Jan Gruter

See also Jan Gruter on Wikipedia; Jan Gruter on Wikipedia, Gruter in the 11th edition; and the disclaimer.
​GRUTER, or Gruytère, Jan (1560-1627), a critic and scholar of Dutch parentage by his father s side and English by his mother s, was born at Antwerp, December 3, 1560. To avoid religious persecution his parents while he was still young came to England ; and for some years he prosecuted his studies at Cambridge, after which he went to Leyden, where he graduated M.A. In 1586 he was appointed professor of history at Wittenberg, but as he refused to subscribe the formula concord toe he was unable to retain his office. From 1589 to 1592 he taught at Rostock, after which he went to Heidelberg, where in 1602 he was appointed librarian to the university. He died at Heidelberg, September 20, 1627. The chief service rendered by Gruter to classical learning was in the department of inscriptions, his principal work on which is Inscription s antiquce totius orbis Romani, in 2 vols., Heidelberg, 1603. He also published editions of most of the Latin classics, but as his critical faculty bore little pro portion to his erudition these are of small value.
# Faction Display'd

Both Faction Display'd and Moderation Display'd are generally attributed to William Shippen, but Daniel Defoe is suggested as the author in some places, and one of the introductory poems seem to suggest John Dryden. I have been unable to find any attributions for the two introductory poems.
FACTION DISPLAY'D.
A
POEM.
——————Sed non Authore Furoris Sublato cecidit rabies——————Lucan.
Nec sit Poema sale facetiisque confertum, Sit potius Moratum, & Nervosum.
Scal.
LONDON: Printed in the Year 1705. Price Bound two Shillings.
page
* The Bookseller to the Reader
* Preface to Faction Display'd
* To the Concealed Author of that Excellent Poem, Faction Display'd
* To the Unknown Author of the Incomparable Poem, Faction Display'd
* Faction Display'd
* Moderation Display'd
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
# Faction Display'd/Bookseller

THE
BOOKSELLER
TO THE
READER.
THESE two Poems (as they have been lately Revised and Corrected by the Author) accidentally coming into my Hands, I thought I could not do a better piece of Service, than to give the World an accurate Edition of them. They gained so great an Esteem, even when they were Printed from Incorrect Copies, that I cannot doubt this Edition will be extreamly acceptable to all Judges of such Works. I do not presume to know any thing of the Politick part of them, or what particular Persons are Obliged or Disobliged, and therefore I hope I shall give no offence in Publishing them.
The Characters are already sufficiently known to the World, and this Edition will not make them much more so, but only make the Poems appear more Correct, and that Justice every Body must own ought to be done to them.
# Faction Display'd/To the Concealed Author

To the Concealed
AUTHOR
Of that Excellent
POEM,
Faction Display'd.
WHen Dryden's Tuneful Celebrated Muse Did God-like David for her Subject Chuse, She soar'd above her known and common Height, To Heav'n she rais'd her Voice, to Heav'n she took her flight. Such is your Muse's Subject, such her Tongue, Witness this Polish'd and Melodious Song: Where the same Majesty of Verse, The same just Stile, the same deep Sense appears.
No Jests nor Puns deform the studied Page, But all is Manly Thought and Noble Rage; But all along the mighty Genius shines, Informs and Animates the sacred Lines. Not Heav'nly Horace more correctly writ,$\scriptstyle {\left.{\begin{matrix}\ \\\\\ \ \end{matrix}}\right\}\,$ Tho' to refine his Sense united met, The Critick's Judgment, and the Poet's Wit.
C. D.
# Faction Display'd/To the Unknown Author

To the Unknown
AUTHOR
Of the Incomparable
POEM
Faction Display'd.
O Matchless Genius! Whose Exalted Lays Transcend my humble and unequal Praise. Not fam'd Apelles Pencil could express The Beauteous Heav'n of Cytherea's Face; Nor any Art your Muse's Image draw, Who what she is, like Light, herself can only show.
Let other Poets, in untuneful Verse, Or Delia's, or Lardella's Charms rehearse; Let Songs and Sonnets be their humble Choice, Let them conform their Subjects be to their Voice. But your refin'd, your more extended Thought (With, Judgment, Wit, Experience, Learning fraught) Pursues a Loftier, Theam, a Nobler Height, And Fathoms all the Secrets of the State; Displays the Wily Arts of Human-Kind, How Faction sowrs the Blood, and gnaws upon the Mind.
Strong and Majestick does your Stile appear, Your Notions weighty, your Reflections clear. With nicest Art, you turn each Polish'd Line, To make your Darling Celsus in full Lustre shine. But oh! In what a moving Strain you Mourn O're the belov'd Marcellus sacred Urn,
Mingling the sweetest Joy with the severest Grief, Like the fam'd Spear, at once you Wound, at once Relieve.
'Twas Harmony (as Learned Antients thought) The Nat'ral World to Form and Order brought; And may your Heav'nly ever Tuneful Lays,$\scriptstyle {\left.{\begin{matrix}\ \\\\\ \ \end{matrix}}\right\}\,$ Make all our Factions, our Divisions cease, Charm and Compose the Moral World to Peace.
H.B.
# Fact and Fancy

Published February 1917.
How dull the wretch, whose philosophic mind Disdains the pleasures of fantastic kind; Whose prosy thoughts the joys of life exclude, And wreck the solace of the poet's mood! Young Zeno, practis'd in the Stoic's art, Rejects the language of the glowing heart; Dissolves sweet Nature to a mess of laws; Condemns th' effect whilst looking for the cause; Freezes poor Ovid in an iced review, And sneers because his fables are untrue! In search of hope the hopeful zealot goes, But all the sadder tums, the more he knows! Stay! Vandal sophist, whose deep lore would blast The grateful legends of the storied past; Whose tongue in censure flays th' embellish'd page, And scorns the comforts of a dreary age: Wouldst strip the foliage from the vital bough Till all men grow as wisely dull as thou? Happy the man whose fresh, untainted eye Discerns a Pantheon in the spangled sky; Finds sylphs and dryads in the waving trees, And spies soft Notus in the southern breeze For whom the stream a cheering carol sings, While reedy music by the fountain rings; To whom the waves a Nereid tale confide Till friendly presence fills the rising tide. Happy is he, who void of learning's woes, Th' ethereal life of bodied Nature knows; I scorn the sage that tells me it but seems, And flout his gravity in sunlight dreams!
This work is in the public domain in the United States because it was published before January 1, 1929.
The longest-living author of this work died in 1937, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 86 years or less. 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
# Ethical Religion/Introduction

Hypocrisy has nowadays increased in the world. Whatever a man's religion, he thinks of only its outward form and fails in his real duty. In our crazy pursuit of wealth, we seldom think of the harm we cause, or are likely to cause, to others. Women in Europe do not hesitate in the least to wear soft [kid] gloves even though these are made by killing young and tender animals. It is known the world over how Mr. Rockefeller, said to be the richest man in the world, violated many rules of morality in amassing his fortune. It is because such conditions prevail around them that many people in Europe and America have turned against religion. They argue that, if any religion worth the name existed in the world, the inordinate wickedness that is rampant all round would not be there. This is a mistaken view. As it is common for a workman to quarrel with his tools and not try to look for his own faults, so instead of thinking of the wickedness in themselves, men brand religion itself as humbug and go on acting and living as they please.
Observing this trend and fearing that, if all religions are destroyed, a great calamity may befall the world and people may forsake the moral path altogether, many Americans and European have come forward to try, in a variety of ways, to bring the people back to that path.
A Society (The Society for Ethical Culture, Chicago.) has been founded which has shown, after an investigation of all religions, that not only do all of them teach morality but they are based for the most part on ethical principles; that it is one's duty to obey the laws of ethics whether or not one professes a religion; and that men who would not obey them could do no good either to themselves or to others, in this world or the next. The object of these societies is to influence those who have been led to look down upon all religions because of the prevailing hypocrisy. They find out the fundamentals of all religions, discuss and write about the ethical principles common to them and live up to them. This creed they call Ethical Religion. It is not among the aim of these societies to criticize any religion. Men professing all religions can, and do, join these societies. The advantage of such societies is that members adhere to their own faith more strictly and pay greater attention to its moral teaching. They firmly believe that man ought to abide by the laws of morality and that if he does not, it will mean an end to all order in the world and ultimate destruction.
Mr. Salter, a learned American, has published a book on the subject, which is excellent. Though is does not deal with any religion as such, it contains teachings of universal application. We shall publish the substance of these teachings every week. All that needs to be said about the author is that he practices whatever he advises others to do. We would only appeal to the reader to try to live up to those moral precepts that appeal to him. Then only may we regard our efforts as having been fruitful.
# Ethical Religion/Ideal Morality

The current views of morality are not of a very high order. Some believe that morality is not something quite essential. Other thinks that there is no relation between religion and morality. But an examination of the world's religions shows that, without morality, religion cannot subsist. True morality covers religion for the most part. Anyone who observes the laws of morality for their own sake and not for any selfish end can be regarded as religious. There are men in Russia who dedicate their lives to the good of their country. Such men are truly moral. A man like Jeremy Bentham, who discovered many good principles for English legislation, tried very hard to spread education among the English and took a prominent part in improving the condition of prisoner, may be regarded as truly moral.
Besides, it is a rule of ideal morality that it is not enough to follow the trodden path. We ought to follow the path which we know to be true, whether it is familiar or unfamiliar to us. In other words, when we know a particular path to be the right one, we should set out on it without fear. We can progress only if we observe the laws of morality in this way. That is why true morality true civilization and true progress are always to be found together.
If we examine our desires, we shall see that we do not wish for what we have already. We always value more that which we do not have. But desires are of two kinds; one is the pursuit of mere self-interest. To attempt to fulfill this kind of desire is immoral. The other impels us constantly to improve ourselves and to do good to others. We should never become overweening with any amount of good that we may do. It is not for us to evaluate it, but rather should we have perpetual longing to become better and do more good. True morality consists in our effort to realize such longing.
If we have no home or no family of our own, that is nothing to be ashamed of. But if we have a home and abuse it, or own a business and practice fraud, we stray from the path of morality. Morality consist in doing what we ought to do. We can prove the need of morality through a few illustrations. Destruction has been the lot of peoples or families in which the seeds of immorality, such as disunity and untruth, were found. To take an example from trade and business, we do not come across a single person who will say that truth should not be followed. The effect of justice and goodness is not felt from outside; these qualities in here in us. Four hundred years ago, much injustice and untruth prevailed in Europe, so that people could not rest in peace even for a moment. The cause of this state of affairs was that people has no morality. If we take out the essence of all moral laws, we shall find that the attempt to do good to mankind is the highest morality. If we open the treasure-house of morality with this key, we shall find in it all the other principles.
At the end of these articles, we print select poems bearing on morality from Gujarati or Urdu poets in the hope that all our readers will benefit from them and will also commit them to memory.
# Ended, ere it begun—

Ended, ere it begun — The Title was scarcely told When the Preface perished from Consciousness The Story, unrevealed —
Had it been mine, to print! Had it been yours, to read! That it was not Our privilege The interdict of God —
# Endicott-Johnson Corporation v. Smith

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
266 U.S. 291
Endicott-Johnson Corporation v. Smith
Argued: Oct. 13, 1924. --- Decided: Nov 17, 1924
Mr. Maurice E. Page, of Endicott, N. Y., for plaintiff in error.
Mr. Moe Goldstein, of Binghampton, N. Y. for defendant in error.
Mr. Justice SANFORD 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