OpenLLM-France/wikimedia huggingface dataset:
# You are God

As quoted in Book of Common Prayer (ECUSA)/The Daily Office/Daily Morning Prayer: Rite One
​21 You are God Te Deum laudamus
You are God: we praise you; You are the Lord: we acclaim you; You are the eternal Father: All creation worships you. To you all angels, all the powers of heaven, Cherubim and Seraphim, sing in endless praise: Holy, holy, holy Lord, God of power and might, heaven and earth are full of your glory. The glorious company of apostles praise you. The noble fellowship of prophets praise you. The white‑robed army of martyrs praise you. Throughout the world the holy Church acclaims you; Father, of majesty unbounded, your true and only Son, worthy of all worship, and the Holy Spirit, advocate and guide.
You, Christ, are the king of glory,
the eternal Son of the Father.
When you became man to set us free
you did not shun the Virgin’s womb.
You overcame the sting of death
and opened the kingdom of heaven to all believers.
You are seated at God’s right hand in glory.
We believe that you will come and be our judge.  Come then, Lord, and help your people,  bought with the price of your own blood,  and bring us with your saints  to glory everlasting.
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# Blaming Sons

From A Hundred and Seventy Chinese Poems (Alfred A. Knopf, 1919).
    [An apology for his own drunkenness]
White hair covers my temples, I am wrinkled and seared beyond repair. And though I have got five sons, They all hate paper and brush. A-shu is eighteen: For laziness there is none like him. A-hsüan does his best, But really loathes the Fine Arts. Yung-tuan is thirteen. But does not know "six" from "seven." T'ung-tzŭ in his ninth year
Is only concerned with things to eat.
If Heaven treats me like this, What can I do but fill my cup?
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# The Limits of Parental Discipline

* related portals: Parenting.
* sister projects: Wikidata item.
From Popular Science Monthly Volume 43, September 1893 Popular Miscellany
​The Limits of Parental Discipline.—The point to which parental discipline may go might be made a subject of fruitful study. It is agreed, of course, that the child must be trained and kept in a certain degree of subjection for its own good and to prevent its becoming a nuisance to society, and a certain pliancy to the control of superiors is, as a writer in an English journal well remarks, absolutely essential to the organization of a household, a school, or a state. "Discipline," this writer continues, "implies ready obedience to orders of which the reason is not understood; but it should always rest on the belief that these orders are given for sufficient reasons, and not for the mere satisfaction of those who give them in seeing them obeyed." The theory of "breaking" the will of the child, in which parents and teachers indulge, is all wrong. The first thing a superior has to learn "is that there is no such thing as property in the character of a human being; that when the individuality of a character has to be suppressed—and of course the organization of society requires that it must often be suppressed—it is suppressed either for its own good or for the good of others to whom consideration is due, and that, beyond the limits of these obligations, individuality, far from being a hindrance and annoyance to be got rid of as completely as possible, is a distinct gain to the universe. The wish of some parents to wield as much power over the wills and characters of their children as they do over the motions of the horses they ride or drive is not only a foolish but an evil wish. To get excellent instruments on which they can perform as they would perform on a piano, always eliciting exactly the particular vibration they desire and expect, is clearly not the true object of family life. On the contrary, character, far from being an instrument to be performed on by others, should always be a new source of life and originality, which no one should be able to govern despotically from the outside, and which, even from inside, is in a great degree a mystery and a marvel to him who has most power over it. The mere notion of making character a kind of repeater, which responds by a given number of strokes to the parent's touch, is a radically absurd one. What a parent ought to wish for is, indeed, instant obedience to orders given for the child's good, and an eager intelligence in the child to trust its parent; but beyond this, as much that is distinct and individual, and that has a separate significance of its own, as the child's nature can provide."
# Preparation for the End of the World

From Popular Science Monthly Volume 33, May 1888 Popular Miscellany
​ Preparation for the End of the World.—Some of the people of Birmingham, England, conceived recently that the end of the world was at hand, and adopted various queer means to mitigate the effects of the dreaded event. Old women went to their Bibles, ​and younger women to bed. Three women, failing to get the protection they sought from a policeman, clubbed their pennies to buy a Bible. Other persons, thinking that the world was to be set on fire by the collision of two stars, believed that it would be safest to avoid the streets. A story is told of an old nurse, on another occasion, who, imagining that a very heavy and dark thunder-storm meant the end of the world, went up-stairs and put on her best cap. In another thunder-storm, conveying a similar suggestion, a panic-stricken sufferer lamented that the parson was not at home. On the morning after a storm on the island of Sark, which nearly blew the house over, the old housekeeper addressed her master: "Eh! Mr. B——, did you hear the wind? Eh! I thought the day of judgment had come." "And what did you do?" the master asked. "Eh! Mr. B——, I got up and made myself a little cup o' tea."
# Ewie wi' the Crookit Horn

"Written by the Rev. John Skinner to an old Highland reel tune. 'The Ewie wi' the crooked horn' is supposed to be a metaphor for the whiskey still." —"The Ewie", in The Book of Scottish Song, (ed.) by Alexander Whitelaw (1843).
* "The Ewie", in The Book of Scottish Song, (ed.) by Alexander Whitelaw (1843).
* "Ewie wi' the Crookit Horn", version with no cited source
# Milton (Tennyson)

O Mighty-Mouth'd inventor of harmonies, O skill'd to sing of Time or Eternity,  God-gifted organ-voice of England,  Milton, a name to resound for ages; Whose Titan angels, Gabriel, Abdiel, Starr'd from Jehovah's gorgeous armories,  Tower, as the deep-domed empyrean  Rings to the roar of an angel onset! Me rather all that bowery loneliness, The brooks of Eden mazily murmuring,  And bloom profuse and cedar arches  Charm as a wanderer out in ocean, Where some refulgent sunset of India Streams o'er a rich ambrosial ocean isle,  And crimson-hued the stately palm-woods  Whisper in odorous heights of even.
# 1976 Amendments to the Constitution of the Philippines

Source: Official Gazette. Vol. 72, No. 45. Office of the President. 1976. pp. 10358-5–10358-6.
Related documents: Constitution of the Philippines (1973) – Constitution of the Philippines (1973, amended) – 1976 amendments – 1981 amendments – 1984 amendments
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PROCLAMATION No. 1595
CERTIFICATE OF CANVASS OF THE VOTES CAST IN THE NATIONAL REFERENDUM-PLEBISCITE HELD ON OCTOBER 16-17, 1976 AND PROCLAMATION OF THE RESULTS THEREOF
⁠The Commission on Elections, sitting EN BANC as the national board of canvassers for the October 16-17, 1976 referendum-plebiscite hereby certify:
1. The Questions
⁠ The following questions were submitted for the resolution of the barangay voters in accordance with Presidential Decree No. 1033, dated September 22, 1976:
PROPOSED AMENDMENTS:
This work is in the public domain because it is a work of the Philippine government (see Republic Act No. 8293 Sec. 176).
All official Philippine texts of a legislative, administrative, or judicial nature, or any official translation thereof, are ineligible for copyright.
Public domainPublic domainfalsefalse
# I sailed up a river with a pleasant wind

from A Week on the Concord and Merrimack Rivers (1849)
I sailed up a river with a pleasant wind, New lands new people and new thoughts to find; Many fair reaches and headlands appeared, And many dangers were there to be feared; But when I remember where I have been, And the fair landscapes that I have seen, Thou seemest the only permanent shore, The cape never rounded, nor wandered o'er.
# An Esthetic View of Polygamy

* related portals: Polygamy, Mormonism.
* sister projects: Wikidata item.
From Popular Science Monthly Volume 29, October 1886 Popular Miscellany
​An Æsthetic View of Polygamy.—Mr. George Ticknor Curtis, in his argument in the Supreme Court of the United States in the case of Lorenzo Snow, plaintiff in error, takes a view of Mormon polygamy that we do not remember to have before observed to be insisted upon in the States. By this view the relation to all but a single wife is purely spiritual, and one simply of care-taking, with recollections only of past more intimate ties. The idea of it is given in the testimony of Harriet Snow, who was married to Snow in Nauvoo in 1846, and had never been divorced. She said: "He was not my husband in 1884, according to the general term of husband. He did not live with me as a wife. He had arranged for my support, and I drew it as common. In 1884 I looked upon him as my companion, the husband of my youth. In 1884 the marriage relation did not continue as it was in my young days. I was an old lady in 1884. I call myself a married lady. I was sealed to the defendant for time and for eternity. When a lady gets so that she can not bear children, then she is released from some of her duties as a wife. I mean that he is my companion, but not husband." According to Mr. Curtis's argument, Snow had duties to discharge toward Harriet and the other women similarly situated toward him, which duties, the attorney continues, "are natural, are of moral obligation, of perpetual obligation, and are duties which, when we consider how and when they were assumed, and how they have become woven into the texture of his life, it would be barbaric to punish." The question is, in fact, surrounded with more and greater embarrassments than the urgers of summary legislation to put down polygamy have apparently been ready to consider. The women, who profess to have acted conscientiously, are entitled to protection and provision whatever laws may be enacted. They have a right to be placed where they can be supported and can live respectably. The problem is one of the same kind as that which troubles Christian missionaries when they make converts in polygamous countries, ​and which so dignified and able a body as the Convocation of Canterbury has this year substantially confessed itself unable to solve. It is really more complicated than this; for the condition among the Mormons is one that has grown up under our own neglect and tolerance, while we might have met it in the beginning and prevented its development if we had had the nerve to do so.
# Leaves

* Search for titles containing or beginning with: "Leaves."
* sister projects: Wikidata item.
This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* Leaves, a poem by Sara Teasdale
* Leaves of Grass, a collection of poems by Walt Whitman
* The Leaves, a poem by John Cowper Powys
For works about plant leaves, see Category:Leaves.
# O Gracious Light

As quoted in Book of Common Prayer (ECUSA)/The Daily Office/Daily Evening Prayer: Rite One
​O Gracious Light Phos hilaron
O gracious Light,
pure brightness of the everliving Father in heaven,
O Jesus Christ, holy and blessed!
Now as we come to the setting of the sun,
and our eyes behold the vesper light,
we sing thy praises, O God: Father, Son, and Holy Spirit.
Thou art worthy at all times to be praised by happy voices,
O Son of God, O Giver of life,
and to be glorified through all the worlds.
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# Religious Ideas of Savages

* related portals: Religion, Aboriginals.
* sister projects: Wikidata item.
From Popular Science Monthly Volume 40, April 1892 Popular Miscellany
​Religious Ideas of Savages.—Having remarked that the conception of the Great Spirit of the North American Indians has been found not to be original with them, but suggested by the early Christian missionaries. Dr. E. B. Tylor proceeded, in a paper before the Anthropological Institute, to show that the mistaken attribution to barbaric races of beliefs really belonging to the cultivated world, as well as their development among these races under civilized influence, are due to several causes. Among them are direct adoption from foreign teachers; the exaggeration of genuine native deities of a lower order into a god or devil; the conversion of native words, denoting a whole class of minor spiritual beings, such as ghosts or demons, into individual names, alleged to be ​those of a supreme good deity or of a rival evil deity. Detailed criticism of the names and descriptions of such beings in accounts of the religions of native tribes of America and Australasia was adduced, which gave in many cases direct proof of the beliefs in question being borrowed or developed under foreign influence. The problems involved in the discussion are of great difficulty, and the only hope for their full solution in many cases lies in the researches of anthropologists and philologists minutely acquainted with the culture and languages of the districts. Such researches should be carried out without delay, before important evidence, still available, has disappeared.
# Religious Notions of Gypsies

* related portals: Gypsies, Religion.
* sister projects: Wikidata item.
Popular Science Monthly, Volume 34
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​Religious Notions of Gypsies.—The gypsies' religion, says the author of "The Transylvanian Tziganes," in "Blackwood's Magazine," is of the vaguest description. They generally agree as to the existence of a God, but it is a God whom they can fear without loving. "God can not be good," they argue, "else he would not make us die." The devil they also believe in to a certain extent; but only as a weak, silly fellow, incapable of doing much harm. A gypsy, questioned as to whether he believed in the immortality of the soul and the resurrection of the body, scoffed at the idea. "How could I be so foolish as to believe this?" he asked, with unconscious philosophy. "We have been quite wretched enough, and wicked enough, in this world already. Why should we begin again in another?" Sometimes their confused notions of Christianity take the shape of believing in a God, and in his Son, the young God; but while many are of the opinion that the old God is dead, and that his Son now reigns in his place, others declare that the old God is not really dead, but has merely abdicated in favor of the young God. Though rarely believing in the immortality of the soul, the Tzigane usually holds with the doctrine of transmigration, and often supposes the spirit of some particular gypsy to have passed into a bat or a bird; further believing that, when that animal is killed, the spirit passes back to another new-born gypsy. The gypsies resident in villages and hamlets often nominally adopt the religion of the proprietor of the soil, principally, it seems, in order to secure the privilege of being buried at his expense.
# The Flower

* Search for titles containing or beginning with: "The Flower."
* sister projects: Wikidata item.
This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* The Flower, a poem by Walter de la Mare.
* The Flower, an essay by Alice Meynell.
* The Flower, a poem by John Cowper Powys.
* The Flower, a poem by Alfred Tennyson.
* Flowers, a poem by William Browne.
* Flowers, a poem by Henry Wadsworth Longfellow.
* Flowers, a poem by Lydia Huntley Sigourney
* Flowers, a poem by Louisa Anne Twamley.
# Where'er thou sail'st who sailed with me

from A Week on the Concord and Merrimack Rivers (1849)
Where'er thou sail'st who sailed with me, Though now thou climbest loftier mounts, And fairer rivers dost ascend, Be thou my Muse, my Brother—.
# On Friendship and Xxix Sonnets/Montaigne's Address to Madame de Grammont, Countess of Guissen, dedicating La Boetie's Sonnets

XXIX SONNETS
By Estienne de La Boetie
To
Madame De Grammont
Countess of Guissen
ADAME, I HERE OFFER you nothing of my own, either because it is already yours, or because I find nothing there worthy of you; but I could wish that these verses, wheresoever they might be seen, should bear your name in front, for the honour it will be to them to have as a guide the great Corisande d'Andoins. This gift seems to me fitting for you, because there are few ladies in France who have better judgement, and who make a more apt use of poetry; and besides, because there are none who can render it alive and lively as you do by those beautiful, rich harmonies, wherewith, in addition to a ​million beauties, nature has endowed you Madame, these verses merit your cherishing; for you will be of my opinion that there have come none out of Gascony having more ingenuity and charm, or testifying to have issued from a fuller hand. And do not grow jealous because you have but those remaining after what I erstwhile printed under the name of Monsieur de Foix, your good kinsman: for really these exhibit a something, I know not what, more lively and sparkling; for he made them in his youth and warmed by a fair and noble ardour, which I will tell you about, madame, one of these days, in your ear. The others were made later, when he was in pursuit of his marriage, in honour of his wife, and when he already felt I know not what marital coolness. And I am one of those who hold that poetry is never elsewhere so smiling as it is on a wanton and irregular theme.
# Apostles' Creed (TEC BCP II)

* related portals: Christianity.
* sister projects: Wikipedia article.
written c. 700 AD, sometimes titled Symbol of the Apostles, is an early statement of Christian belief, a creed or "symbol." It is widely used by a number of Christian denominations for both liturgical and catechetical purposes. This translation is found in the 1979 Book of Common Prayer of The Episcopal Church in Rite II of Morning Prayer.
​The Apostles’ Creed
Officiant and People together, all standing
I believe in God, the Father almighty,  creator of heaven and earth.
I believe in Jesus Christ, his only Son, our Lord.  He was conceived by the power of the Holy Spirit  and born of the Virgin Mary.  He suffered under Pontius Pilate,  was crucified, died, and was buried.  He descended to the dead.  On the third day he rose again.  He ascended into heaven,  and is seated at the right hand of the Father.  He will come again to judge the living and the dead.
I believe in the Holy Spirit,  the holy catholic Church,  the communion of saints,  the forgiveness of sins,  the resurrection of the body,  and the life everlasting. Amen.
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# The Earth and its Inhabitants/Africa/Volume 1

BISHARI CAMEL-DRIVER.
THE
EARTH AND ITS INHABITANTS.
A F R I C A .
BY
ÉLISÉE RECLUS.
EDITED BY
A. H. KEANE, B. A.,
MEMB. OF COUNCIL, ANTHROP. INSTITUTE; COR. MEMB. ITALIAN AND WASHINGTON ANTHROP. 80C.; PROFESSOR OF HINDUSTANI, UNIVERSITY COL. LONDON; AUTHOR OF "ASIA," ETC.
VOL. I.
NORTH-EAST AFRICA.
ILLUSTRATED BY NUMEROUS ENGRAVINGS AND MAPS.
NEW YORK: D. APPLETON AND COMPANY, 1, 3, and 5 BOND STREET. 1892.
CONTENTS.
| CHAP. | | PAGE |
| I. | General Survey | 1 |
| II. | The Nile Basin | 31 |
| | The River, p. 31. Lake Victoria Nyanza, p. 35, The Somerset Nile, p. 37. Lake Albert Nyanza, p. 39. The White Nile, p. 40. The Blue Nile, p. 47. The Atbara River, p. 50. The Nubian Nile, p. 62. The Lower Nile, p. 57. The Fayum Depression, p. 60. Periodical Rising of the Nile, p. 69. |
| III. | Region of the Great Lakes | 74 |
| | Climate, Flora, Fauna, p. 75. Inhabitants, p. 76. The Ruanda Country, p. 82. The Empire of U-Ganda, p. 82. Religion, Trade, Administration, p. 86. Topography, p. 88. The Kavirondo and Nanda Countries, p. 88. The U-Nyoro Territory, p. 91. |
| IV. | Region of the Upper Nile Tributaries | 95 |
| | Inhabitants, p. 97. The Latuku Country, p. 102. Topography, p. 112. |
| V. | Sobat and Yal Basins | 116 |
| | The Gambil and Koma Tribes, p. 116. The Shilluks, p. 119. Topography, p. 122. |
| VI. | Abyssinia (Ethiopia) | 123 |
| | Belief of the Land, Population, p. 123. Historic Retrospect, p. 124. Exploration, p. 126. The Abyssinian Plateau, p. 128. The Kwallas and River Gorges, p. 128. Orographic System, p. 131. The Northern Highlands, p. 131. Hamassen and Simen Uplands, p. 133. The Eastern Border Range, p. 135. Central and Western Highlands, p. 136. The Abyssinian Seaboard, p. 137. Lake Alalbed, p. 137. Climate, p. 139. Flora, p. 142. Fauna, p. 144. Inhabitants, p. 145. Agriculture, p. 154. Arts and Industries, p. 164. Religion and Education, p. 165. Government, p. 159. Topography, p. 161. Gondar, p. 161. Debra-Tabor, p. 163. Magdala, p. 168. Adua, p. 171. Aksum, p. 172. Massawah, p. 178. Dahlak Islands, p. 180. Administrative Divisions, p. 183. |
| VII. | Shoa, Danakil, and North Galla States | 184 |
| | The Shoa Highlands, p. 184. Volcanic Formations, p. 185. The Galla Highlands, p. 186. The Afar Ccuntry, p. 186. The Awash Basin, p. 187. Climate, Flora and Fauna, p. 188. Inhabitants, p. 190. The Somali, p. 193. The Gallas, p. 194. Topography, p. 200. Harrar and Zeilah, p. 202. Innarya, p. 213. Yangaro, p. 214. Kaffaland, p. 214. |
| VIII. | Upper Nubia | 216 |
| | Physical and Political Features, p. 217. Guna, Berta, and Lega Highlands, p. 218. Climate, Flora, Fauna, p. 220. Inhabitants, p. 222. The Funj Race, p. 227. The Kunama and Barea. p. 229. The Bejas, p. 234. Topography, p. 239. Senar, p. 241. Khartum, p. 241. Naga, Meroë, p. 246. Kanala, p. 249. Berber, p. 252. |
# Ring Out, Wild Bells

This poem is an excerpt from Tennyson's In Memoriam and the source of the hymn "Ring Out the Old, Ring In the New".
Ring out, wild bells, to the wild sky, The flying cloud, the frosty light; The year is dying in the night; Ring out, wild bells, and let him die.
Ring out the old, ring in the new, Ring, happy bells, across the snow: The year is going, let him go; Ring out the false, ring in the true.
Ring out the grief that saps the mind, For those that here we see no more, Ring out the feud of rich and poor, Ring in redress to all mankind.
Ring out a slowly dying cause, And ancient forms of party strife; Ring in the nobler modes of life, With sweeter manners, purer laws.
Ring out the want, the care the sin, The faithless coldness of the times; Ring out, ring out my mournful rhymes, But ring the fuller minstrel in.
Ring out false pride in place and blood, The civic slander and the spite; Ring in the love of truth and right, Ring in the common love of good.
Ring out old shapes of foul disease, Ring out the narrowing lust of gold; Ring out the thousand wars of old, Ring in the thousand years of peace.
Ring in the valiant man and free, The larger heart, the kindlier hand; Ring out the darkness of the land, Ring in the Christ that is to be.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse