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 Rh God opened my breast so to do, and I saw what Omar had been advising.' And Zaid-ibn-Sábit says that, 'Abú-Bakr said to me, "You are a young and sensible man, and I do not suspect you of forgetfulness, negligence, or perfidy; and, verily, you used to write for the Prophet his instructions from above; then look for the Qurán in every place and collect it." I said, "I swear by God, that if people had ordered me to carry a mountain about from one place to another, it would not be heavier upon me than the order which Abú-Bakr has given for collecting the Qurán." I said to Abú-Bakr, "How do you do a thing which the Prophet of God did not?" He said, "By God, this collecting of the Quran is a good act." And he used perpetually to return to me, until God put it into my heart to do the thing which the heart of Omar had been set upon. Then I sought for the Qurán, and collected it from the leaves of the date, and white stones, and the breasts of people that remembered it, till I found the last part of the chapter entitled Tauba (Repentance), with Abú-Khuzaimah Ansárí, and with no other person. These leaves were in


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222

But rejoices more the mother,

When the largest loaf is baking,

And the wheaten bread is baking,

That the guests may feast profusely.

“Thus it was your darling knew it,

Far around the strangers knew it,

How the young maid grew in stature,

And how tall grew up the maiden.

Once I went into the courtyard,

And I wandered to the storehouse,

Very early in the morning

In the earliest morning hours,

And the soot in streaks ascended,

And the smoke in clouds rose upward,

From the far-famed maiden’s dwelling,

From the blooming maiden’s homestead,

And the maid herself was grinding,

Busy working at the handmill;

Rung the mill like call of cuckoo,

And the pestle quacked like wild geese,

And the sieve like bird was singing,

And the stones like beads were rattling.

“Forth a second time I wandered,

And into the field I wandered,

In the meadow was the maiden,

Stooping o’er the yellow heather;

Working at the red-stained dye-pots,

Boiling up the yellow kettles.

“When I wandered forth a third time

Sat the maid beneath the window,

There I heard the maiden weaving,

In her hands the comb was sounding,

And I heard the shuttle flying,

As in cleft of rock the ermine,

And the comb-teeth heard I sounding,

As the wooden shaft was moving,

And the weaver’s beam was turning,

Like a squirrel in the tree-tops.”

Then did Pohjola’s old Mistress

Answer in the words which follow:

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Page:Kalevala (Kirby 1907) v1.djvu/242


text:
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 accidents had cast them—it then presently occurr'd to me, that I had left my remarks in the pocket of the chaise—and that in selling my chaise, I had sold my remarks along with it, to the chaise-vamper.I leave this void space that the reader may swear into it, any oath that he is most accustomed to—For my own part, if ever I swore a whole oath into a vacancy in my life, I think it was into that—*** **** **, said I—and so my remarks through France, which were as full of wit, as an egg is full of meat, and as well worth four hundred guineas, as the said egg is worth a penny—Have I been selling here to a chaise-vamper—for four Louis d'Ors—and giving him a post-chaise (by heaven) worth six into the bargain; had it been to Dodsley, or Becket, or any cre-


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 22 the possession of Abú-Bakr, until God caused him to die; after which Omar had them in his life-time; after that, they remained with his daughter, Hafsah; after that, Osmán compiled them into one book.'

"Anas-ibn-Málik relates:—'Huzaifah came to Osmán, and he had fought with the people of Syria in the conquest of Armenia; and had fought in Azurbaiján, with the people of Irák, and he was shocked at the different ways of people reading the Qurán. And Huzaifah said to Osmán, “O Osmán, assist this people, before they differ in the Book of God, just as the Jews and Christians differ in their books." Then Osmán sent a person to Hafsah, ordering her to send those portions which she had, and saying, "I shall have a number of copies of them taken, and will then return them to you." And Hafsah sent the portions to Osmán, and Osmán ordered Zaid-ibn-Sábit, Ansárí, and Abdullah-bin-Zubair, and Said-ibn-Alnas, and Abdulláh-ibn-ul-Háris-bin-Hishám; and these were all of the Quraish tribe, except Zaid-ibn-Sábit and Osmán. And he said to the three Quraishites, "When you and Zaid-ibn-Sábit differ


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 ditable bookseller, who was either leaving off business, and wanted a post-chaise—or who was beginning it—and wanted my remarks, and two or three guineas along with them—I could have borne it—but to a chaise-vamper!—shew me to him this moment François—said I—the valet de place put on his hat, and led the way—and I pull'd off mine, as I pass'd the commissary, and followed him.


text: The Life and Opinions of Tristram Shandy, Gentleman/Volume 7/Chapter 38


text: Songs and Lyrics (Lehrer)

title: Songs and Lyrics (Lehrer)


text:
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 Rh about any part of the dialect of the Qurán, then do ye write it in the Quraish dialect, because it came not down in the language of any tribe but theirs." Then they did as Osmán had ordered; and when a number of copies had been taken, Osmán returned the leaves to Hafsah. And Osmán sent a copy to every quarter of the countries of Islám, and ordered all other leaves to be burnt, and Ibn-Shaháb said, "Kharíjah, son of Zaid-ibn-Sábit, informed me, saying, 'I could not find one verse when I was writing the Qurán, which, verily, I heard from the Prophet; then I looked for it, and found it with Khuzaimah Ansárí, and entered it into the Súra-i-Ahzáb.

This recension of the Qurán produced by Khalífa Osmán has been handed down to us unaltered; and, as Sir William Muir remarks, "there is probably no other book in the world which has remained twelve centuries with so pure a text."

That various readings (such as Christians understand by the term) did exist when Osmán produced the first uniform edition is


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 we arrived at the chaise-vamper's house, both the house and the shop were shut up; it was the eighth of September, the nativity of the blessed Virgin Mary, mother of God—

—Tantarra—ra—tan—tivi—the whole world was going out a May-poling—frisking here—capering there—no body cared a button for me or my remarks; so I sat me down upon a bench by the door, philosophating upon my condition: by a better fate than usually attends me, I had not waited half an hour, when the mistress came in, to take the papilliotes from off her hair, before she went to the May-poles

The French women, by the bye, love May-poles, a la folie—that is, as much as


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 24 more than probable, and the Shiʾahs have always charged the Ansárs with "having mutilated and changed and made the Qurán what they pleased;" a charge, however, which they do not attempt to prove, beyond the mere assertion that certain passages were omitted which favoured the claims of Alí to be the first Khalif.

The various readings (Qiraʾat) in the Qurán are not such as are usually understood by the term in English authors, but different dialects of the Arabic language. Ibn Abbas says the Prophet said, "Gabriel taught me to read the Qurán in one dialect, and when I recited it he taught me to recite it in another dialect, and so on until the number of dialects increased to seven."

Muhammad seems to have adopted this expedient to satisfy the desire of the leading


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Runo XIX]

“Bravo, bravo, dearest maiden,

Have I not for ever told thee,

Not to sing among the pine-trees,

Not to sing amid the valleys,

Not to arch thy neck too proudly,

Nor thy white arms leave uncovered,

Nor thy young and beauteous bosom,

Nor thy shape so round and graceful?

“I have warned thee all the autumn,

And besought thee all the summer,

Likewise in the spring have cautioned,

At the second springtide sowing,

To construct a secret dwelling,

With the windows small and hidden,

Where the maids may do their weaving,

And may work their looms in safety,

All unheard by Suomi’s gallants,

Suomi’s gallants, country lovers.”

From the floor the child made answer,

And the fortnight-old responded:

“Easily a horse is hidden

In the stall, with fine-tailed horses;

Hard it is to hide a maiden,

And to keep her long locks hidden.

Though you build of stone a castle,

And amid the sea shall rear it,

Though you keep your maidens in it,

And should rear your darlings in it,

Still the girls cannot be hidden,

Nor attain their perfect stature,

Undisturbed by lusty gallants,

Lusty gallants, country lovers.

Mighty men, with lofty helmets,

Men who shoe with steel their horses.“

Then the aged Väinämöinen

Head bowed down, and deeply grieving:

Wandered on his journey homeward,

And he spoke the words which follow:

“Woe is me, a wretched creature,

That I did not learn it sooner,

title: Page:Kalevala (Kirby 1907) v1.djvu/243


text: Category:University of Cape Town

title: Category:University of Cape Town


text:
Page:Thomas Patrick Hughes - Notes on Muhammadanism - 2ed. (1877).djvu/46

 Rh tribes to have a Quran in their own dialect; for Abdul Haqq says, "The Qurán was first revealed in the dialect of the Quraish, which was the Prophet's native tongue; but when the Prophet saw that the people of other tribes recited it with difficulty then he obtained permission from God to extend its currency by allowing it to be recited in all the chief dialects of Arabia, which were seven:—Quraish, Taí, Hawázin, Ahl-i-Yaman, Saqíf, Huzail, and Baní-Tamín. Every one of these tribes accordingly read the Qurán in its own dialect, till the time of Osmán, when these differences of reading were prohibited."

These seven dialects are called Sabaʾta-Ahrúf, and the science of reading the Qurán in the correct dialect is called ʾIlm-i-Tajwíd.

The chronological arrangement of the chapters of the Qurán is most important. In the present Urdú edition, as well as in all Arabic editions, the Súrás are placed as they must have been arranged by Zaid-ibn-i-Sábit, who put them together regardless of all chro-


text: Category:Universities in South Africa

title: Category:Universities in South Africa


text:
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 be built by Luca Piti, after the design of Brunellischi: but the expences growing too great for Piti's purse, it was bought by the Mother of great Cosmus the II, and afterwards carried on by her to that perfection we now see it in, and which makes it one of the prime Pallaces of Europe. The design of it (for it is not yet all quite built) is to be a perfect Roman H, with double Roomes on all sides. As you ascend up to it, by an easie ascent from the Street, it presents you with a fair broad-side of building, in which I counted two and twenty great windows all in a row, and all alike, and all of them cheekt up on either Side by Fine Stone Pillars. The fashion of building in this Pallace, as in most of the best Pallaces of Florence, is that which they call in Architecture, la maniera rustica; where great Freestones are made advancing a little one over the other. Entering into the Pallace, we saw the fair Court; and in the end of it, the Grotta or Fountain with a large Basin, in which


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224

That in youthful days one weddeth,

And must choose a life-companion.

All thing else a man may grieve for,

Save indeed an early marriage,

When in youth already children,

And a household he must care for.”

Thus did warn old Väinämöinen,

Cautioned thus Suvantolainen,

That old men against the younger,

Should not struggle for a fair one:

Warned them not to swim too proudly,

Neither try to race in rowing,

Nor to seek to woo a maiden,

With a younger man contending.

shall we our song continue,

And what legends shall we tell you?

Thus will we pursue our story:

These the legends we will tell you;

How in Pohjola they feasted,

And the drinking-bout was Godlike.

Long prepared they for the wedding,

For the feast provided all things,

In the household famed of Pohja,

Halls of Sariola the misty.

What provisions were provided,

What did they collect together,

For a lengthy feast at Pohja,

For the multitude of drinkers,

title: Page:Kalevala (Kirby 1907) v1.djvu/244


text:
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 they keep fish for present use. This Court is square, and open onely on one side towards the Garden, but hedged in with a high terrass of stone, whose top is level with the ground of the Garden. Beyond this terrass and Court, lies a fine green spot of ground level with the first story of the pallace, and half compassed about with a demicircle of laurel trees high and thick. Under these trees of the demicircle, rise up stone seats, six rows high, like the seats in an Amphitheater; and capable of two thousand men, who may all sit here with ease, and behold the sports of Cavalry which are often exhibited upon this fair green spot of ground by the Nobility: the Great Duke and the Court beholding all this from the windows of the Pallace, while the rest of the Nobility and Ladies are seated conveniently in the Amphitheater under the Trees. The rest of this garden is curiously set forth with thickets of Bayes, close shady walkes, fine high open walkes over-


text:
Portal:University of Cape Town

 * Day of Affirmation Address - Robert F. Kennedy (1966)
 * Cape Town Open Education Declaration

title: Portal:University of Cape Town


text: Kalevala (Kirby 1907)/Runo 19

title: Kalevala (Kirby 1907)/Runo 19


text:
Page:Constitution of India (9 Sep 2020).pdf/138

 State ***.

(2) Seats shall be reserved also for the autonomous districts in the Legislative Assembly of the State of Assam.

(3) The number of seats reserved for the Scheduled Castes or the Scheduled Tribes in the Legislative Assembly of any State under clause (1) shall bear, as nearly as may be, the same proportion to the total number of seats in the Assembly as the population of the Scheduled Castes in the State or of the Scheduled Tribes in the State or part of the State, as the case may be, in respect of which seats are so reserved, bears to the total population of the State.

[(3A) Notwithstanding anything contained in clause (3), until the taking effect, under article 170, of the re-adjustment, on the basis of the first census after the year [2026], of the number of seats in the Legislative Assemblies of the States of Arunachal Pradesh, Meghalaya, Mizoram and Nagaland, the seats which shall be reserved for the Scheduled Tribes in the Legislative Assembly of any such State shall be,—
 * (a) if all the seats in the Legislative Assembly of such State in existence on the date of coming into force of the Constitution (Fifty-seventh Amendment) Act, 1987 (hereafter in this clause referred to as the existing Assembly) are held by members of the Scheduled Tribes, all the seats except one;
 * (b) in any other case, such number of seats as bears to the total number of seats, a proportion not less than the number (as on the said date) of members belonging to the Scheduled Tribes in the existing Assembly bears to the total number of seats in the existing Assembly.]

[(3B) Notwithstanding anything contained in clause (3), until the re-adjustment, under article 170, takes effect on the basis of the first census after the year [2026], of the number of seats in the Legislative Assembly of the State of Tripura, the seats which shall be reserved for the Scheduled Tribes in the Legislative Assembly shall be, such number of seats as bears to the total number of seats, a proportion not less than the number, as on the date of coming into force of the Constitution (Seventy-second Amendment) Act, 1992, of members belonging to the Scheduled Tribes in the Legislative Assembly in existence on the said date bears to the total number of seats in that Assembly.]

(4) The number of seats reserved for an autonomous district in the Legislative Assembly of the State of Assam shall bear to the total number of seats in that Assembly a proportion not less than the population of the district bears to the total population of the State.

(5) The constituencies for the seats reserved for any autonomous district of Assam shall not comprise any area outside that district ***.

(6) No person who is not a member of a Scheduled Tribe of any autonomous district of the State of Assam shall be eligible for election to the Legislative Assembly of the State from any constituency of that district ***:

[Provided that for elections to the Legislative Assembly of the State of Assam, the representation of the Scheduled Tribes and non-Scheduled Tribes in the constituencies included in the Bodoland Territorial Areas District, so notified, and existing prior to the constitution of Bodoland Territorial Areas District, shall be maintained.]


text:
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Typo
thers a typo in the and of clause (6) in the original file, refring to ref 5 instest of 6 (sea in the act). איש עיטי (talk) 14:33, 17 January 2024 (UTC)


text: Songs and Lyrics (Lehrer)/All Is Well

title: Songs and Lyrics (Lehrer)/All Is Well


text:
Page:Anthology of Japanese Literature.pdf/174

[from Tsutsumi Chūnagon Monogatari]

Next door to the lady who loved butterflies was the house of a certain provincial inspector. He had an only daughter, to whose up bringing he and his wife devoted endless care. She was a strange girl, and used to say: “Why do people make so much fuss about butterflies and never give a thought to the creatures out of which butterflies grow? It is the natural form of things that is always the most important.” She collected all kinds of reptiles and insects such as most people are frightened to touch, and watched them day by day to see what they would turn into, keeping them in various sorts of little boxes and cages. Among all these creatures her favorite was the common caterpillar. Hour after hour, her hair pushed back from her eyes, she would sit gazing at the furry black form that nestled in the palm of her hand. She found that other girls were frightened of these pets, and her only companions were a number of rather rough little boys, who were not in the least afraid. She got them to carry about the insect-boxes, find out the names of the insects or, if this could not be done, help her to give them new names. She hated anything that was not natural. Consequently she would not pluck a single hair from her eyebrows nor would she blacken her teeth, saying it was a dirty and disagreeable custom. So morning, noon, and night she tended her insects, bending over them with a strange, white gleaming smile. People on the whole were frightened of her and kept away; the few who ventured to approach her came back with the strangest reports. If anyone showed the slightest distaste for her pets, she would ask him indignantly how he could give way to so silly and vulgar a prejudice, and as she said this she would stare at the visitor under her black, bushy eyebrows in a way that made him feel extremely uncomfortable.

Her parents thought all this very peculiar and would much rather


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333. Representation of the Anglo-Indian community in the Legislative Assemblies of the States.—Notwithstanding anything in article 170, the Governor *** of a State may, if he is of opinion that the Anglo-Indian community needs representation in the Legislative Assembly of the State and is not adequately represented therein, [nominate one member of that community to the Assembly].

334. [Reservation of seats and special representation to cease after certain period].—Notwithstanding anything in the foregoing provisions of this Part, the provisions of this Constitution relating to—
 * (a) the reservation of seats for the Scheduled Castes and the Scheduled Tribes in the House of the People and in the Legislative Assemblies of the States; and
 * (b) the representation of the Anglo-Indian community in the House of the People and in the Legislative Assemblies of the States by nomination,

shall cease to have effect on the expiration of a period of [eighty years in respect of clause (a) and seventy years in respect of clause (b)] from the commencement of this Constitution:

Provided that nothing in this article shall affect any representation in the House of the People or in the Legislative Assembly of a State until the dissolution of the then existing House or Assembly, as the case may be.

335. Claims of Scheduled Castes and Scheduled Tribes to services and posts.—The claims of the members of the Scheduled Castes and the Scheduled Tribes shall be taken into consideration, consistently with the maintenance of efficiency of administration, in the making of appointments to services and posts in connection with the affairs of the Union or of a State:

[Provided that nothing in this article shall prevent in making of any provision in favour of the members of the Scheduled Castes and the Scheduled Tribes for relaxation in qualifying marks in any examination or lowering the standards of evaluation, for reservation in matters or promotion to any class or classes of services or posts in connection with the affairs of the Union or of a State.]

336. Special provision for Anglo-Indian community in certain services.—(1) During the first two years after the commencement of this Constitution, appointments of members of the Anglo-Indian community to posts in the railway, customs, postal and telegraph services of the Union shall be made on the same basis as immediately before the fifteenth day of August, 1947.

During every succeeding period of two years, the number of posts reserved for the members of the said community in the said services shall, as nearly as possible, be less by ten per cent. than the numbers so reserved during the immediately preceding period of two years:

Provided that at the end of ten years from the commencement of this Constitution all such reservations shall cease.

(2) Nothing in clause (1) shall bar the appointment of members of the Anglo-Indian community to posts other than, or in addition to, those reserved for the community under that clause if such members are found qualified for appointment on merit as compared with the members of other communities.


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text:
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Rh she had been more like other children; but they saw it was no use arguing with her. She for her part took immense trouble in explaining her ideas, but this only resulted in making them feel that she was much cleverer than they. “No doubt,” they would say, “all you tell us is quite true, and so far as we are concerned you may do as you please. But people as a rule only make pets of charming and pretty things. If it gets about that you keep hairy caterpillars you will be thought a disgusting girl and no one will want to know you.” “I do not mind what they think,” she answered. “I want to inquire into everything that exists and find out how it began. Nothing else interests me. And it is very silly of them to dislike caterpillars, all of which will soon turn into lovely butterflies.” Then she again explained to them carefully how the cocoon, which is like the thick winter clothes that human beings wear, wraps up the caterpillar till its wings have grown and it is ready to be a butterfly. Then it suddenly waves its white sleeves and flits away….

This was no doubt quite accurate, and they could think of nothing to say in reply; but all the same her views on such matters made them feel very uncomfortable. She would never sit in the same room with her elders, quoting in self-defense the proverb, “Ghosts and girls are best unseen”; and the above attempt to bring her parents to reason was made through a chink in the half-raised blinds of the living room. Hearing of such conversations as this, the young people of the district were amazed at the profundity of her researches. “But what things for a girl to play with!” they said. “She must be an oddity indeed. Let us go and call upon the girl who loves butterflies.”

Hearing some of the unflattering comparisons that were being made between herself and the butterfly lady, she rejoined: “I do not see anything very admirable in making a fuss over butterflies. Even those young men must know by now that the prettiest butterflies are but the sheddings of creatures like my hairy caterpillars, who discard them as a snake drops its skin. And caterpillars are much friendlier playthings. For it you catch hold of a butterfly it frees itself as soon as it can, leaving its golden powder on your hand, and this powder is very dangerous, often causing fevers and agues. Fancy trying to make pets of butterflies! It is horrible to think of.”


text: Page:The Floral Fortune-teller.djvu/52

title: Page:The Floral Fortune-teller.djvu/52


text: Page:Wallenstein, a drama in 2 parts - Schiller (tr. Coleridge) (1800).djvu/317


text:
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172 To the little boys who formed her retinue she would give pretty things such as she knew they wanted, and in return they would give her all kinds of terrifying insects. She said the caterpillars would be unhappy if there were no creatures with them to admire their glossy coats, and she therefore collected a number of snails, and also of grass-crickets whose ferocious and incessant cries seemed to suggest that they were at war with one another, thus recalling to her mind the line, “For the ground between a snail’s horns what use to fight?” She said she was tired of ordinary boys’ names and called her servitors by insect-names, such as Kerao (mole-cricket boy), Inagomaro (locust-man), Amabiko (centipede), and the like. All this was thought very queer and stupid.

Among those who had heard gossip about the girl and her odd pets was a certain young man of good family who vowed that, fond of strange creatures though she might be, he would undertake to give her a fright. So saying he made a marvelously lifelike snake with joints that moved and putting it into a scaly bag sent it to her with the poem: “Creeping and crawling I shall sneak my way to your side, for my persistence is tireless as my body is long.” The servant who brought the bag had no idea what it contained. “I wonder what can be in it,” he said, as he untied the string. “Certainly something remarkably heavy!” The bag was opened, and to the horror of everyone present a snake protruded its head. But the lady was not at all put out, and having repeated several times the prayer Namu Amida Butsu she said, “Do not be frightened! Remember that any one of you may have been a snake in his former existence. Look at the kindly expression of his face and how he is making himself tremble all down his back. Could anything be clearer than that he is signaling to you not to be afraid? I am amazed that anyone should not understand him.” So she muttered to herself, and drew the bag toward her. But all the same it seemed as though even she were a little bit afraid, for now she hovered near the creature and now fluttered away again, like a moth at the candle, crooning to it all the while in a low insect voice.


text: Page:Wallenstein, a drama in 2 parts - Schiller (tr. Coleridge) (1800).djvu/318


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Rh Seeing several of the servants rush out of her room tumbling over one another and screaming with laughter the lady’s father asked them what had happened, and at the mention of a snake exclaimed in great consternation, “A nice trick to play upon a young woman! I cannot understand anyone doing such a dastardly thing. A fine pack of rascals you are, to run off like this and leave her with a dangerous viper in the room.” So saying, he seized his sword and brandishing it over his head rushed to his daughter’s side. But the moment he saw the snake a doubt crossed his mind and examining it attentively he discovered it was only an extremely well-made toy. Picking it up he said, “I remember now that I have heard people say how clever the fellow is at making things of this sort. You must be sure to write at once and thank him for his kindness.” When it was known that the snake was only a toy the people who had run away from it declared the joke to be a very silly one. But the lady agreed that it would be rude not to reply and taking a stout, sensible-looking sheet of paper she wrote the following poem, not in hiragana, which she never used, but in katakana: “If indeed we are fated to meet, not here will it be, but in Paradise, thou crafty image of a snake.” And at the side was written: “In the Garden of Blessings you must plant your seed.”

It happened that a certain Captain of Horse saw this letter and being much struck with it he determined to obtain an interview with the writer. Choosing a time when he knew her father to be busy elsewhere, he posted himself at a wattled gate on the woman’s side of the house and peeped in. Several little boys were poking about among some very dull-looking bushes and shrubs. Presently one of them called out, “Just look at these bushes! They’re simply covered with creatures. It’s the best place we have ever found.” And going to the window he pulled the blind. “Do look at them,” he said again. “You can see them from the window. Aren’t they the loveliest caterpillars you ever saw?” “Yes, they’re not at all bad,” said a voice from within. “You may bring them in here if you like.” “I’ve


text: Wallenstein/The Death of Wallenstein/A3S03


text:
Page:Constitution of India (9 Sep 2020).pdf/141

 (6) The President shall cause all such reports to be laid before each House of Parliament along with a memorandum explaining the action taken or proposed to be taken on the recommendations relating to the Union and the reasons for the non-acceptance, if any, of any of such recommendations.

(7) Where any such report, or any part thereof, relates to any matter with which any State Government is concerned, a copy of such report shall be forwarded to the Governor of the State who shall cause it to be laid before the Legislature of the State along with a memorandum explaining the action taken or proposed to be taken on the recommendations relating to the State and the reasons for the non-acceptance, if any, of any of such recommendations.

(8) The Commission shall, while investigating any matter referred to in sub-clause (a) or inquiring into any complaint referred to in sub-clause (b) of clause (5), have all the powers of a civil court trying a suit and in particular in respect of the following matters, namely :—
 * (a) summoning and enforcing the attendance of any person from any part of India and examining him on oath;
 * (b) requiring the discovery and production of any document;
 * (c) receiving evidence on affidavits;
 * (d) requisitioning any public record or copy thereof from any court or office;
 * (e) issuing commissions for the examination of witnesses and documents;
 * (f) any other matter which the President may, by rule, determine.

(9) The Union and every State Government shall consult the Commission on all major policy matters affecting Scheduled Castes ***.]

[(10)] In this article, references to the Scheduled Castes *** shall be construed as including references *** to the Anglo-Indian community.

['''338A. National Commission for Scheduled Tribes.'''—(1) There shall be a Commission for the Scheduled Tribes to be known as the National Commission for the Scheduled Tribes.

(2) Subject to the provisions of any law made in this behalf by Parliament, the Commission shall consist of a Chairperson, Vice-Chairperson and three other Members and the conditions of service and tenure of office of the Chairperson, Vice-Chairperson and other Members so appointed shall be such as the President may by rule determine.

(3) The Chairperson, Vice-Chairperson and other Members of the Commission shall be appointed by the President by warrant under his hand and seal.

(4) The Commission shall have the power to regulate its own procedure.

(5) It shall be the duty of the Commission—
 * (a) to investigate and monitor all matters relating to the safeguards provided for the Scheduled Tribes under this Constitution or under any other law for the time being in force or under any order of the Government and to evaluate the working of such safeguards;


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44 three or four mornings! Sam Weller's description of them, as "having a taste of warm flat-irons," conveys only a faint idea of their hideous nauseousness. If anything could make a sick man get well quickly, it would be the knowledge that he must drink a glassful of them every day until he was recovered. I drank them neat for six consecutive days, and they nearly killed me; but, after then, I adopted the plan of taking a stiff glass of brandy and water immediately on the top of them, and found much relief thereby. I have been informed since, by various eminent medical gentlemen, that the alcohol must have entirely counteracted the effects of the chalybeate properties contained in the water. I am glad I was lucky enough to hit upon the right thing.

But "drinking the waters" was only a small portion of the torture I experienced during that memorable month, a month which was, without exception, the most miserable I have ever spent. During the best part of it, I religiously followed the doctor's mandate, and did nothing whatever, except moon about the house and garden, and go out for two hours a day in a Bath chair. That did break the monotony to a certain extent. There is more excitement about Bath-chairing—especially if you are not used to the exhilarating exercise—than might appear to the casual observer. A sense of danger, such as a mere outsider might not understand, is ever present to the mind of the occu-


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174 to put them in,” said the boy. “You must look at them where they are.” Presently the blind was pulled right aside and a girl appeared at the window, craning out toward the nearest boughs of the shrubbery. She had pulled her mantle over her head, but her hair hung loose beneath it, and very lovely hair it was too, but rather untidy-looking, and the Captain thought it must be a long time since she had combed it. Her thick, very dark eyebrows gave her face a rather forbidding air. Her other features were by no means bad. But when she smiled her white teeth gleamed and flashed in a manner that rather disgusted him, for there was something wild and barbaric about it.

“What a sad case!” thought the Captain. “If only she took an ordinary amount of trouble with herself she really would not be bad-looking.” Even as she was he did not find her altogether unattractive; for there was about her a strange kind of vehemence, a liveliness of expression, a brilliance of complexion and coloring that could not fail to make some impression on him. With her clothes in themselves there was nothing wrong. She wore a robe of soft, glossy silk, with a spinner’s jacket, and white trousers. In order to get a good view of the caterpillars she leaned right out of the window, crying, “Aren’t they clever! They’ve come here in order to be out of the sun. Boy, you might just bring me that one there. I should like to have a better look at him. Be sure not to let him fall.” Upon which the boy at once bumped into something and the caterpillar fell with a thud upon the ground. She then handed him a white fan with some Chinese characters written upon it in black ink, saying, “Pick him up quickly and carry him in on this.”

It was only now that she caught sight of the Captain, who was still loitering at the wicker gate. To see anyone there was a considerable surprise, for the young men of the neighborhood had long ago decided that she was what they called “a disastrous character,” and it was seldom indeed that anyone came that way. The little boy, too, had become aware of the visitor’s presence and cried out in astonishment, “Look, there’s a gentleman standing at the wicker gate. I can’t make out what he is doing. He seems to be staring at us.” One of the maids now came along and began to scold her. “Fie upon


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 :(b) to inquire into specific complaints with respect to the deprivation of rights and safeguards of the Scheduled Tribes;
 * (c) to participate and advise on the planning process of socio-economic development of the Scheduled Tribes and to evaluate the progress of their development under the Union and any State;
 * (d) to present to the President, annually and at such other times as the Commission may deem fit, reports upon the working of those safeguards;
 * (e) to make in such reports recommendation as to the measures that should be taken by the Union or any State for the effective implementation of those safeguards and other measures for the protection, welfare and socio-economic development of the Scheduled Tribes; and
 * (f) to discharge such other functions in relation to the protection, welfare and development and advancement of the Scheduled Tribes as the President may, subject to the provisions of any law made by Parliament, by rule specify.

(6) The President shall cause all such reports to be laid before each House of Parliament along with a memorandum explaining the action taken or proposed to be taken on the recommendations relating to the Union and the reasons for the non-acceptance, if any, of any such recommendations.

(7) Where any such report, or any part thereof, relates to any matter with which any State Government is concerned, a copy of such report shall be forwarded to the Governor of the State who shall cause it to be laid before the Legislature of the State along with a memorandum explaining the action taken or proposed to be taken on the recommendations relating to the State and the reasons for the non-acceptance, if any, of any of such recommendations.

(8) The Commission shall, while investigating any matter referred to in sub-clause (a) or inquiring into any complaint referred to in sub-clause (b) of clause (5), have all the powers of a civil court trying a suit and in particular in respect of the following matters, namely:—
 * (a) summoning and enforcing the attendance of any person from any part of India and examining him on oath;
 * (b) requiring the discovery and production of any document;
 * (c) receiving evidence on affidavits;
 * (d) requisitioning any public record or copy thereof from any court or office;
 * (e) issuing commissions for the examination of witnesses and documents;
 * (f) any other matter which the President may, by rule, determine.

(9) The Union and every State Government shall consult the Commission on all major policy matters affecting Scheduled Tribes.]

['''338B. National Commission for Backward Classes.'''— (1) There shall be a Commission for the socially and educationally backward classes to be known as the National Commission for Backward Classes.

(2) Subject to the provisions of any law made in this behalf by Parliament, the Commission shall consist of a Chairperson, Vice-Chairperson and three other Members and the conditions of service and tenure of office of the Chairperson, Vice-Chairperson and other Members so appointed shall be such as the President may by rule determine.


text: Songs and Lyrics (Lehrer)/The Bourgeoisie


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Rh you,” she said, “I shall go straight to your father and tell him you’re busy with your nasty insects again, and leaning right out of the window where anyone can see you.” But the girl continued to fiddle about with the hairy caterpillars on the bushes near the window. The maid, who had a horror of such creatures, was far too frightened to come any closer, but called again, “Madam, go in this instant. You can be seen!” “Well, what if I can be seen? I am not doing anything to be ashamed of.” “I’m not joking, I assure you,” said the maid indignantly. “There’s a fine gentleman standing right there at the gate. Go away from the window at once!” “Kerao,” said the girl at last, “just go to the gate and see if there is still someone there.” He ran a little distance toward the gate and presently called out, “It’s quite true, there is somebody.” Upon which she gathered several caterpillars in her sleeve and stepped back into the interior of the house.

For a moment he saw her at full length. She was rather tall. Her hair floated out behind her as she moved. It was very thick, but the ends were somewhat wispy, no doubt through lack of trimming. But with a little more looking after it would have made (he thought) a fine crop of hair. Certainly she was no great beauty, but if she dressed and behaved like other people she would, he was sure, be capable of cutting quite a decent figure in society. What a pity it was! Where had she picked up the distressing opinions that forced her to make such a melancholy spectacle of herself?

He felt that he must at any rate let her know that he had seen her; and using the juice of a flower stem as ink he wrote the following poem on a piece of thickly folded paper: “Forgive me that at your wicker gate so long I stand. But from the caterpillar’s bushy brows I cannot take my eyes.” He tapped with his fan, and at once one of the little boys ran out to ask what he wanted. “Take this to your mistress,” he said. But it was intercepted by the maid, to whom the little boy explained that the poem came from the fine gentleman who had been standing about near the gate. “Woe upon us all,” cried the maid, “this is the handwriting of Captain So-and-So, that is in the Horse Guard. And to think that he has been watching you mess about with your nauseous worms!” And she went on for some time


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text: Wallenstein/The Death of Wallenstein/A3S04


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176 lamenting over the girl’s deplorable oddity. At last the insect-lover could bear it no longer and said, “If you looked a little more below the surface of things you would not mind so much what other people thought about you. The world in which we live has no reality, it is a mirage, a dream. Suppose someone is offended by what we do or, for the matter of that, is pleased by it, does his opinion make any difference to us in the end? Before long both he and we shall no longer even appear to exist.”

Several of the younger servants had by now gathered round. They found her argument hard to answer, but secretly felt that this was a very dismal view of life. It was not thought likely that she would send an answer, but the Captain was still waiting at the gate and the little boys, who had now all been called back into the house, said the gentleman was looking very unhappy; upon which everyone urged her to write something, and very reluctantly she sent the poem, “By this you may know the strangeness of my mood. Had you not called me kawamushi, I would not have replied.” To which he answered, “In all the world, I fear, exists no man so delicate that to the hairtips of a caterpillar’s brow he could attune his life.” Then he went back laughing to his home.

What happened next will be found in the second chapter! Anonymous (Twelfth Century)


text: Anthology of Japanese Literature/The Lady Who Loved Insects


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 and improves upon me every day.—His singularities afford a rich mine of entertainment; his understanding, so far as I can judge, is well cultivated; his observations on life are equally just, pertinent, and uncommon. He affects misanthropy, in order to conceal the sensibility of a heart, which is tender, even to a degree of weakness. This delicacy of feeling, or soreness of the mind, makes him timorous and fearful; but then he is afraid of nothing so much as of dishonour; and although he is exceedingly cautious of giving offence, he will fire at the least hint of insolence or ill-breeding.—Respectable as he is, upon the whole, I can't help being sometimes diverted by his little distresses; which provoke him to let fly the shafts of his satire, keen and penetrating as the arrows of Teucer—Our aunt, Tabitha, acts upon him as a perpetual grind-stone—She is, in all respects, a striking contrast to her brother—But I reserve her portrait for another occasion.

Three days ago we came hither from the Hot Well, and took possession of the first floor of a lodging-house, on the South Parade; a situation which my uncle chose, for its being near the Bath, and


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 remote from the noise of carriages. He was scarce warm in the lodgings when he called for his night-cap, his wide shoes, and flannel; and declared himself invested with the gout in his right foot; though, I believe it had as yet reached no farther than his imagination. It was not long before he had reason to repent his premature declaration; for our aunt Tabitha found means to make such a clamour and confusion, before the flannels could be produced from the trunk, that one would have imagined the house was on fire. All this time, uncle sat boiling with impatience, biting his fingers, throwing up his eyes, and muttering ejaculations; at length he burst into a kind of convulsive laugh, after which he hummed a song; and when the hurricane was over, exclaimed, "Blessed be God for all things!" This, however, was but the beginning of his troubles. Mrs. Tabitha's favourite dog Chowder, having paid his compliments to a female turnspit of his own species, in the kitchen, involved himself in a quarrel with no fewer than five rivals, who set upon him at once, and drove him up stairs to the dining-room door, with hideous noise: there our aunt and her woman, taking


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 “Just Me?”

“Yes, Pooh.”

“Will you be here too?”

“Yes, Pooh, I will be, really. I promise I will be, Pooh.”

“That’s good,” said Pooh.

“Pooh, promise you won’t forget about me, ever. Not even when I’m a hundred.”

Pooh thought for a little.

“How old shall I be then?”

“Ninety-nine.”

Pooh nodded.

“I promise,” he said.

Still with his eyes on the world Christopher Robin put out a hand and felt for Pooh’s paw.

“Pooh,” said Christopher Robin earnestly, “if I—if I’m not quite" he stopped and tried again—“Pooh, whatever happens, you will understand, won’t you?”

“Understand what?”

“Oh, nothing.” He laughed and jumped to his feet. “Come on!”

“Where?” said Pooh.

“Anywhere,” said Christopher Robin.

So they went off together. But wherever they go, and whatever happens to them on the way, in


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A merrier man, within the limit of becoming mirth, I never spent an hour’s talk withal.

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Author:Giovanni Capurro

Works

 * 'O sole mio

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Thou art of so free, so kind, so apt, so blessed a disposition, that thou holdest it a vice in thy goodness not to do more than thou art requested.

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The Disagreeable Man

 * "If You Give Me Your Attention" in Princess Ida, 1878
 * "The Disagreeable Man" in Songs of a Savoyard, 1890
 * "I Can't Think Why", with revisions by Tom Lehrer, in Songs and Lyrics (n.d.)

title: The Disagreeable Man


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Page:A Geographical, Statistical, and Historical Description of the District, or Zila, of Dinajpur.djvu/93

Rh Even these small fees are far beyond the reach of the bulk of the people, and the number of Pathsals is inconsiderable, as appears from the general statistical table No. 1.; so that were not many parents at the pains to instruct their own children, very few would be able to read and write. Even with this assistance, I am persuaded, that not more than one-sixteenth of the men born in this district acquire these accomplishments. Women are totally out of the question. My inquiries on that subject were always answered in the negative, and generally produced a smile of contempt.

Children usually go to school at five years of age, and are instructed to read and write at the same time, which seems to be an excellent method. They begin with tracing the letters on the floor with a pencil of steatite (Ram khori), beginning with a consonant, and afterwards joining the vowels so as to form syllables. In five or six months they are thus able to read and write. They then begin to write cyphers on palmira or plantain leaves with a reed and ink, and at the same time they learn numeration, and the sub-divisions of weights and measures. The sub-divisions of time belong to astronomy, or rather astrology. This occupies 18 months. They then begin to write on paper, to learn to keep accounts, and at the same time to multiply, divide, and subtract, with the rule of practice, in which the usual Indian arithmetic consists. Accounts and arithmetic are divided into two kinds, one for agricultural, and the other for commercial affairs: where both are to be learned, the former is the one usually taught first; but very few of the natives of this district ever acquire that knowledge, or are able to tell how many bigahs, or fractions, a rectangled parallelogram of a given length and width contains; for the Hindú geometry, so far as is known in ordinary practice, extends no farther. Practical surveyors have no means of ascertaining the extent of irregular figures, but by reducing them to rectangled parallelograms, in which they are guided merely by a rough estimation, or what is called the eye; while, even in measuring parallelograms, they are destitute of any instrument that can ascertain whether or not all the angles are equal. In general, the parents of this country are contented with instructing their children in mercantile accounts, that is in being able to calculate how much of any article may at a certain rate be procured for a certain number of rupees; and keeping a very full day or waste book, in which every transaction is carefully recorded, and to which is added a kind of ledger, in which the transactions with each person are separately detailed; but their books do not admit of a regular balance, like what is called the Italian method. It is only the arithmetic commercial and agricultural, that is taught at Pathsals; and the application to mensuration, and to the keeping of books, either of a merchant or land-holder, are acquired in some office or shop, into which the lad enters as an assistant, and where he also learns the style and manner of correspondence. Boys are fitted for entering into an office, as assistants, when from 8 or 10 years of age, according to their industry.

The use of the sharp iron style, for writing on bark or leaves, although the original manner of Hindú writing, has been entirely retinquished, and a pen made of reed or bambu, and ink, introduced by Muhammedans, are universally employed, even in writing on the palmira leaf, which is still often used in works of value, as being more durable than paper.

The education in common schools is not only defective from not being sufficiently diffused, but is liable to still greater objections. Nothing whatever is taught in these schools, except the mere reading and writing of the common language of the country, or opobhasha of Bengal, together with arithmetic. The youth read no book in which any moral doctrines or any liberal knowledge is contained, so that their education being confined entirely to accounts, tends


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Not yet old enough for a man, nor young enough for a boy; as a squash is before it is a peascod, or a codling when’t is almost an apple.

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82 rather to narrow the mind, to confine its attention to sordid gain, and low cunning, than to improve the heart, and enlarge the understanding. Indeed no fit books, so far as I can learn, exist in the language commonly spoken in Bengal; neither does it possess any grammar or dictionary. I cannot indeed learn, that any composition in the proper language of Bengal has ever been committed to writing, except some love songs, common accounts, and letters. The same may, I believe, be extended to all the spoken languages (opodhashas) of India, and is to be lamented as a great cause of ignorance and error.

The Prakrito, or polite language of Bengal, like those of other Indian nations, may be considered as a dead language, or in the same light as Latin was in Europe about 200 years ago. All persons of a liberal education are acquainted with it, and among them it is the usual means of correspondence, and the language of ordinary composition. According to the best information, which I can obtain, the Prakrito of Bengal, like those of other Indian nations, is composed almost entirely of Songskrito words, with the inflexion and syntax of the vulgar language. Indeed the best informed Brahmins of the south, with whom I conversed, considered the Prakrito rather as one of the styles of writing in the sacred language, than as a distinct tongue. It is however commonly called the language of women and children; but this can only be taken in the sense of the Brahmins of the south, namely, that in books written in the sacred tongue this style is used by the women and children, that are introduced; for in no part of India is the Prakrito the common language of the country. In every part however, all well educated men can speak it, and in some parts of Bengal, even the women of Pandits and other high personages are instructed in its oral use, for in these parts writing is a very rare female accomplishment. Indeed, its practice is severely reprobated in the sex. This language is not taught in schools, not so far as I can learn, does it possess a written grammar nor a dictionary, except those composed by Europeans; but people of a certain rank and education acquire it by conversation and reading. Of course it is both written and spoken with little exactitude, especially by those who have had no instruction in Songskrito grammar, such as merchants, religious mendicants, and the officers of revenue and police. It is to be much regretted, that even in this dialect there are scarcely any books that can communicate valuable instruction to youth. The usual compositions in Prakrito, are songs, hymns, and translations of some of the more celebrated poems;—the whole, especially the latter, although probably possessing considerable poetical merit, so filled with monstrous fables and marvellous stories, that those who read nothing else are disposed to believe every thing that is contrary to the usual laws by which the world is governed, and lose all taste for the plain dictates of common sense. There are however in the Prakrito of Bengal, as well as in that of other Indian nations, some few histories of the families of chiefs that have lived of late years, strongly however disfigured by the taste for the marvellous, which the usual reading of the people inspires. A system of arithmetic also, better than the common, and which facilitates the more difficult calculations in revenue accounts, has long ago been compiled in the Prakrito language of Bengal, by Subhongkor, a Kayostho of Podiya. This book is called the Arya, or Arjya, of Subhongkor, and is no doubt of great utility; but its tendency, like that of the common instruction given in the lower schools, is certainly not of a liberal nature. The knowledge however communicated through the medium of the Prakrito is better than none, and it is therefore to be lamented, that it has made little way into the district of Dinajpúr, and is chiefly confined to those who have been born in Maldeh or its vicinity, to the


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Rh few Pandits that are thinly scattered through the country, and to some of the religious mendicants. Probably one in the thousand may understand it; but men qualified to hold any office superior to a common clerk (mohurer) cannot be found in the district, which is of course invaded by strangers, from the principal officers of law, to the agent of the Calcutta merchant, most of them rapacious as kites, and eager to accumulate a fortune, in order to be able to retire to their native country.

The Prakritos of India being the only dialects, except Songskrito, in which any books have been composed, many have been led to consider them as the proper dialects of the different nations, by which that country is occupied; and on this basis, has it probably been, that the Songskrito has been considered as the source, from which all Indian languages have been derived. Every opobhasha no doubt contains many Songskrito words, perhaps as many as English does words derived from the Latin; but still, so far as I can learn, each has a copious vocabulary of words peculiar to itself; nor can I hope for any considerable improvement in the education of Indian youth, until each popular language has obtained some books fitted to render the vulgar wiser and better. I have no doubt, but that they would be read with avidity, yet great difficulty would arise in the composition. The taste of both Hindús and Muhammedans is so pedantic, so fond of learned ornaments and of the marvellous, that it would be difficult to find a person qualified to write plain common sense; besides the vulgar are held in such contempt by the Brahmins, that it would be difficult to find a man of any education, who would become their instructor. Translations from the European languages, or compositions by Europeans, would be attended with still greater difficulty; as it would be almost impossible to separate them from the idea of religious innovation, which both sects watch with anxious terror. The books wanted for this district should be composed by Muhammedans, as the bulk of the people, and those most in want of instruction are of that faith, and persons abundantly willing to compose them might readily be procured at Calcutta, (where the exuberance of their erudition and imagination might be curtailed according to the narrow measure of European criticism.)

Notwithstanding Muhammedans form the greater part of the population of this district, the Indian dialect, adopted by that people, although pretty generally understood, is not the native language of the vulgar, who have universally either adopted or never relinquished the opobhasha of Bengal; neither is the Hindústani dialect taught in any school, nor is the Persian character usually employed to write it in any of the Pathsals. The people of higher rank however commonly teach this to their children, who also learn to speak a higher style, which may be compared to the Prakrito of the Hindús, and consists almost as entirely of Arabic and Persian, as the other does of Songskrito.

The number of Muktubkhanas or schools, where Persian literature is taught, as will appear from the general statistical table, No. 1. is very small. They are nearly as much frequented by Hindús as by Muhammedans; for the Persian language is considered as a necessary accomplishment for every gentleman, and it is absolutely necessary for those who wish to acquire a fortune in the courts of law. The number of pupils however in this district is very small, and most of the people of any rank or wealth are instructed by private tutors, who are procurable on the most moderate terms. There is reason however to fear, that their learning is not extensive, nor their taste correct; and so far as I could learn, the studies usually pursued, are forms for correspondence, or processes of


text: Index:More lives than one.djvu

title: Index:More lives than one.djvu


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Page:Sega Enterprises v. Accolade.pdf/15

 the market by making it impossible for others to compete runs counter to the statutory purpose of promoting creative expression and cannot constitute a strong equitable basis for resisting the invocation of the fair use doctrine. Thus, we conclude that the fourth statutory factor weighs in Accolade’s, not Sega’s, favor, notwithstanding the minor economic loss Sega may suffer.

The second statutory factor, the nature of the copyrighted work, reflects the fact that not all copyrighted works are entitled to the same level of protection. The protection established by the Copyright Act for original works of authorship does not extend to the ideas underlying a work or to the functional or factual aspects of the work. 17 U.S.C. § 102(b). To the extent that a work is functional or factual, it may be copied, Baker v. Selden, 101 U.S. (11 Otto) 99, 102–04, 25 L.Ed. 841 (1879), as may those expressive elements of the work that “must necessarily be used as incident to” expression of the underlying ideas, functional concepts, or facts, id. at 104. Works of fiction receive greater protection than works that have strong factual elements, such as historical or biographical works, Maxtone-Graham, 803 F.2d at 1263 (citing Rosemont Enterprises, Inc. v. Random House, Inc., 366 F.2d 303, 307 (2d Cir.1966), cert. denied, 385 U.S. 1009, 87 S.Ct. 714, 17 L.Ed.2d 546 (1967)), or works that have strong functional elements, such as accounting textbooks, Baker, 101 U.S. at 104. Works that are merely compilations of fact are copyrightable, but the copyright in such a work is “thin.” Feist Publications, –499 [sic] U.S. —, 111 S.Ct at 1289.

Computer programs pose unique problems for the application of the “idea/expression distinction” that determines the extent of copyright protection. To the extent that there are many possible ways of accomplishing a given task or fulfilling a particular market demand, the programmer’s choice of program structure and design may be highly creative and idiosyncratic. However, computer programs are, in essence, utilitarian articles—articles that accomplish tasks. As such, they contain many logical, structural, and visual display elements that are dictated by the function to be performed, by considerations of efficiency, or by external factors such as compatibility requirements and industry demands. ''Computer Assoc. Int’l, Inc. v. Altai, Inc., 1992 WL 372273, 23 U.S.P.Q.2d (BNA) 1241, 1253–56 (2d Cir.1992) (“CAI''”). In some circumstances, even the exact set of commands used by the programmer is deemed functional rather than creative for purposes of copyright. “[W]hen specific instructions, even though previously copyrighted, are the only and essential means of accomplishing a given task, their later use by another will not amount to infringement.” CONTU Report at 20; see CAI, 23 U.S.P.Q.2d at 1254.

Because of the hybrid nature of computer programs, there is no settled standard for identifying what is protected expression and what is unprotected idea in a case involving the alleged infringement of a copyright in computer software. We are in wholehearted agreement with the Second Circuit’s recent observation that “[t]hus far, many of the decisions in this area reflect the courts’ attempt to fit the proverbial square peg in a round hole.” CAI, 23 U.S.P.Q.2d at 1257. In 1986, the Third Circuit attempted to resolve the dilemma by suggesting that the idea or function of a


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 “I then told Na.nefer.ka.ptah that I wished to see this book, for which we had taken so much trouble. He gave the book into my hands; and when I read a page of the spells in it I also enchanted heaven and earth, the abyss, the mountains, and the sea. I also knew what the birds of the sky, the fishes of the deep, and the beasts of the hills all said. I read another page of the spells, and I saw the sun shining in the sky with all the gods, the full moon, and the stars in their shapes; I saw the fishes of the deep, for a divine power was present that brought them up from the water. As I could not write, I asked Na.nefer.ka.ptah, who was a good writer, and a very learned one; he called for a new piece of papyrus, and wrote on it all that was in the book before him. He dipped it in beer, and washed it off in the liquid; for he knew that if it were washed off, and he drank it, he would know all that there was in the writing.

“We returned back to Koptos the same day, and made a feast before Isis of Koptos and Harpokrates. We then went to the haven and sailed, and went northward of Koptos. And as we went on Thoth discovered all that Na.nefer.ka.ptah had done with the book; and Thoth hastened to tell Ra, and said, ‘Now know that my book and my revelation are with Na.nefer.ka.ptah, son of the King Mer.neb.ptah. He has forced himself into my place, and robbed it, and seized my box with the writings, and killed my guards who protected it.’ And Ra replied to him, ‘He is before you, take him and all his kin.’ He sent a power from heaven with the command, ‘Do not let Na.nefer.ka.ptah return safe to Memphis with all his kin.’ And after this hour, the little boy Mer-ab, going out from the awning of the royal boat, fell into the river: he called on Ra, and everybody who was on the bank raised a cry. Na.nefer.ka.ptah went out of the cabin, and read the spell over him; he brought his body up because a divine power brought him to the surface. He read another spell over him, and made him tell of all what happened to him, and of what Thoth had said before Ra.

“We turned back with him to Koptos. We brought him to the Good House, we fetched the people to him, and made one embalm him; and we buried him in his coffin in the cemetery of Koptos like a great and noble person.


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 “And Na.nefer.ka.ptah, my brother, said: ‘Let us go down, let us not delay, for the King has not yet heard of what has happened to him, and his heart will be sad about it.’ So we went to the haven, we sailed, and did not stay to the north of Koptos. When we were come to the place where the little boy Mer-ab had fallen into the water, I went out from the awning of the royal boat, and I fell into the river. They called Na.nefer.ka.ptah, and he came out from the cabin of the royal boat; he read a spell over me, and brought my body up, because a divine power brought me to the surface. He drew me out, and read the spell over me, and made me tell him of all that had happened to me, and of what Thoth had said before Ra. Then he turned back with me to Koptos, he brought me to the Good House, he fetched the people to me, and made one embalm me, as great and noble people are buried, and laid me in the tomb where Mer-ab my young child was.

“He turned to the haven, and sailed down, and delayed not in the north of Koptos. When he was come to the place where we fell into the river, he said to his heart: ‘Shall I not better turn back again to Koptos, that I may lie by them? For, if not, when I go down to Memphis, and the King asks after his children, what shall I say to him? Can I tell him, “I have taken your children to the Thebaid, and killed them, while I remained alive, and I have come to Memphis still alive”?’ Then he made them bring him a linen cloth of striped byssus; he made a band, and bound the book firmly, and tied it upon him. Na.nefer.ka.ptah then went out of the awning of the royal boat and fell into the river. He cried on Ra; and all those who were on the bank made an outcry, saying: ‘Great woe! Sad woe! Is he lost, that good scribe and able man that has no equal?’

“The royal boat went on, without anyone on earth knowing where Na.nefer.ka.ptah was. It went on to Memphis, and they told all this to the King. Then the King went down to the royal boat in mourning, and all the soldiers and highpriests of Ptah were in mourning, and all the officials and courtiers. And when he saw Na.nefer.ka.ptah, who was in the inner cabin of the royal boat—from his rank of high scribe—he lifted him up. And they saw the book by him; and the King said, ‘Let one hide this book that is with him.’ And


text:
To fight aloud, is very brave—

 * "To fight aloud is very brave" in Poems (1890)
 * "To fight aloud is very brave" in The Complete Poems of Emily Dickinson (1924)

title: To fight aloud, is very brave—


text:
Page talk:The Count of Monte-Cristo (1887 Volume 4).djvu/29

Regarding captions
There are some pages in the book, like pg.11, where the image/illustration in the book has no caption, but the scanned and proofread page does. Should I let the captions be or should I remove them? Tramed (talk) 16:42, 17 January 2024 (UTC)


text:
Page:Egyptian Literature (1901).djvu/180

 the officers of the King, the priests of Ptah, and the high-priest of Ptah, said to the King, ‘Our Lord, may the King live as long as the sun! Na.nefer.ka.ptah was a good scribe, and a very skilful man.’ And the King had him laid in his Good House to the sixteenth day, and then had him wrapped to the thirty-fifth day, and laid him out to the seventieth day, and then had him put in his grave in his resting-place.

“I have now told you the sorrow which has come upon us because of this book for which you ask, saying, ‘Let it be given to me.’ You have no claim to it; and, indeed, for the sake of it, we have given up our life on earth.”

And Setna said to Ahura, “Give me the book which I see between you and Na.nefer.ka.ptah; for if you do not I will take it by force.” Then Na.nefer.ka.ptah rose from his seat and said: “Are you Setna, to whom my wife has told of all these blows of fate, which you have not suffered? Can you take this book by your skill as a good scribe? If, indeed, you can play games with me, let us play a game, then, of 52 points.” And Setna said, “I am ready,” and the board and its pieces were put before him. And Na.nefer.ka.ptah won a game from Setna; and he put the spell upon him, and defended himself with the game board that was before him, and sunk him into the ground above his feet. He did the same at the second game, and won it from Setna, and sunk him into the ground to his waist. He did the same at the third game, and made him sink into the ground up to his ears. Then Setna struck Na.nefer.ka.ptah a great blow with his hand. And Setna called his brother An.he.hor.eru and said to him, “Make haste and go up upon earth, and tell the King all that has happened to me, and bring me the talisman of my father Ptah, and my magic books.”

And he hurried up upon earth, and told the King all that had happened to Setna. The King said, “Bring him the talisman of his father Ptah, and his magic books.” And An.he.hor.eru hurried down into the tomb; he laid the talisman on Setna, and he sprang up again immediately. And then Setna reached out his hand for the book, and took it. Then—as Setna went out from the tomb—there went a Light before him, and Darkness behind him. And Ahura wept at him, and


text:
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 she said: “Glory to the King of Darkness! Hail to the King of Light! all power is gone from the tomb.” But Na.nefer. ka.ptah said to Ahura: “Do not let your heart be sad; I will make him bring back this book, with a forked stick in his hand, and a fire-pan on his head.” And Setna went out from the tomb, and it closed behind him as it was before.

Then Setna went to the King, and told him everything that had happened to him with the book. And the King said to Setna, “Take back the book to the grave of Na.nefer.ka.ptah, like a prudent man, or else he will make you bring it with a forked stick in your hand, and a fire-pan on your head.” But Setna would not listen to him; and when Setna had unrolled the book he did nothing on earth but read it to everybody.

[Here follows a story of how Setna, walking in the court of the temple of Ptah, met Tabubua, a fascinating girl, daughter of a priest of Bast, of Ankhtaui; how she repelled his advances, until she had beguiled him into giving up all his possessions, and slaying his children. At the last she gives a fearful cry and vanishes, leaving Setna bereft of even his clothes. This would seem to be merely a dream, by the disappearance of Tabubua, and by Setna finding his children alive after it all; but on the other hand he comes to his senses in an unknown place, and is so terrified as to be quite ready to make restitution to Na.nefer.ka.ptah. The episode, which is not creditable to Egyptian society, seems to be intended for one of the vivid dreams which the credulous readily accept as half realities.]

So Setna went to Memphis, and embraced his children for that they were alive. And the King said to him, “Were you not drunk to do so?” Then Setna told all things that had happened with Tabubua and Na.nefer.ka.ptah. And the King said, “Setna, I have already lifted up my hand against you before, and said, ‘He will kill you if you do not take back the book to the place you took it from.’ But you have never listened to me till this hour. Now, then, take the book to Na.nefer.ka.ptah, with a forked stick in your hand, and a fire-pan on your head.”

So Setna went out from before the King, with a forked stick in his hand, and a fire-pan on his head. He went down to the tomb in which was Na.nefer.ka.ptah. And Ahura said to him, “It is Ptah, the great god, that has brought you back safe.”


text:
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 Na.nefer.ka.ptah laughed, and he said, “This is the business that I told you before.” And when Setna had praised Na.nefer.ka.ptah, he found it as the proverb says, “The sun was in the whole tomb.” And Ahura and Na.nefer.ka.ptah besought Setna greatly. And Setna said, ‘Na.nefer.ka.ptah, is it aught disgraceful (that you lay on me to do)?” And Na.nefer.ka.ptah said, “Setna, you know this, that Ahura and Mer-ab, her child, behold! they are in Koptos; bring them here into this tomb, by the skill of a good scribe. Let it be impressed upon you to take pains, and to go to Koptos to bring them here.” Setna then went out from the tomb to the King, and told the King all that Na.nefer.ka.ptah had told him.

The King said, “Setna, go to Koptos and bring back Ahura and Mer-ab.” He answered the King, “Let one give me the royal boat and its belongings.” And they gave him the royal boat and its belongings, and he left the haven, and sailed without stopping till he came to Koptos.

And they made this known to the priests of Isis at Koptos and to the high-priest of Isis; and behold they came down to him, and gave him their hand to the shore. He went up with them and entered into the temple of Isis of Koptos and of Harpokrates. He ordered one to offer for him an ox, a goose, and some wine, and he made a burnt-offering and a drink-offering before Isis of Koptos and Harpokrates. He went to the cemetery of Koptos with the priests of Isis and the high-priest of Isis. They dug about for three days and three nights, for they searched even in all the catacombs which were in the cemetery of Koptos; they turned over the steles of the scribes of the “double house of life,” and read the inscriptions that they found on them. But they could not find the resting-place of Ahura and Mer-ab.

Now Na.nefer.ka.ptah perceived that they could not find the resting-place of Ahura and her child Mer-ab. So he raised himself up as a venerable, very old, ancient, and came before Setna. And Setna saw him, and Setna said to the ancient. “You look like a very old man; do you know where is the resting-place of Ahura and her child Mer-ab?” The ancient said to Setna: “It was told by the father of the father of my father to the father of my father, and the father of my father has told it to my father; the resting-place of Ahura and of her


text:
Page:Egyptian Literature (1901).djvu/183

 child Mer-ab is in a mound south of the town of Pehemato(?)” And Setna said to the ancient, “Perhaps we may do damage to Pehemato, and you are ready to lead one to the town for the sake of that.” The ancient replied to Setna: “If one listens to me, shall he therefore destroy the town of Pehemato! If they do not find Ahura and her child Mer-ab under the south corner of their town may I be disgraced.” They attended to the ancient, and found the resting-place of Ahura and her child Mer-ab under the south corner of the town of Pehemato. Setna laid them in the royal boat to bring them as honored persons, and restored the town of Pehemato as it originally was. And Na.nefer.ka.ptah made Setna to know that it was he who had come to Koptos, to enable them to find out where the resting-place was of Ahura and her child Mer-ab.

So Setna left the haven in the royal boat, and sailed without stopping, and reached Memphis with all the soldiers who were with him. And when they told the King he came down to the royal boat. He took them as honored persons escorted to the catacombs, in which Na.nefer.ka.ptah was, and smoothed down the ground over them.

''This is the completed writing of the tale of Setna Kha.em.uast, and Na.nefer.ka.ptah, and his wife Ahura, and their child Mer-ab. It was written in the 35th year, the month Tybi.''

One day, when King Khufu reigned over all the land, he said to his chancellor, who stood before him, “Go call me my sons and my councillors, that I may ask of them a thing.” And his sons and his councillors came and stood before him, and he said to them, “Know ye a man who can tell me tales of the deeds of the magicians?”

Then the royal son Khafra stood forth and said, “I will tell thy Majesty a tale of the days of thy forefather Nebka, the blessed; of what came to pass when he went into the temple of Ptah of Ankhtaui.”


text:
Whether my bark went down at sea—

 * "Whether my bark went down at sea" in Poems (1890)
 * "Whether my bark went down at sea" in The Complete Poems of Emily Dickinson (1924)

title: Whether my bark went down at sea—


text:
Belshazzar had a Letter—

 * "Belshazzar had a letter" in Poems (1890)
 * "Belshazzar had a letter" in The Complete Poems of Emily Dickinson (1924)

title: Belshazzar had a Letter—


text:
The Brain, within its Groove

 * "The brain within its groove" in Poems (1890)
 * "The brain within its groove" in The Complete Poems of Emily Dickinson (1924)

title: The Brain, within its Groove


text: Template:Lang light

title: Template:Lang light


text:
Page:Egyptian Literature (1901).djvu/184

“His Majesty was walking unto the temple of Ptah, and went unto the house of the chief reciter Uba-aner, with his train. Now when the wife of Uba-aner saw a page, among those who stood behind the King, her heart longed after him; and she sent her servant unto him, with a present of a box full of garments.

“And he came then with the servant. Now there was a lodge in the garden of Uba-aner; and one day the page said to the wife of Uba-aner, ‘In the garden of Uba-aner there is now a lodge; behold, let us therein take our pleasure.’ So the wife of Uba-aner sent to the steward who had charge over the garden, saying, ‘Let the lodge which is in the garden be made ready.’ And she remained there, and rested and drank with the page until the sun went down.

“And when the even was now come the page went forth to bathe. And the steward said, ‘I must go and tell Uba-aner of this matter.’ Now when this day was past, and another day came, then went the steward to Uba-aner, and told him of all these things.

“Then said Uba-aner, ‘Bring me my casket of ebony and electrum.’ And they brought it; and he fashioned a crocodile of wax, seven fingers long: and he enchanted it, and said, ‘When the page comes and bathes in my lake, seize on him.’ And he gave it to the steward, and said to him, ‘When the page shall go down into the lake to bathe, as he is daily wont to do, then throw in this crocodile behind him.’ And the steward went forth bearing the crocodile.

“And the wife of Uba-aner sent to the steward who had charge over the garden, saying, ‘Let the lodge which is in the garden be made ready, for I come to tarry there.’

“And the lodge was prepared with all good things; and she came and made merry therein with the page. And when the even was now come, the page went forth to bathe as he was wont to do. And the steward cast in the wax crocodile after him into the water; and, behold! it became a great crocodile seven cubits in length, and it seized on the page.

“And Uba-aner abode yet seven days with the King of


text:
Template:Lang light/doc

Usage
A lightweight, less fully-featured alternative to lang.

title: Template:Lang light/doc


text:
If you were coming in the Fall

 * "If you were coming in the fall" in Poems (1890)
 * "If you were coming in the fall" in The Complete Poems of Emily Dickinson (1924)

title: If you were coming in the Fall


text:
Have you got a Brook in your little heart

 * "Have you got a brook in your little heart?" in Poems (1890)
 * "Have you got a brook in your little heart" in The Complete Poems of Emily Dickinson (1924)


text:
Renunciation

 * "Renunciation", a poem by Emily Dickinson
 * "Renunciation", a poem by Robert E. Howard

title: Renunciation


text:
New feet within my garden go—

 * "New feet within my garden go" in Poems (1890)
 * "New feet within my garden go" in The Complete Poems of Emily Dickinson (1924)

title: New feet within my garden go—


text:
The pedigree of Honey

 * "The pedigree of honey" in Poems (1890)
 * "The pedigree of honey" in The Complete Poems of Emily Dickinson (1924)

title: The pedigree of Honey


text:
A little Road—not made of Man—

 * "A little road not made of man" in Poems (1890)
 * "A little road not made of man" in The Complete Poems of Emily Dickinson (1924)

title: A little Road—not made of Man—


text:
As Children bid the Guest "Good Night"

 * "As children bid the guest good-night" in Poems (1890)
 * "As children bid the guest good-night" in The Complete Poems of Emily Dickinson (1924)

title: As Children bid the Guest "Good Night"


text:
Angels, in the early morning

 * "Angels in the early morning" in Poems (1890)
 * "Angels in the early morning" in The Complete Poems of Emily Dickinson (1924)

title: Angels, in the early morning


text:
So bashful when I spied her!

 * "So bashful when I spied her" in Poems (1890)
 * "So bashful when I spied her" in The Complete Poems of Emily Dickinson (1924)

title: So bashful when I spied her!


text:
The Butterfly's Assumption Gown

 * "The butterfly's assumption-gown" in Poems (1890)
 * "The butterfly's assumption-gown" in The Complete Poems of Emily Dickinson (1924)

title: The Butterfly's Assumption Gown


text:
'Twas later when the summer went

 * "'Twas later when the summer went" in Poems (1890)
 * "'Twas later when the summer went" in The Complete Poems of Emily Dickinson (1924)

title: 'Twas later when the summer went


text:
One dignity delays for all—

 * "One dignity delays for all" in Poems (1890)
 * "One dignity delays for all" in The Complete Poems of Emily Dickinson (1924)

title: One dignity delays for all—


text:
Departed—to the Judgment—

 * "Astra Castra" in Poems (1890)
 * "Departed to the judgment" in The Complete Poems of Emily Dickinson (1924)

title: Departed—to the Judgment—


text:
On this long storm the Rainbow rose—

 * "On this long storm the rainbow rose" in Poems (1890)
 * "On this long storm the rainbow rose" in The Complete Poems of Emily Dickinson (1924)

title: On this long storm the Rainbow rose—


text:
Look back on Time, with kindly eyes—

 * "Look back on time with kindly eyes" in Poems (1890)
 * "Look back on time with kindly eyes" in The Complete Poems of Emily Dickinson (1924)

title: Look back on Time, with kindly eyes—


text:
I died for Beauty—but was scarce

 * "I died for beauty, but was scarce" in Poems (1890)
 * "I died for beauty, but was scarce" in The Complete Poems of Emily Dickinson (1924)

title: I died for Beauty—but was scarce


text:
I went to thank Her—

 * "I went to thank her" in Poems (1890)
 * "I went to thank her" in The Complete Poems of Emily Dickinson (1924)

title: I went to thank Her—


text:
I've seen a Dying Eye

 * "I've seen a dying eye" in Poems (1890)
 * "I've seen a dying eye" in The Complete Poems of Emily Dickinson (1924)

title: I've seen a Dying Eye


text:
I never saw a Moor—

 * "I never saw a moor" in Poems (1890)
 * "I never saw a moor" in The Complete Poems of Emily Dickinson (1924)

title: I never saw a Moor—


text:
To know just how He suffered—would be dear—

 * "To know just how he suffered" in Poems (1890)
 * "To know just how he suffered would be dear" in The Complete Poems of Emily Dickinson (1924)


text:
The last Night that She lived

 * "The last night that she lived" in Poems (1890)
 * "The last night that she lived" in The Complete Poems of Emily Dickinson (1924)

title: The last Night that She lived


text:
The Bustle in a House

 * "The bustle in a house" in Poems (1890)
 * "The bustle in a house" in The Complete Poems of Emily Dickinson (1924)

title: The Bustle in a House


text:
I reason, Earth is short—

 * "I reason, earth is short" in Poems (1890)
 * "I reason, earth is short" in The Complete Poems of Emily Dickinson (1924)

title: I reason, Earth is short—


text:
Two swimmers wrestled on the spar—

 * "Two swimmers wrestled on the spar" in Poems (1890)
 * "Two swimmers wrestled on the spar" in The Complete Poems of Emily Dickinson (1924)

title: Two swimmers wrestled on the spar—


text:
She went as quiet as the Dew

 * "She went as quiet as the dew" in Poems (1890)
 * "She went as quiet as the dew" in The Complete Poems of Emily Dickinson (1924)

title: She went as quiet as the Dew


text:
Resurgam

 * "Resurgam", a poem by Emily Dickinson
 * "Resurgam", a poem by Martha Julia Elliott
 * "Resurgam", a poem by Christina Georgina Rossetti

title: Resurgam


text:
Death is a Dialogue between

 * "Death is a dialogue between" in Poems (1890)
 * "Death is a dialogue between" in The Complete Poems of Emily Dickinson (1924)

title: Death is a Dialogue between


text:
It was too late for Man—

 * "It was too late for man" in Poems (1890)
 * "It was too late for man" in The Complete Poems of Emily Dickinson (1924)

title: It was too late for Man—


text:
If I shouldn't be alive

 * "If I shouldn't be alive" in Poems (1890)
 * "If I shouldn't be alive" in The Complete Poems of Emily Dickinson (1924)

title: If I shouldn't be alive


text:
Sleep is supposed to be

 * "Sleep is supposed to be" in Poems (1890)
 * "Sleep is supposed to be" in The Complete Poems of Emily Dickinson (1924)

title: Sleep is supposed to be


text:
I shall know why—when Time is over—

 * "I shall know why when time is over" in Poems (1890)
 * "I shall know why, when time is over" in The Complete Poems of Emily Dickinson (1924)

title: I shall know why—when Time is over—


text: Page:The Music of the Spheres.djvu/180

title: Page:The Music of the Spheres.djvu/180


text:
Page:A Geographical, Statistical, and Historical Description of the District, or Zila, of Dinajpur.djvu/96

84 law, to which are added the most improbable legendary tales that can be procured. There is no school in which Arabic, or the sciences of the Muhammedans are taught; and although some of the priests (Mollahs) can read the portions of the Koran, that are appropriated for certain ceremonies, I heard a general complaint from the Kazis, that few understand a single word of that language; and that the greater part had merely learned the passages by rote, so as to enable them to perform the ceremonies.

I do not profess to be able to form a proper estimate of the value of the science, which is veiled in the Songskrito language; but there can be no doubt, that it far excels that which is divulged in the Prakrito. Owing however to the institutions by which it has been guarded and confined to the sacred tribe, its utility to the Hindú nations may not be only doubted, but it may perhaps be maintained, that onthe whole it has tended to increase the darkness. There can be no doubt, however, that those who possess it enjoy very considerable advantages over their countrymen; and the Brahmins, generally speaking, have an intelligence and acuteness far beyond other Hindús. I am further inclined to think, that they are subject to many fewer vices, and that those persons will be found to approach nearest their good qualities, who are admitted even to the porch of science. The manner in which the Hindú youths of this district are instructed in the higher parts of science is not judicious, and shall be now mentioned.

Among the Brahmins, who have kept themselves pure and uncontaminated by service, and who in this country are called Pandits, as in the south they are called Vaidiks, are some men of learning, called Odhyapoks, who undertake the instruction of from three to six pupils, not only without fee or reward, but who even in general supply their scholars with food and lodging, and often with clothing, during the whole course of their studies, which on such a system must be very long. Every Odhyapok must be a Pandit, but every Pandit is not an Odhyapok; a man may acquire every science without choosing to teach it, and this is necessary to obtain the title, which both from the utility and liberality of the professors is deservedly held in the highest respect. Most of the Odhyapoks possess lands, which enable them to provide for their own subsistence, as well as that of their pupils, and they receive charity from all Hindús of any distinction. There is however no necessity for a person, who holds these lands, to instruct youth; and when the celebrity of an Odhyapok has procured large grants of lands, his heirs, although they continue to enjoy the estate, are in no ways bound to teach, and may for ever continue to enjoy the high title of Pandit, without any trouble, or they may even betake themselves to the degrading affairs of the world without forfeiting this property. Very much, however, to the credit of the Brahmins, such a neglect is not usual, and one son of the family continues generally to profess the instruction of youth. If there are other sons, they follow their natural inclination. With such a system, however liberal it may be in appearance, and to whatever merit the individual professors are justly entitled, it must be evident, that the work of education will go on slowly. It is even to be feared, that it would altogether stop, were it not for the charity which usually follows considerable reputation as a teacher. I cannot however avoid mentioning the very liberal conduct of the Purohit of the Dinajpúr family, Gaur Chondro Bidya Nidhi. This person has, I believe, proceeded no farther in learning than a knowledge of Songskrito grammar (Vyakoron), but he not only teaches that himself, and enables two brothers, who have some knowledge of the law (Smriti), to instruct pupils in that science; but he has settled on a learned man an income sufficient to enable him to instruct several youths in the Indian philosophy (Nyayo Sastro), and enables another to teach astronomy.


text:
Page:Peter Pan (1928).pdf/43

''The night nursery of the Darling family, which is the scene of our opening Act, is at the top of a rather depressed street in Bloomsbury. We have a right to place it where we will, and the reason Bloomsbury is chosen is that Mr. Roget once lived there. So did we in days when his Thesaurus was our only companion in London; and we whom he has helped to wend our way through life have always wanted to pay him a little compliment. The Darlings therefore lived in Bloomsbury''.

''It is a corner house whose top window, the important one, looks upon a leafy square from which Peter used to fly up to it, to the delight of three children and no doubt the irritation of passers-by. The street is still there, though the steaming sausage shop has gone; and apparently the same cards perch now as then over the doors, inviting homeless ones to come and stay with the hospitable inhabitants. Since the days of the Darlings, however, a ''

title: Page:Peter Pan (1928).pdf/43


text: Page:Peter Pan (1928).pdf/40

title: Page:Peter Pan (1928).pdf/40


text:
Index:Henry Osborn Taylor, A Treatise on the Law of Private Corporations (5th ed, 1905).djvu/styles.css

.wst-inset-user{display:inline-block; width: 6em; text-align:left; font-size:0.9em}


text:
Page talk:The Economist 1843-08- Vol 1 Preliminary Number (IA sim economist 1843-08 1 preliminary-number).pdf/9

Figures in table
I am certain that the figures are transcribed correctly, but am not sure how the "revenue" column is calculated. It is not exactly what you get by multiplying and adding up the different duty rates, so it seems there either must be some other factor affecting revenue not mentioned in the table, or the Economist did theirs sums incorrectly. Just adding this as a note in case anyone wonders why there is a discrepancy. Calculation below to illustrate (note: 1s. is 12 pence, 1d. is one penny, and there are 240 pence in one pound sterling).

--Superiority (talk) 17:39, 17 January 2024 (UTC)


text: Index:Sonny Boy (1928) Sheet Music.pdf

title: Index:Sonny Boy (1928) Sheet Music.pdf


text:
Page:A Geographical, Statistical, and Historical Description of the District, or Zila, of Dinajpur.djvu/92

80 sidered as totally vile and degraded, and they have little other resource. Parents however make every exertion, and very few girls in Dinajpúr have this excuse for their wantonness. Every prostitute holds out her house as an asylum for the girls who choose to join her, adopts them as her daughters, gives them clothes and ornaments to the utmost of her ability, and expects in return to be supported in her old age; with this view they endeavour, if possible, to purchase children from their parents who are indigent, although this practice is contrary to law. It is however perhaps owing to this, that few children in a state of common mendicity are to be seen, but the number sold in Dinajpúr is very inconsiderable. When the unfortunate women grow somewhat old, without having been able to procure adopted daughters, who might enable them to live in their own houses, they endeavour to procure some Muhammedan who will receive them as concubines (nekas), or they endeavour to join themselves to the fakirs or vaishnov, the two ordinary sets of religious mendicants; and they seldom fail to find some vagrant that will receive them into his company; very few are reduced to common beggary. They seldom acquire that hardened impudence so common in the European women who have departed from the paths of innocence, probably owing to their not being held in such great contempt; for it can scarcely be attributed to a superior mildness in the disposition of the Indian females. Until the age of 32 indeed, they usually put some restraint on their tongues; but after that, they consider themselves as pretty much at liberty, and a large proportion become determined scolds and vixens.

The people, I have said, are charitable; they are remarkably sober, and affectionate and kind to their relations. They are also hospitable to people of their own caste, but to no others; their chief faults seem to be lying, an insatiable rapacity in the higher classes, and a total want of inclination to pay what they owe in the lower, with a strong inclination in all to theft and robbery; in the perpetration of which they are cruel and bloody. Their credulity being a prominent feature, will unavoidably present itself often in the course of my report, and with their other faults may he chiefly attributed to their ignorance, which will be apparent from a view of the state of education.

The first rudiments of education are usually given both by Hindús and Muhammedans in small schools called pathsals, under the tuition of teachers called Guru, who may be of any caste or religion, who is poorly rewarded, who is little respected, and who is quite different from the proper Guru or teacher of religion. There is no public provision for these useful members of society, and they depend entirely on their scholars for a subsistence. In the towns of Dinajpúr and Maldeh, indeed, the average number of scholars to each master may be about 20, and the fees are from 4-8 anas a month, according to the progress the children have made: on an average the fees may be 6 anas each, or 7 Rupees a month for 20 scholars, which in this district is a decent income; but in country places the average number of scholars does not exceed 12, and the fees are from 1-4 anas a month, or on an average 2, so that the total average income is only 1 Rupee 14 annas.


text: Page:Sonny Boy (1928) Sheet Music.pdf/1

title: Page:Sonny Boy (1928) Sheet Music.pdf/1


text: Copyright, Its History And its Law/III

title: Copyright, Its History And its Law/III


text: Copyright, Its History And its Law/IV

title: Copyright, Its History And its Law/IV


text: Copyright, Its History And its Law/V

title: Copyright, Its History And its Law/V


text: Copyright, Its History And its Law/VI

title: Copyright, Its History And its Law/VI


text: Copyright, Its History And its Law/VII

title: Copyright, Its History And its Law/VII


text: Poems (Dickinson)/The brain within its groove


text: Copyright, Its History And its Law/VIII

title: Copyright, Its History And its Law/VIII


text: Copyright, Its History And its Law/IX

title: Copyright, Its History And its Law/IX


text: Copyright, Its History And its Law/X

title: Copyright, Its History And its Law/X