OpenLLM-France/wikimedia huggingface dataset:
# Lays of Marie de France/Prologue By Way of Dedication

I
PROLOGUE
By Way of Dedication
Those to whom God has given the gift of comely speech, should not hide their light beneath a bushel, but should willingly show it abroad. If a great truth is proclaimed in the ears of men, it brings forth fruit a hundred-fold; but when the sweetness of the telling is praised of many, flowers mingle with the fruit upon the branch.
According to the witness of Priscian, it was the custom of ancient writers to express obscurely some portions of their books, so that those who came after might study with greater diligence to find the thought within their words. The philosophers knew this well, and were the more unwearied in labour, the more subtle in distinctions, so that the truth might make them free. They were persuaded that he who would keep himself unspotted from the world should search for knowledge, that he might understand. To set evil from me, and to put away my grief, I purposed to commence a book. I considered within myself what fair story in the Latin or Romance I could turn into the common tongue. But I found that all the stories had been written, and scarcely it seemed the worth my doing, what so many had already done. Then I called to mind those Lays I had so often heard. I doubted nothing—for well I know—that our fathers fashioned them, that men ​should bear in remembrance the deeds of those who have gone before. Many a one, on many a day, the minstrel has chanted to my ear. I would not that they should perish, forgotten, by the roadside. In my turn, therefore, I have made of them a song, rhymed as well as I am able, and often has their shaping kept me sleepless in my bed.
In your honour, most noble and courteous King, to whom joy is a handmaid, and in whose heart all gracious things are rooted, I have brought together these Lays, and told my tales in seemly rhyme. Ere they speak for me, let me speak with my own mouth, and say,
"Sire, I offer you these verses. If you are pleased to receive them, the fairer happiness will be mine, and the more lightly I shall go all the days of my life. Do not deem that I think more highly of myself than I ought to think, since I presume to proffer this, my gift." Hearken now to the commencement of the matter.
# Lays of Marie de France/Front matter

​The last two stories in this collection, one a tale of chivalry about the immediate ancestors of Saladin, the other a tragedy of courtly love, are by unknown authors: of the remaining fourteen, twelve are translated from the Lays attributed to Marie de France who, apart from her name, is almost equally an unknown author. She wrote in the last quarter of the twelfth century in a dialect known as the Langue d'oïl, but she may have come from any part of Northern France between Lorraine and Anjou, she may have been a Norman or a Channel Islander, an Anglo-Norman, or Norman-Welsh. After all the academic debate of the last sixty years her identity remains as misty as ever. But this lady, who seems to have composed her tales for the very sophisticated court of King Henry II, was an admirable story teller, and the justness and fineness of her sentiment in all that concerns the delicacies of the human heart are also remarkable. A more excellent writer of romances it would be hard to find. It was something of a feat alone to have written a story about a werewolf neither horrific nor disgusting.
The stories are preceded by an Introduction, the work of the translator Eugene Mason, which gives an excellent idea of the society in and for which they were composed.
Wrapper drawing by Victoria Norrington
Everyman's Library: Larger Format
All new volumes and all revised and reprinted volumes in Everyman's Library are now produced in crown octavo. These are published at six prices (except in the U.S.A.) according to the length and nature of the work. Volumes at the lowest price are in red shaded wrappers, marked * in catalogues; the second price in blue shaded wrappers †; the third price in green shaded wrappers §; the fourth price in yellow or brown shaded wrappers ‡; the fifth price in lilac shaded wrappers ⊡; the sixth price in white wrappers ✠.
EVERYMAN, I will go with thee,
and be thy guide,
In thy most need to go by thy side
MARIE DE FRANCE
Born circa 1140, probably in Normandy. Spent most of her life in England. Died circa 1190.
Lays of Marie De France AND OTHER FRENCH LEGENDS
TRANSLATED WITH
AN INTRODUCTION BY EUGENE MASON
DENT : LONDON EVERYMAN'S LIBRARY DUTTON: NEW YORK
Made in Great Britain at the Aldine Press • Letchworth • Herts for J. M. DENT & SONS LTD Aldine House • Bedford Street • London First included in Everyman's Library 1911
# Landon in The Literary Gazette 1825/Song 5

Literary Gazette, 4th June, 1825, Page 363
SONG.
My own love, my dear love,
 The tears were in my eyes,
When last I kiss'd thy forehead pale,
 And drank thy lingering sighs.
The moon shone on the blue sky,
 And her light fell on thee;
I bade thee swear by that light
 An oath of faith to me.
I stood beside a fountain.
 And in its silver wave
I saw my cheek was crimson,
 By the shadow that it gave;
I'm again beside that fountain,
 And the moon shines on my face.
And imaged in that mirror,
 Is every feature's trace.
But the summer rose is faded
 By the many tears I've wept,
And, oh! it is the token
 How thy vow of faith was kept. L. E. L.
# Landon in The Literary Gazette 1825/Sobieski

Literary Gazette, 15th October, 1825, Page 668
ORIGINAL POETRY. ANECDOTE OF SOBIESKI.
Sketches of those fine points in History,
 That rivet heart and eye.
The white plume was upon his head,
 The spur upon his heel.
The trumpets rang upon his ear,
 With a note the dead might feel.
Before him lay a gallant host,
 His own, his banner'd line,
Where from a thousand silver shields,
 Flush'd back the morning shine.
He sat upon his raven steed,
 As a tall ship curbs the deep;
One instant yet he reined his horse—
 He heard his lady weep.
"And weepest thou Lady mine?" he said,
 "Thou art a soldier's bride;
Dearer should be his fame than aught
 In the wide world beside."
"Away," she cried, "these are not tears
 That fall for thee or me;
I weep our infant boy too young
 To fight, and follow thee."L. E. L.
# Landon in The Literary Gazette 1825/Song 1

Literary Gazette, 9th April, 1825, Page 235-236
ORIGINAL POETRY. SONGS.
Too well I know my Heart.
Too well I know my heart
 Worthless all may be;
Yet not for that the less
 Is it vowed to thee.
As in some eastern lands
 They place upon the tomb
Offerings of sunny fruit,
 Of flowers and perfume:
Although they know in vain
 Their gifts are offered there;
That the fruit and flowers will be
 Wasted on sun and air.
My feelings are those gifts,
 Offered, alas! in vain;
Yet, there they must be offer'd,
 And there they must remain.
I know that all my hopes
 Are on a funeral shrine; But it is enough for me,
 To know that they are thine.
# Landon in The Literary Gazette 1825/Song 2

I knew I Loved in vain.
I knew I lov'd in vain;
 It was all the same to me;
I never had a thought
 Of being lov'd by thee.
I—so light, so vain,
 Grew humble in thy sight;
’Twas as if before thy star
 Mine quail'd, and lost its light.
I—who had said my heart
 Was too high for aught to win,
Felt it tremble before thee,
 For the traitor was within.
And all my pride was chang'd
 To meek and gentle thought;
There was no sight or sound,
 But somewhat of thee brought.
Yet still I am too proud;
 And my spirit is too high
For this weak tenderness;—
 If I must love, I die. L. E. L.
# Landon in The Literary Gazette 1825/Song 3

Literary Gazette, 23rd April, 1825, Page 268
ORIGINAL POETRY. SONG.
My heart is wholly changed.
My heart is wholly changed
 From what it was to me,
Altho' I scarce may say
 In what that change can be.
'Tis not from faded hope;
 For all that hope could seem,
Has been realized for me
 Beyond its wildest dream.
Nor yet is it that love
 Has lighted up my heart;
In the fears and cares of love,
 As yet I have no part:
For far too light a spirit,
 And too cold a breast is mine,
For Love to fix on me
 As his dwelling place and shrine.
But I am sad to think
 Upon life's summer scene,—
To think upon what is,
 And upon what has been:
To think how friends deceive,
 To think how foes can feign;
And how the heart's best gifts
 Are given but in vain;
To think that tears are false,
 To think the same of smiles,
To think that honeyed words
 The trusting one beguiles:
Of sorrow, like a blight,
 Falling on youth and bloom;
To think upon the broken heart,
 On sickness and the tomb:
And knowing what I know,
 And seeing what I see,
How can I marvel that my heart
 Is changed and sad to me.
L. E. L.
# Landon in The Literary Gazette 1825/Song 4

Literary Gazette, 14th May, 1825, Page 316
ORIGINAL POETRY. SONG.
I have a summer gift,
 A sunny gift for thee:
See this white vase, where blooms
 A beautiful rose tree.
And on its crimson leaves
 Your heart must moralize,
For love a lesson takes
 Of every leaf that dies.
First you will prize the gift
 In all its scented pride;
Its newness then will pass,
 And 'twill be flung aside.
Then autumn rains will stain
 Its bloom with a dark token;
The plant will perish then,
 And the white vase be broken.
Will not Love's tale be told
 In the fate of the rose tree!
Such was at first your love,
 Then your neglect of me.L. E. L.
# Landon in The Literary Gazette 1825/Reproaches

Literary Gazette, 26th March, 1825, Page 203
ORIGINAL POETRY. LOVE'S REPROACHES.
I deeply feel what Love
 In its holiness should be,
And once there was a time
 When such was my love for thee.
But that time is past and gone,
 Past like a summer shower; It was too violent
 Not to exhaust its power.
Oh! the bosom will rebel
 Against a tyrant's sway,
Tho’ its best blood must be shed,
 E're he be driven away.
And thus it was with me;
 I may not say how well
I trusted and I loved,—
 That your own heart may tell.
If deep fidelity,
 That never knew a stain;
If humbleness, like that
 Of the slave beneath the chain;
If homage, like that paid
 To the monarch on his throne;
If these may not, what may
 Show how much I was thine own.
And you took my young heart,
 And what did you grave there,
But a deep and deadly lesson,
 Its first and last despair.
I am but young in life,
 But I have lived thro' years
Of heart burning and sorrow,
 Of silence and of tears:
But I am too proud to pine,
 And my tears shall be as streams
Cave-locked beneath the earth,
 Of whose flowing no one dreams.
I have taught myself to feign
 Smiles, till those smiles are now
A second nature to my lip,
 A second to my brow.
And when I hear of love,
 I will spurn and scorn the name,
Nor ever own I weep; my heart
 Is ashes, but not flame.
Aye! it is pride to think
 How much the spirit feels
Of agony, and yet
 How little it reveals.
Oh, mockery! I would give worlds,
 If I could dream again
The dreams, which even in my sleep
 I now know are so vain.
But never can I feel
 Again as I have done;
And, alas! the waste of life,
 When love is wholly gone.L. E. L.
# Landon in The Literary Gazette 1825/Solitude

Literary Gazette, 1st October, 1825, Page 636-637
THE SOLITUDE.
The young, the bright, the gay—the world is theirs;  But Solitude was made for withered hearts,  For memory, not hope. - - -
Before me now a dream is visible—
The very solitude that I would chuse
For mine own dwelling-place—in olden days
It was a convent, and the vestal pale,
Pale as the saint she worshipped, made the night
Musical with her lonely orisons:
'Tis now in ruins; and the trembling walls
Owe half their substance to the dark grey moss
And ivy, which, as if in late remorse,
Support the wreck they aided time to make.
From the dim cloisters is no distant view;
The girdling pines shut out the world around;
There is no other noise than their old boughs
Sweeping with a strange melancholy sound, like speech, But inarticulate as oracles
In the mysterious and holy woods
Of ancient days; and in their murmurings
I'll fancy omens telling my own fate,
Gloomy as their own voices are. There is A cell yet standing, which should be mine own,
Where I would weep the midnight hours away:
The ivy thro' the broken lattice bars
Has stolen, as sorrow steals, and twined its leaves
Over the walls, and let the dead ones fall
On the stone floor—a drear, but fitting couch:
It opens on the chapel. Yet is left
In the old windows one or two rich panes—
I would they were not there, the purple light
Is too like Hope's, and I have done with hope.
But there is one pane, amid broken ones,
As if too beautiful to be destroyed,
Bearing the impress of a maiden Saint—
I will kneel down and worship it, when night
Comes in the deep religion of repose,
Silence and darkness, and the heart, opprest
In its own feelings, seeks some other world
To which it may confide the cares of this,
And sends up prayers from instinct more than duty.
Then, thou sweet saint! when the pale moonlight fills Thine eyes with light as they were animate
With life and pity, I will kneel to thee there.
There was one once on earth, tho' now in heaven,
So very like thee, I can well believe
In praying thee I pray a guardian spirit—
Mine own Ianthe! mine, now that the grave,
Saving thy memory, has all of thee.
Will not thine influence be on the heart
That would have chastened feelings, holy thoughts,
Only that it may share thy heaven with thee? - -
- - - The garden is a wilderness, and filled
With trees degenerate from their cultured growth,
And covered with white snowdrops, like a shrowd:
The only flower remaining, cold and pale
And without scent, as a heart without hope.
In the midst is a fountain choked with weeds,
The fallen crucifix there lies concealed—
I'd rear it up again and clear the fount,
And set the waters flowing, and would dig
My grave beside, for it would be like sleep
To die soothed by the lulling of their fall:
It would not be such utter solitude
In my last hour, if I could pass away
In hearing of their sweet familiar sound.
Iole.
# Landon in The Literary Gazette 1825/Song 6

Literary Gazette, 27th August, 1825, Page 557
ORIGINAL POETRY.
SONG.
Oh, it is not for the laurel's sake
That I so love the lute;
Were those green leaves its only meed,
For me its chords were mute.
But I love to wake the song.
For it so well reveals
With ever low and gentle tones,
All that my spirit feels.
Oh, tell me not that general praise
Sheds sunlight on my name:
What has a woman's fearful heart
To do with aught like fame?
But the one charm that makes my lute
So very dear to me,
Is, that it can breathe of love!
And it can breathe to thee!
L. E. L.
# Landon in The Literary Gazette 1825/Song 7

Literary Gazette, 15th October, 1825, Page 668
SONG.
Taken from two old Provençal chansons.
Fair Morning, why art thou so fair?  I have no joy in thy sunshine:
I would there were a single cloud,
 Dark as it had a grief like mine.
What boots to me the cheerful day,
 With mine own love so far away?
I should rejoice, thou blushing Morn,
 If thou wert with mine ladye faire;
We would go forth with hawke and horn,
 And rouse the wild deer from his lair:
Now why should I wish a bright day,
 With mine own love so far away?
I would rejoice, if thy fresh breath
 Dried her light foot-prints off the dew;
If I could see her step and cheek
 Shame thy soft air, thy roseate hue:
But what delight is there in day,
 With mine own love so far away?
I like thee not, thou laughing Morn;
 Thy sister is more dear to me—
Dim Evening, with her purple pall
 Hung darkly over sky and sea;
Then nearer, by another day,  To mine own love, so far away.
But I will worship thee, sweet Morn,
 When thou art rising on the shore
Whereon the peerless beauty dwells,
 The ladye my liege thoughts adore:
No more then shall I pine, and say,
 Mine own love is so far away.Iole.
# Japanese Physical Training/Illustrations

ILLUSTRATIONS
| | PAGE |
| The Arm of a Sample Student of "Jiu-Jitsu." |
| Frontispiece |
| The Japanese do not care for great lumps of muscle on the upper arms. The little lump just over the bend of the elbow is regarded by the Japanese as being the most important of all. A splendid type of the arm produced by jiu-jitsu. The man stands 5 feet 1 inch, weighs 120 pounds. |
| The Old-Style Japanese Wrestler | 2 |
| The commoner. Height, 6 ft. 3 in. Weight, 280 lbs. Trained for the work from infancy. |
| The Arm-Pinch | 6 |
| Employed in paralysing an adversary's arm. |
| The Struggle | 28 |
| One of the most important Japanese exercises for the development of the entire body. |
| Wrist-to-Wrist Resistant Exercise | 30 |
| Resistant Wrist Exercise as Practised by One Person | 34 |
| Back-to-Back Work | 40 |
| The complement of "The Struggle." A splendid way of developing the back muscles and other muscles of the body. ​ |
| Leg Resistant Exercise | 44 |
| The Hand-Grip | 98 |
| Used in throwing an opponent. |
| The Throat Blow with the Flat of the Wrist | 100 |
| This is a sure "knock-out." (The author has employed it in earnest with results most satisfactory to himself.) |
| "The Come-Along" | 102 |
| A trick employed by the Japanese police for over-coming a troublesome prisoner. |
| A Very Handy Clinch for Stopping a Threatened Attack | 104 |
| (If the grip is taken too strongly it is possible to break the opponent's neck.) |
| Throwing an Opponent over the Head | 106 |
| The Most Effective Method of Taking an Adversary by the Throat | 108 |
| If the grip is secured the adversary is defeated every time. |
| How A Throat-Hold is Thrown off without Difficulty | 110 |
| Throwing an Opponent over the Shoulder | 112 |
| How an Attack may be Warded off by a Clinch over the Shoulders | 114 ​ |
| The Method of Taking a Pistol away from One Who Intends to Use It | 116 |
| The Coat Trick | 118 |
| Used for reducing an antagonist to helplessness. |
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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# Legends of Old Testament Characters/Chapter 44

XLIV.
ZECHARIAH.
SOZOMEN relates that the prophet Zechariah appeared to Colomeras, a farmer of the village of Chupher, in Palestine, and revealed to him his tomb; and on excavations having been made on the spot, an ancient Hebrew book was discovered, which, however, was not regarded as canonical. Nicephoras repeats the story after Sozomen.
* ↑ Hist. Eccles. lib. ix. cap. ult.
* ↑ Ibid., lib. xiv. c. 8.
# Legends of Old Testament Characters/Chapter 9

IX.
CAINAN SON OF ENOS.
"And Seth lived an hundred and five years, and begat Enos: and Seth lived after he begat Enos eight hundred and seven years, and begat sons and daughters: and all the days of Seth were nine hundred and twelve years: and he died. And Enos lived ninety years, and begat Cainan."
​Alexander wrote many epistles to Aristotle, his preceptor, in which he narrated what had befallen him in India. Amongst other things he wrote: "After I had entered the Persian region, which is a province of India, I arrived at some islands of the sea, and there I found men, like women, who fed on raw fish, and spake a language very like Greek; they said to me that there was in the island the sepulchre of a most ancient king, who was called Cainan, son of Enos, and who ruled the whole world, and taught men all kinds of knowledge, and had demons and all kinds of evil spirits under his control. He, by his wisdom, understood that the ever-blessed God would bring in a flood in the times of Noah; wherefore he engraved all that was to take place on stone tables, which exist there to this day, and are written in Hebrew characters. He wrote therein that the ocean would, in that age, overflow a third part of the world, which took place in the lifetime of Enos, the son of Seth, who was the son of Adam, our first parent.
"In the same island, Cainan built a most extensive city, surrounded with walls; and a great marble citadel, in which he treasured jewels and pearls, and gold and silver in great abundance.
"Moreover, he erected a tower, very lofty, over a sepulchre for himself, to serve as his monument. This tower can be approached by no man; for it was built by astronomical art under the seven planets, and with magical skill, so that every one who draws near the wall is struck down with sudden death."
* ↑ Gen. v. 6-9.
* ↑ Pseud o Josephus Gorionides; ed. Clariss. Breithauptius, lib. ii. c. 18, p. 131.
# Legends of Old Testament Characters/Chapter 41

XLI.
JEREMIAH.
THE work entitled De Vitis Prophetarum, falsely attributed to S. Epiphanius, contains some apocryphal details concerning Jeremiah. It is said that he was stoned at Taphnes in Egypt, in a place where Pharaoh formerly lived. He was held in great honour by the Egyptians, because of the service he had rendered them in taming the serpents and crocodiles.
The faithful who take a little dust from the spot where he died, are able to employ it as a remedy against the bites of serpents, and to drive away crocodiles.
The prophet announced to the priests and wise men of Egypt that when a virgin, who had borne a son, should set her foot on Egyptian soil, all the idols should fall.
Before the destruction of Jerusalem, he hid the ark of the covenant in a rock, which opened for the purpose, and closed upon it. Then said he to the princes of the people and to the elders, "The Lord has gone up from Sinai, but He will come again with His sacred power. And this shall be the token of His coming,—all nations shall bow before the Wood."
Then the prophet continued, "None of the priests and prophets shall open the ark, except Moses, the elect of God; and Aaron shall alone unfold the tables it contains. At the Resurrection, the ark shall arise out of the rock first of all, and it shall be placed upon Mount Zion. Then all the saints will go there and await the Lord, and they will put the enemy to flight who seeks their destruction."
Having said these words, he traced with his finger the name of God upon the rock, and the name remained graven there, as if cut with iron. Then a cloud descended upon the rock and hid it, and no man has seen it since. It is in the desert, amongst the mountains, where are the tombs of Moses and Aaron. At night, a cloud of fire shines above the spot.
# Legends of Old Testament Characters/Chapter 42

XLII.
EZEKIEL.
EZEKIEL, whom the Arabs call Kazquil, was the son of an aged couple, who had no children. They prayed to God, and He gave them a son.
Ezekiel was a prophet, and he exhorted the men of Jerusalem to war, but they would not go forth to battle. Then God sent a pestilence, and there died of them every day very many. So, fearing death, a million fled from the city, hoping to escape the pestilence, but the wrath of God overtook them, and they fell dead.
Then those who survived in the city went forth to bury them, but they were too numerous; therefore they built a wall round the corpses to protect them from the beasts of the field; and thus they lay exposed to the heat and cold for many years, till the flesh had rotted off their bones.
Once the prophet Ezekiel came that way, and he saw this great multitude of dead and dry bones. He prayed, and God restored them to life again, and they stood upon their feet, a great army, and entered into the city, and lived out the rest of their days. It is said that among the Jews there are, to this day, descendants of those who were resuscitated, and they may be recognized by the corpse-like odour they exhale.
The Jews relate that a celebrated Rabbi found the greatest difficulty in comprehending the Book of Ezekiel; therefore his disciples prepared for him three hundred tuns of oil to feed his lamp whilst he studied at night the visions of the prophet.
* ↑ Tabari, i. c. 83.
* ↑ Bartolocci, i. p. 848.
# Leach Company v. Peirson

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
275 U.S. 120
Leach Company v. Peirson
Argued: Oct. 27, 1927. --- Decided: Nov 21, 1927
Mr. Francis Rawle, of Philadelphia, Pa., for petitioner.
[Argument of Counsel from pages 120-122 intentionally omitted]
Mr. John Arthur Brown, of Philadelphia, Pa., for respondent.
[Argument of Counsel from pages 123-125 intentionally omitted]
Mr. Justice HOLMES delivered the opinion of the Court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
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