OpenLLM-France/wikimedia huggingface dataset:
# The Soul Of A Century/My red and white flag

* related portals: Czech literature.
* sister projects: Wikidata item.
MY RED AND WHITE FLAG
(“Friday Songs”)
Our waving flag of red with its neighboring field of white Whipping against its staff with a sweeping, unchecked might; One moment madly flying, its wings are reaching far, Then in a flash it shivers, and huddles against its bar. Two colors flashing by in an everchanging race, Until we hardly dare these colors to embrace. Look! Look! There in the height sweeps a blotch of crimson hue And in its reddish wake, sputters a white churned foam; A sweeping gust of wind brings another phase in view, A drift of fallen snow, topped with a bloody dome. Now it appears as if a white-winged dove flew by To be swallowed by the flames, whose hungry tongues reach high. New thoughts arise and die; while I, with bated breath, Gaze at the color of life blend with the color of death.
Two gayly flowered goblets I raise high to the light, In one a wine of red; in one a wine of white. These colors, these two lights, may they ever keep aflame, To lead us through peace and battles to a pinnacle of fame. If humanity should waver like a mighty heaving sea, Then like the ocean coral, the peaceful Czechs should be. And if humanity, like an Alpine range, should soar, The Czechs should be a Mont Blanc, and rise for evermore.
And if humanity should seem like skies aglow with stars, Then let the Czechs be known as the flaming, mighty Mars. Fly high, you joyous flag of streaming crimson red, And like the Spartans once, swarmed in their garb of war, So let the Czechs stand firm with swords besmeared with gore. You lead us on, go forth, smite our enemies’ bared head. Fly high, you waving flag of spotless milky white, Our forefathers’ proud eagle who rules the airy height. And let the flowers bloom beneath your waving hand For this nation is as just as the Gods upon their stand. Destiny, give us struggles, for our heroes true to bear, But then let the morning follow, sparkingly fresh and fair, And let the sun leap forth and flood the Czech’s domain. Let there come days of peace and roses bloom again.
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# The Soul Of A Century/Out of my songs

OUT OF MY SONGS
Out of my songs a throne I shall make, As did the bards of long ago. My faithful heart for your scepter take; Like a diadem, my fame shall glow.
That love be our law, I shall implore My songs will celebrate your day, Love’s bliss into your soul I’ll pour, Sweet yearnings in your dreams will play.
To you, the singing birds will fly, Your feet will tread my blooms of mirth, When I command the stars on high, To heavens below we shall change the earth.
For you, I’ll conquer the hearts of men, I will bring you Eden back again, My queen I will proclaim you then, Where-e’er the world extends its reign.
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# The Soul Of A Century/My song

MY SONG
I know my skepsis is severe And that my mind is proud, I fear. My mean, blaspheming ridicule Poisons pure ecstasy’s deep pool.
I dream by day and wake by night, My views are paradoxic light, I turn to hate my love’s wild trends, And quickly loathe my nearest friends.
I little care what my neighbor says, If good or bad he finds my ways. In time I’ll mow the field I seed For obsequies I will not plead.
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# The Soul Of A Century/Nothing else

NOTHING ELSE
We dream a little bit, are happy for a while, We love a little bit and hold one another too. We wreck a little bit our happiness and smile, And then for e’er we say our parting Adieu, Nothing else . . .
This may last for just a wink; or for ages we may roam; Who wearies of the pause may hope and hope again. The dead find ample time to wait beneath the loam, The dead will wait the while we may despair in vain. Nothing else . . .
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# The Reeve's Prologue and Tale (Chaucer)

part of The Canterbury Tales
* The Reves Tale (1900) from The Complete Works of Geoffrey Chaucer
* The Reeve’s Tale from The Canterbury Tales and Faerie Queene (1870) (transcription project)
* The Reeve’s Prologue and Tale from (unsourced)
# The Song of the Curfew

* The Song of the Curfew, in The Monthly Magazine Volume 1, 1826.
* The Curfew Song of England, in National Lyrics, and Songs for Music, 1834.
# The Song of the Cheerful (but slightly Sarcastic) Jesus (1905)

* information about this edition.
* related authors: Jesus of Nazareth.
Written as part of a letter from Gogarty to James Joyce, who later used it in modified form as "The Ballad of Joking Jesus" in Ulysses (1922).
This work is in the public domain in the United States because it was published before January 1, 1929.
The longest-living author of this work died in 1957, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 66 years or less. This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
Public domainPublic domainfalsefalse
# The Song of Wandering Aengus

I went out to the hazel wood, Because a fire was in my head, And cut and peeled a hazel wand, And hooked a berry to a thread; And when white moths were on the wing, And moth-like stars were flickering out, I dropped the berry in a stream And caught a little silver trout.
When I had laid it on the floor I went to blow the fire a-flame, But something rustled on the floor, And someone called me by my name: It had become a glimmering girl With apple blossom in her hair Who called me by my name and ran And faded through the brightening air.
Though I am old with wandering Through hollow lands and hilly lands, I will find out where she has gone, And kiss her lips and take her hands; And walk among long dappled grass, And pluck till time and times are done, The silver apples of the moon, The golden apples of the sun.
This work is in the public domain in the United States because it was published before January 1, 1929.
The longest-living author of this work died in 1939, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 84 years or less. This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
Public domainPublic domainfalsefalse
# The Song of the Dead

* Search for titles containing or beginning with: "The Song of the Dead."
* 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 Song of the Dead, a poem by Rudyard Kipling
* The Song of the Dead, a poem by Svetislav Stefanović
# The Song of Wandering Aengus (Yeats)

* The Song of Wandering Aengus, from The Wind Among the Reeds (1899)
* The Song of Wandering Aengus, unsourced
# The Song of the Bats

* "The Song of the Bats" in Weird Tales, 9 (5) (May 1927)
* The Song of the Bats (unsourced)
This work is in the public domain in the United States because it was published before January 1, 1929.
The longest-living author of this work died in 1936, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 87 years or less. This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
Public domainPublic domainfalsefalse
# The Song of the Cheerful (but slightly Sarcastic) Jesus

Written in 1905 as part of a letter from Gogarty to James Joyce, who later used it in modified form as "The Ballad of Joking Jesus" in Ulysses (1922).
* "The Song of the Cheerful (but slightly Sarcastic) Jesus" (1905).
* "The Ballad of Joking Jesus", modified version as published in Ulysses (1922); for versions, see Ulysses (Joyce)
# The Song of the Dead (Kipling)

* The Song of the Dead in The Seven Seas (1896)
* The Song of the Dead in A Song of the English (1909)
# The Spirit's Mysteries

* The Spirit's Mysteries, in The Keepsake, 1828 (1827).
* The Spirit's Mysteries, in Records of Woman: with Other Poems (Miscellaneous Pieces), 1828.
# The Times/1892/Public notice/Francis Nevile Reid

Source: The Times, Tuesday, Jul 19, 1892; Issue 33694; pg. 1 — Deaths
Layout 2On the 12th inst., at his residence, Palazzo de'Rufoli, Ravello, Italy, Francis Nevile Reid, aged 66.
This work is ineligible for copyright and therefore in the public domain, because it consists entirely of information that is common property and contains no original authorship.
Public domainPublic domainfalsefalse
# The Times/1892/Public notice/Victor de Pontigny

The Times, Monday, Jan 25, 1892; pg. 1; Issue 33543; col A — Deaths
Layout 2 On the 21st inst., at 95, Belvedere-road, Upper Norwood, VICTOR DUMAZET de PONTIGNY, aged 87.
This work is ineligible for copyright and therefore in the public domain, because it consists entirely of information that is common property and contains no original authorship.
Public domainPublic domainfalsefalse
# The Philosophy and Psychology of Pietro Pomponazzi/Introductory Note
## INTRODUCTORY NOTE

Pietro Pomponazzi is a unique figure in the history of the last phase of scholasticism.
Born at Mantua in 1462, he studied philosophy and medicine in Padua, and taught first there and afterwards at Ferrara and Bologna. At Bologna he died in 1524. His life was wholly that of a student; and his disinterested pursuit of truth subjected him to constant censure and even to persecution.
His singularity consists in the fact that, while he lived in the very heart of the Renaissance period, and while his work forms an integral part of the intellectual change which the revival of learning produced, he is himself apparently uninfluenced by the spiritual circumstances of his time. He is unaffected by the new discovery of Plato which inspires Plethon and Ficino, and Pico della Mirandola. The repudiation of Aristotle as a pagan Oriental finds no echo in his thought. He is not led away from the subtleties of scholastic theology by the enlarging influence of classical learning which withholds Erasmus, his contemporary, from doctrinal controversy. He is not confronted with the fresh spiritual realities which in the same years possess the mind of Savonarola. He becomes neither scholar nor saint, but remains an Aristotelian student in the direct line of the scholastic tradition, occupied with the problems of the schoolmen and inheriting their instrument of thought—the Aristotelian logic.
In others we perceive scholasticism and the old intellectual world undergoing change from without, through the intrusion of new interests or the discovery of new realms of knowledge. In Pomponazzi we see a different spectacle. We see scholasticism, unmixed with streams from any source except its own, under going inward changes not less complete and not less significant than those which, in other minds, are brought upon it from elsewhere.
To the contemporaries of Pomponazzi, the main interest of his writings was in his conclusions—in his refusal to accept the reasoning either of the argument for individual immortality which St Thomas drew from Aristotle, or of the more subtle construction put by Averroes upon the Master, to prove for humanity in the abstract an immortality denied to individual men.
But to us the transient phase of a perennial problem—the dead controversy and all its vanished presuppositions—the denial by thought of that which is yet yielded to faith—these are less interesting than the emergence in Pomponazzi of a new comprehension and use of Aristotelian philosophy. The vital fact is not that he refuses the conclusions of St Thomas and the Arabians, but that he changes their methods, and reverts to simpler and clearer ways of thinking which he finds for himself in Aristotle.
This is really the end of scholasticism. Pomponazzi, the last of the schoolmen, is, in a sense, the first of the Aristotelians.
                                        C. D.
                                        R. P. H.
# The Philosophy and Psychology of Pietro Pomponazzi/Preface
## PREFACE

THE following essay on the philosophy of Pietro Pomponazzi—or Petrus Pomponatius—was originally written by its author as a thesis for the Degree of Bachelor of Arts in the University of Cambridge. He did not publish it, because he intended it to form part of a more general and complete account of the movement of opinion to which Pomponazzi’s writings contributed—an account in which more positive results would have supplemented the negative phase which dominates Pomponazzi’s thought. His too early death prevented the execution of this project; and now, after consultation with those well able to advise, the present volume is published. It need hardly be said that it is a purely historical study of a phase and stage of opinion remote from that of its author.
The first three chapters were regarded by him rather as an introductory restatement of results obtained and accredited by other scholars than as a direct or original research. The remaining chapters embody the fruits of a direct examination of the writings of Pomponazzi.
The editors are responsible for the division into chapters, for the translations in the text, and for such alterations and amendments as fell to be made in preparing and publishing the manuscript.
                                        C. D.
                                        R. P. H.
    June 1910.
# The Philosophy and Theology of Averroes

​The Gaekwad Studies in Religion and Philosophy: XI.
THE PHILOSOPHY AND THEOLOGY OF AVERROES
Printed by Manibhai Mathurbhai Gupta at the "Arya- Sudharak" Printing Press, Raopura, Baroda, and Published by A. G. Widgery, the College, Baroda 1-1-1921
THE PHILOSOPHY AND THEOLOGY
OF AVERROES
Tractata translated from the Arabic
By
MOHAMMAD JAMIL-UR-REHMAN M. A.
Professor of Islamic History, Hyderabad Formerly Fellow of the Seminar for the Comparative Study of Religions, Baroda.
BARODA
DEDICATION
to
Dr. AZIMUDDIN AHMAD
Sir,
It was at your feet that I first learned to appreciate historical and literary research, and the following pages constitute the earliest fruits of that literary labour of mine the impetus for which I am proud to have received from you. I crave your indulgence for my taking the liberty of dedicating the same to your revered name, with the hope that it will not fail to attract the same generous sympathy from you as you have always shown to your pupil.
Mohammad Jamil ur Rehman
PREFACE
It was as a Fellow of the Seminar for the Comparative Study of Religions at the College, Baroda, that the present work was begun. The subject was taken up in the first place as a parallel study to that contained in a paper in the Indian Philosophical Review, Volume II, July 1918, pp. 24-32 entitled "Maimonides and the Attainment of Religious Truth." But as I proceeded with my investigation I thought it might be best to let Averroes speak for himself. For this reason I have here translated certain treatises of Averroes, as edited in the Arabic text by D. H. Muller in "Philosophie und Theologie von Averroes." Munich 1859. I am confident that the book will prove an interesting one and will explain itself to the reader without any introduction on my part.
​Though owing to my appointment at Hyderabad I resigned my position at Baroda soon after commencing this work I wish here to express my thanks to Professor Alban G. Widgery of Baroda for his constant sympathy with and encouragement for my work in and out of the Seminar. He has also kindly accepted the book for inclusion in the Gaekwad Studies in Religion and Philosophy. I am indebted to him for a complete revision of the manuscript and for the onerous work of seeing the book through the press. I am also indebted to my brother Mutazid Wali ur Rehrnan, B. A. for valuable help in rendering many obscure passages.
Mohammad Jamil ur Rehman
Osrnania University, Hyderabad.
CONTENTS
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# The Sermons of the Curé of Ars/The duties of the pregnant woman

❧ THE DUTIES OF THE PREGNANT WOMAN
I am going to talk to you as simply as I possibly can, so that you can easily understand what your duties are and carry them out. I tell you: 1. That as soon as a woman is pregnant, she should say some prayers or give some alms. Better still, if she can do so, she should have a Mass said to ask the Blessed Virgin to take her under her protection, so that she may obtain from God the blessing that this little child may not die without having received holy Baptism. If a mother truly had the religious spirit, she would say to herself: "Ah! If I could only be sure of seeing this little child becoming a saint, of seeing him for all eternity by my side, singing the praises of God! What a joy that would be for me!" But no, my dear brethren, that is not the thought which occupies the mind of an expectant mother. She will experience, rather, a devouring resentment on beholding herself in this state and perhaps the thought of even destroying the fruit of her womb will come to her. Oh, dear God! Can the heart of a Christian mother conceive such a crime? Yet we shall see some of them who unashamedly will have entertained such homicidal thoughts! 2. I tell you that an expectant mother who wishes to preserve her child for Heaven should avoid two things. The first is carrying loads which are too heavy and lifting her arms to take something; this could be injurious to her poor child and cause its death. The second thing to be avoided is the taking of remedies which could be too harsh on her child or which could heat her blood to an extent which could be fatal to it. Husbands should overlook a great many things which they would not put up with at any other time. If they will not do this for the sake of the mother, let them do it for the sake of the little child. For perhaps the child might lose the grace of Holy Baptism, which would be the greatest evil of all! 3. As soon as a mother sees her confinement approaching, she should go to Confession -- and for many reasons. The first is that many women die during their confinements, and if she should have the misfortune to be in a state of sin, she would be damned. The second is that being in a state of grace, all the sufferings and the pains which she will endure will gain merit for Heaven. The third is that God will not fail to give her all the blessings which she will desire for her child. A mother at her confinement should preserve modesty as far as is possible in her state and never lose sight of the fact that she is in the presence of God and in the company of her Guardian Angel. She should never eat meat on the forbidden days without permission, a practice which would draw down punishment upon herself and her child. 4. A child should never be left longer than twenty-four hours without being baptised.
# The Sermons of the Curé of Ars/The armed crosses

❧ THE ARMED CROSSES
The sign of the cross is the most terrible weapon against the Devil. Thus the Church wishes not only that we should have it continually in front of our minds to recall to us just what our souls are worth and what they cost Jesus Christ, but also that we should make it at every juncture ourselves: when we go to bed, when we awaken during the night, when we get up, when we begin any action, and, above all, when we are tempted. We can say that a Christian who makes the Sign of the Cross with genuine religious sentiments, that is to say, when fully aware of the action which he is performing, makes all Hell tremble. But when we make the Sign of the Cross, we must make it not by habit but with respect, with attention and thinking of what we are doing. Ah, dear Lord, with what devout awe we should be filled when we make the Sign of the Cross upon ourselves and recall that we are pronouncing all that we hold holy and most sacred in our religion!
# The Sermons of the Curé of Ars/The beloved crosses

❧ THE BELOVED CROSSES
The saints, my dear brethren, all loved the Cross and found in it their strength and their consolation. But, you will say to me, is it necessary, then, always to have something to suffer? .... Now sickness or poverty, or again scandal or calumny, or possibly loss of money or an infirmity? Have you been calumniated, my friends? Have you been loaded with insults? Have you been wronged? So much the better! That is a good sign; do not worry; you are on the road that leads to Heaven. Do you know when you ought to be really upset? I do not know if you understand it, but it should be precisely for the opposite reason -- when you have nothing to endure, when everyone esteems and respects you. Then you should feel envious of those who have the happiness of passing their lives in suffering, or contempt, or poverty. Are you forgetting, then, that at your Baptism you accepted the Cross, which you must never abandon until death, and that it is the key that you will use to open the door of Heaven? Are you forgetting the words of our Saviour: "If any man will come after me, let him deny himself, and take up his cross daily, and follow me." Not for a day, not for a week, not for a year, but all our lives. The saints had a great fear of passing any time without suffering, for they looked upon it as time lost. According to St. Teresa, man is only in this world to suffer, and when he ceases to suffer, he should cease to live. St. John of the Cross asks God, with tears, to give him the grace to suffer more as a reward for all his labours. What should we conclude, my dear children, from all that? Just this: Let us make a resolution to have a great respect for all the crosses, which are blessed, and which represent to us in a small way all that our God Suffered for us. Let us recall that from the Cross flow all the graces that are bestowed upon us and that as a consequence, a cross which is blessed is a source of blessings, that we should often make the Sign of the Cross on ourselves and always with great respect, and, finally, that our houses should never remain without this symbol of salvation. Fill your children, my dear brethren, with the greatest respect for the Cross, and always have a blessed cross on yourselves; it will protect you against the Devil, from the vengeance of Heaven, and from all danger. This is what I desire for you.
# The Sermons of the Curé of Ars/The duties of parents

❧ THE DUTIES OF PARENTS
I warned you that you should be sure to keep a watchful eye over your children when you send them out to the fields, for out there, far away from you, they can give themselves over to whatever the Devil may put into their minds. What if I dared to tell you that they carry on with all sorts of ugly and immodest practices, that they pass most of the day in all sorts of abominable ways? I know very well that the majority of them do not know the evil which they do -- but wait until they do acquire that knowledge. At that moment the Devil will not fail to remind them of what they have done in order to make them commit that sin or others. Do you know, my dear brethren, what your negligence or your ignorance produces? Look at it, then, and keep it in mind. A large number of the children that you send out to the fields make their First Holy Communion sacrilegiously. They have contracted shameful habits, and either they dare not confess them or they do not give them up. Later, if a priest who does not wish to damn them refuses them absolution, people will reproach him and say: "That's because it's my child...." Go away, you wretched sinners, and watch a little more carefully over your children and they will not be refused. Yes, indeed, I am telling you that the great majority of your children began their bad ways and earned their later rejection during the time when they went out to the fields.