OpenLLM-France/wikimedia huggingface dataset:
# National Lyrics, and Songs for Music/The Wanderer and Night Flowers

THE WANDERER AND THE NIGHT-FLOWERS.
Call back your odours, lovely flowers,  From the night-winds call them back, And fold your leaves till the laughing hours  Come forth in the sunbeam's track.
The lark lies couched in her grassy nest,  And the honey bee is gone, And all bright things are away to rest,  Why watch ye here alone?
Is not your world a mournful one,  When your sisters close their eyes, And your soft breath meets not a lingering tone  Of song in the starry skies?
Take ye no joy in the day-spring's birth,  When it kindles the sparks of dew? And the thousand strains of the forest's mirth,  Shall they gladden all but you?
Shut your sweet bells till the fawn comes out  On the sunny turf to play, And the woodland child with a fairy shout  Goes dancing on its way!
"Nay, let our shadowy beauty bloom  When the stars give quiet light, And let us offer our faint perfume  On the silent shrine of night.
"Call it not wasted, the scent we lend  To the breeze, when no step is nigh; Oh thus for ever the earth should send  Her grateful breath on high!
"And love us as emblems, night's dewy flowers,  Of hopes unto sorrow given, That spring through the gloom of the darkest hours,  Looking alone to heaven!"
# National Lyrics, and Songs for Music/The Summer's Call

VIII.
THE SUMMER'S CALL.
Come away! the sunny hours Woo thee far to founts and bowers! O'er the very waters now, In their play, Flowers are shedding beauty's glow— Come away! Where the lily's tender gleam Quivers on the glancing stream— Come away!
All the air is filled with sound, Soft, and sultry, and profound;
Murmurs through the shadowy grass Lightly stray; Faint winds whisper as they pass— Come away! Where the bee's deep music swells From the trembling fox-glove bells— Come away!
In the skies the sapphire blue Now hath won its richest hue; In the woods the breath of song Night and day Floats with leafy scents along— Come away! Where the boughs with dewy gloom Darken each thick bed of bloom— Come away!
In the deep heart of the rose Now the crimson love-hue glows;
Now the glow-worm's lamp by night Sheds a ray, Dreamy, starry, greenly bright— Come away! Where the fairy cup-moss lies, With the wild-wood strawberries, Come away!
Now each tree by summer crowned, Sheds its own rich twilight round; Glancing there from sun to shade, Bright wings play; There the deer its couch hath made— Come away! Where the smooth leaves of the lime Glisten in their honey-time— Come away—away!
# National Lyrics, and Songs for Music/The Themes of Song

INTRODUCTORY STANZAS.
THE THEMES OF SONG.
Of truth, of grandeur, beauty, love, and hope, And melancholy fear subdued by faith. Wordsworth.
Where shall the minstrel find a theme?  —Where'er, for freedom shed, Brave blood hath dyed some ancient stream,  Amidst the mountains, red.
Where'er a rock, a fount, a grove,  Bears record to the faith Of love, deep, holy, fervent love,  Victor o'er fear and death.
Where'er a chieftain's crested brow  Too soon hath been struck down, Or a bright virgin head laid low,  Wearing its youth's first crown.
Where'er a spire points up to heaven,  Through storm and summer air, Telling, that all around have striven  Man's heart, and hope, and prayer.
Where'er a blessed Home hath been,  That now is Home no more: A place of ivy, darkly green,  Where laughter's light is o'er.
Where'er, by some forsaken grave,  Some nameless greensward heap, A bird may sing, a wild flower wave,  A star its vigil keep.
Or where a yearning heart of old,  A dream of shepherd men, With forms of more than earthly mould  Hath peopled grot or glen.
There may the bard's high themes be found-  —We die, we pass away: But faith, love, pity—these are bound  To earth without decay.
The heart that burns, the cheek that glows,  The tear from hidden springs, The thorn and glory of the rose—  These are undying things.
Wave after wave of mighty stream  To the deep sea hath gone: Yet not the less, like youth's bright dream,  The exhaustless flood rolls on.
# National Lyrics, and Songs for Music/The Voice of the Waves

THE VOICE OF THE WAVES.
WRITTEN NEAR THE SCENE OF A RECENT SHIPWRECK.
How perfect was the calm! It seemed no sleep,  No mood, which season takes away or brings: I could have fancied that the mighty deep  Was even the gentlest of all gentle things. *********** But welcome fortitude and patient cheer,  And frequent sights of what is to be borne! Wordsworth.
Answer, ye chiming waves!  That now in sunshine sweep; Speak to me from thy hidden caves,  Voice of the solemn deep!   Hath man's lone spirit here  With storms in battle striven? Where all is now so calmly clear,  Hath anguish cried to heaven?
—Then the sea's voice arose,  Like an earthquake's under-tone: "Mortal, the strife of human woes  Where hath not nature known?
"Here to the quivering mast  Despair hath wildly clung, The shriek upon the wind hath past,  The midnight sky hath rung.
"And the youthful and the brave  With their beauty and renown, To the hollow chambers of the wave  In darkness have gone down.
"They are vanished from their place—  Let their homes and hearths make moan! But the rolling waters keep no trace  Of pang or conflict gone."
—Alas! thou haughty deep!  The strong, the sounding far! My heart before thee dies,—I weep  To think on what we are!
To think that so we pass,  High hope, and thought, and mind, Ev'n as the breath-stain from the glass,  Leaving no sign behind!
Saw'st thou nought else, thou main?  Thou and the midnight sky? Nought save the struggle, brief and vain,  The parting agony!
—And the sea's voice replied,  "Here nobler things have been! Power with the valiant when they died,  To sanctify the scene:
"Courage, in fragile form,  Faith, trusting to the last, Prayer, breathing heavenwards thro' the storm,  But all alike have passed."
Sound on, thou haughty sea!  These have not passed in vain; My soul awakes, my hope springs free  On victor wings again.
Thou, from thine empire driven,  May'st vanish with thy powers; But, by the hearts that here have striven,  A loftier doom is ours!
# National Lyrics, and Songs for Music/The Wandering Wind

II.
THE WANDERING WIND.
The Wind, the wandering Wind  Of the golden summer eves— Whence is the thrilling magic  Of its tones amongst the leaves? Oh! is it from the waters,  Or from the long tall grass? Or is it from the hollow rocks  Thro' which its breathings pass?
Or is it from the voices  Of all in one combined, That it wins the tone of mastery?  The Wind, the wandering Wind!
No, no! the strange sweet accents  That with it come and go, They are not from the osiers,  Nor the fir-trees whispering low.
They are not of the waters,  Nor of the caverned hill: 'Tis the human love within us  That gives them power to thrill. They touch the links of memory  Around our spirits twined, And we start, and weep, and tremble,  To the Wind, the wandering Wind!
# National Lyrics, and Songs for Music/The Song of Hope

VII.
THE SONG OF HOPE.
Droop not, my brothers! I hear a glad strain— We shall burst forth like streams from the winter-night’s chain; A flag is unfurled, a bright star of the sea, A ransom approaches—we yet shall be free!
Where the pines wave, where the light chamois leaps Where the lone eagle hath built on the steeps, Where the snows glisten, the mountain rills foam, Free as the falcon's wing, yet shall we roam.
Where the hearth shines, where the kind looks are met, Where the smiles mingle, our place shall be yet! Crossing the desert, o'ersweeping the sea,— Droop not, my Brothers! we yet shall be free!
# National Lyrics, and Songs for Music/The Stream set free

VII.
THE STREAM SET FREE.
Flow on, rejoice, make music,  Bright living stream set free! The troubled haunts of care and strife  Were not for thee!
The woodland is thy country,  Thou art all its own again; The wild birds are thy kindred race,  That fear no chain.
Flow on, rejoice, make music  Unto the glistening leaves! Thou, the beloved of balmy winds,  And golden eves.
Once more the holy starlight  Sleeps calm upon thy breast, Whose brightness bears no token more  Of man's unrest.
Flow, and let free-born music  Flow with thy wavy line, While the stock-dove's lingering loving voice  Comes blent with thine.
And the green reeds quivering o'er thee,  Strings of the forest-lyre, All fill'd with answering spirit-sounds,  In joy respire.
Yet, midst thy song's glad changes,  Oh! keep one pitying tone For gentle hearts, that bear to thee  Their sadness lone.
One sound, of all the deepest,  To bring, like healing dew, A sense, that nature ne'er forsakes  The meek and true.
Then, then, rejoice, make music,  Thou stream, thou glad and free! The shadows of all glorious flowers  Be set in thee!
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XVIII/Chapter 3

Chapter 3.—What Kings Reigned in Assyria and Sicyon When, According to the Promise, Isaac Was Born to Abraham in His Hundredth Year, and When the Twins Esau and Jacob Were Born of Rebecca to Isaac in His Sixtieth Year.
In his times also, by the promise of God, Isaac, the son of Abraham, was born to his
father when he was a hundred years old, of Sarah his wife, who, being barren and old, had already lost hope of issue. Aralius was then the fifth king of the Assyrians. To Isaac himself, in his sixtieth year, were born twin-sons, Esau and Jacob, whom Rebecca his wife bore to him, their grandfather Abraham, who died on completing a hundred and seventy years, being still alive, and reckoning his hundred and sixtieth year. At that time there reigned as the seventh kings,—among the Assyrians, that more ancient Xerxes, who was also called Balæus; and among the Sicyons, Thuriachus, or, as some write his name, Thurimachus. The kingdom of Argos, in which Inachus reigned first, arose in the time of Abraham’s grandchildren. And I must not omit what Varro relates, that the Sicyons were also wont to sacrifice at the tomb of their seventh king Thuriachus. In the reign of Armamitres in Assyria and Leucippus in Sicyon as the eighth kings, and of Inachus as the first in Argos, God spoke to Isaac, and promised the same two things to him as to his father,—namely, the land of Canaan to his seed, and the blessing of all nations in his seed. These same things were promised to his son, Abraham’s grandson, who was at first called Jacob, afterwards Israel, when Belocus was the ninth king of Assyria, and Phoroneus, the son of Inachus, reigned as the second king of Argos, Leucippus still continuing king of Sicyon.  In those times, under the Argive king Phoroneus, Greece was made more famous by the institution of certain laws and judges. On the death of Phoroneus, his younger brother Phegous built a temple at his tomb, in which he was worshipped as God, and oxen were sacrificed to him. I believe they thought him worthy of so great honor, because in his part of the kingdom (for their father had divided his territories between them, in which they reigned during his life) he had founded chapels for the worship of the gods, and had taught them to measure time, by months and years, and to that extent to keep count and reckoning of events. Men still uncultivated, admiring him for these novelties, either fancied he was, or resolved that he should be made, a god after his death.  Io also is said to have been the daughter of Inachus, who was afterwards called Isis, when she was worshipped in Egypt as a great goddess; although others write that she came as a queen out of Ethiopia, and because she ruled extensively and justly, and instituted for her subjects letters and many useful things, such divine honor was given her there after she died, that if any one said she had been human, he was charged with a capital crime.

## Footnotes

* ↑ In the Hebrew text, Gen. xxv. 7, a hundred and seventy-five years.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XVIII/Chapter 36

Chapter 36.—About Esdras and the Books of the Maccabees.
After these three prophets, Haggai, Zechariah, and Malachi, during the same period of the liberation of the people from the Babylonian servitude Esdras also wrote, who is historical rather than prophetical, as is also the book called Esther, which is found to relate, for the praise of God, events not far from those times; unless, perhaps, Esdras is to be understood as prophesying of Christ in that passage where, on a question having arisen among certain young men as to what is the strongest thing, when one had said kings, another wine, the third women, who for the most part rule kings, yet that same third youth demonstrated that the truth is victorious over all. For by consulting the Gospel we learn that Christ is the Truth. From this time, when the temple was rebuilt, down to the time of Aristobulus, the Jews had not kings but princes; and the reckoning of their dates is found, not in the Holy Scriptures which are called canonical, but in others, among which are also the books of the Maccabees. These are held as canonical, not by the Jews, but by the Church, on account of the extreme and wonderful sufferings of certain martyrs, who, before Christ had come in the flesh, contended for the law of God even unto death, and endured most grievous and horrible evils.

## Footnotes

* ↑ Esdras iii. and iv.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XVIII/Chapter 30

Chapter 30.—What Micah, Jonah, and Joel Prophesied in Accordance with the New Testament.
The prophet Micah, representing Christ under the figure of a great mountain, speaks thus: “It shall come to pass in the last days, that the manifested mountain of the Lord shall be prepared on the tops of the mountains, and it shall be exalted above the hills; and people shall hasten unto it. Many nations shall go, and shall say, Come, let us go up into the mountain of the Lord, and into the house of the God of Jacob; and He will show us His way, and we will go in His paths: for out of Zion shall proceed the law, and the word of the Lord out of Jerusalem. And He shall judge among many people, and rebuke strong nations afar off.” This prophet predicts the very place in which Christ was born, saying, “And thou, Bethlehem, of the house of Ephratah, art the least that can be reckoned among the thousands of Judah; out of thee shall come forth unto me a leader, to be the prince in Israel; and His going forth is from the beginning, even from the days of eternity. Therefore will He give them [up] even until the time when she that travaileth shall bring forth; and the remnant of His brethren shall be converted to the sons of Israel. And He shall stand, and see, and feed His flock in the strength of the Lord, and in the dignity of the name of the Lord His God: for now shall He be magnified even to the utmost of the earth.”
The prophet Jonah, not so much by speech as by his own painful experience, prophesied Christ’s death and resurrection much more clearly than if he had proclaimed them with his voice. For why was he taken into the whale’s belly and restored on the third day, but that he might be a sign that Christ should return from the depths of hell on the third day?
I should be obliged to use many words in explaining all that Joel prophesies in order to make clear those that pertain to Christ and the Church. But there is one passage I must not pass by, which the apostles also quoted when the Holy Spirit came down from above on the assembled believers according to
Christ’s promise. He says, “And it shall come to pass after these things, that I will pour out my Spirit upon all flesh; and your sons and your daughters shall prophesy, and your old men shall dream, and your young men shall see visions: and even on my servants and mine handmaids in those days will I pour out my Spirit.”

## Footnotes

* ↑ Mic. iv. 1–3.
* ↑ Mic. v. 2–4.
* ↑ Joel ii. 28, 29.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XVIII/Chapter 34

Chapter 34.—Of the Prophecy of Daniel and Ezekiel, Other Two of the Greater Prophets.
Daniel and Ezekiel, other two of the greater prophets, also first prophesied in the very captivity of Babylon. Daniel even defined the time when Christ was to come and suffer by the exact date. It would take too long to show this by computation, and it has been done often by others before us.  But of His power and glory he has thus spoken: “I saw in a night vision, and, behold, one like the Son of man was coming with the clouds of heaven, and He came even to the Ancient of days, and He was brought into His presence. And to Him there was given dominion, and honor, and a kingdom: and all people, tribes, and tongues shall serve Him. His power is an everlasting power, which shall not pass away, and His kingdom shall not be destroyed.”
Ezekiel also, speaking prophetically in the person of God the Father, thus foretells Christ, speaking of Him in the prophetic manner as David, because He assumed flesh of the seed of David, and on account of that form of a servant in which He was made man, He who is the Son of God is also called the servant of God. He says, “And I will set up over my sheep one Shepherd, who will feed them, even my servant David; and He shall feed them, and He shall be their shepherd.  And I the Lord will be their God, and my servant David a prince in the midst of them. I the Lord have spoken.” And in another place he says, “And one King shall be over them all: and they shall no more be two nations, neither shall they be divided any more into two kingdoms: neither shall they defile themselves any more with their idols, and their abominations, and all their iniquities.  And I will save them out of all their dwelling-places wherein they have sinned, and will cleanse them; and they shall be my people, and I will be their God. And my servant David shall be king over them, and there shall be one Shepherd for them all.”

## Footnotes

* ↑ Dan. vii. 13, 14.
* ↑ Ezek. xxxiv. 23.
* ↑ Ezek. xxxvii. 22–24.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XVIII/Chapter 37

Chapter 37.—That Prophetic Records are Found Which are More Ancient Than Any Fountain of the Gentile Philosophy.
In the time of our prophets, then, whose writings had already come to the knowledge of almost all nations, the philosophers of the nations had not yet arisen,—at least, not those who were called by that name, which originated with Pythagoras the Samian, who was becoming famous at the time when the Jewish captivity ended. Much more, then, are the other philosophers found to be later than the prophets. For even Socrates the Athenian, the master of all who were then most famous, holding the pre-eminence in that department that is called the moral or active, is found after Esdras in the chronicles. Plato also was born not much later, who far out went the other disciples of Socrates. If, besides these, we take their predecessors, who had not yet been styled philosophers, to wit, the seven sages, and then the physicists, who succeeded Thales, and imitated his studious search into the nature of things, namely, Anaximander, Anaximenes, and Anaxagoras, and some others, before Pythagoras first professed himself a philosopher, even these did not precede the whole of our prophets in antiquity of time, since Thales, whom the others succeeded, is said to have flourished in the reign of Romulus, when the stream of prophecy burst forth from the fountains of Israel in those writings which spread over the whole world. So that only those theological poets, Orpheus, Linus, and Musæus, and, it may be, some others among the Greeks, are found earlier in date than the Hebrew prophets whose writings we hold as authoritative. But not even these preceded in time our true divine, Moses, who authentically preached the one true God, and whose writings are first in the authoritative canon; and therefore the Greeks, in whose
tongue the literature of this age chiefly appears, have no ground for boasting of their wisdom, in which our religion, wherein is true wisdom, is not evidently more ancient at least, if not superior. Yet it must be confessed that before Moses there had already been, not indeed among the Greeks, but among barbarous nations, as in Egypt, some doctrine which might be called their wisdom, else it would not have been written in the holy books that Moses was learned in all the wisdom of the Egyptians, as he was, when, being born there, and adopted and nursed by Pharaoh’s daughter, he was also liberally educated. Yet not even the wisdom of the Egyptians could be antecedent in time to the wisdom of our prophets, because even Abraham was a prophet. And what wisdom could there be in Egypt before Isis had given them letters, whom they thought fit to worship as a goddess after her death? Now Isis is declared to have been the daughter of Inachus, who first began to reign in Argos when the grandsons of Abraham are known to have been already born.

## Footnotes

* ↑ Acts vii. 22.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XVIII/Chapter 38

Chapter 38.—That the Ecclesiastical Canon Has Not Admitted Certain Writings on Account of Their Too Great Antiquity, Lest Through Them False Things Should Be Inserted Instead of True.
If I may recall far more ancient times, our patriarch Noah was certainly even before that great deluge, and I might not undeservedly call him a prophet, forasmuch as the ark he made, in which he escaped with his family, was itself a prophecy of our times. What of Enoch, the seventh from Adam? Does not the canonical epistle of the Apostle Jude declare that he prophesied? But the writings of these men could not be held as authoritative either among the Jews or us, on account of their too great antiquity, which made it seem needful to regard them with suspicion, lest false things should be set forth instead of true. For some writings which are said be theirs are quoted by those who, according to their own humor, loosely believe what they please. But the purity of the canon has not admitted these writings, not because the authority of these men who pleased God is rejected, but because they are not believed to be theirs.  Nor ought it to appear strange if writings for which so great antiquity is claimed are held in suspicion, seeing that in the very history of the kings of Judah and Israel containing their acts, which we believe to belong to the canonical Scripture, very many things are mentioned which are not explained there, but are said to be found in other books which the prophets wrote, the very names of these prophets being sometimes given, and yet they are not found in the canon which the people of God received. Now I confess the reason of this is hidden from me; only I think that even those men, to whom certainly the Holy Spirit revealed those things which ought to be held as of religious authority, might write some things as men by historical diligence, and others as prophets by divine inspiration; and these things were so distinct, that it was judged that the former should be ascribed to themselves, but the latter to God speaking through them: and so the one pertained to the abundance of knowledge, the other to the authority of religion.  In that authority the canon is guarded. So that, if any writings outside of it are now brought forward under the name of the ancient prophets, they cannot serve even as an aid to knowledge, because it is uncertain whether they are genuine; and on this account they are not trusted, especially those of them in which some things are found that are even contrary to the truth of the canonical books, so that it is quite apparent they do not belong to them.

## Footnotes

* ↑ Heb. xi. 7; 1 Pet. iii. 20, 21.
* ↑ Jude 14.