OpenLLM-France/wikimedia huggingface dataset:
# Glory to God

As quoted in Book of Common Prayer (ECUSA)/The Daily Office/Daily Morning Prayer: Rite Two
​20 Glory to God Gloria in excelsis
Glory to God in the highest,
⁠and peace to his people on earth.
Lord God, heavenly King,
almighty God and Father,
​⁠we worship you, we give you thanks,
⁠we praise you for your glory.
Lord Jesus Christ, only Son of the Father,
Lord God, Lamb of God,
you take away the sin of the world;  ⁠have mercy on us;
you are seated at the right hand of the Father;  ⁠receive our prayer.
For you alone are the Holy One,
you alone are the Lord,
you alone are the Most High,  ⁠Jesus Christ,  ⁠with the Holy Spirit,  ⁠in the glory of God the Father. Amen.
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# Two Ancient Races

* related portals: Ancient Egypt, Race studies.
* sister projects: Wikidata item.
From Popular Science Monthly Volume 40, December 1891 Popular Miscellany
​Two Ancient Races.—Describing, in the International Oriental Congress, his excavation of the pyramid of Medum—the tomb of King Senefru, of the third Egyptian dynasty, and the oldest known building in the world—Mr. H. Flinders Petrie spoke of the entire skeletons which had been obtained of men of that remote period (some 4000 years b. c.) as providing an anatomical study of importance for ethnology. The peculiar mode of interment of most of these persons shows that a religious difference then existed. The bodies of the highest class or race were interred, extended at full length, with vases of pottery or stone, and head-rests; while the greater number of the bodies were interred ​contracted, with the knees drawn up to the breast, even when the chamber was long enough to hold them extended; and they were not mummified No pottery was interred with them, except one or two rough vases in one tomb. This treatment was not due to neglect, for the deceased were always placed with great care and regularity, with the head to the north, the face to the east, and the body lying on the left side. Such essential differences in the mode of interment, and the provision for the deceased, point to a difference of race. The contracted interment may have pertained to one of the prehistoric races, and the extended interment with provision of vases, etc., to the dynastic race. The skeletons were well preserved, but tender and friable; the bones lay in their places, and the linen cloth wrapped around the body was intact. Rheumatic disease and other maladies of the bones were already well known at that period.
# Encyclopædia Britannica, Ninth Edition/Toung-Ngú

From volume XXIII of the work. See also the Project Disclaimer.
TOUNG-NGÚ a district in the extreme north of the Tenasserim division of Burmah, with an area of 6354 square miles, and lying between 17° 37′ and 19° 28′ N. lat., and between 95° 53′ and 96° 53′ E. long. It is bounded on the N. by Upper Burmah, on the E. by a high mountain range known as the "Great Watershed," on the S. by Shwe-gyeng district, and on the W. by the Pegu Yomas. Three mountain ranges traverse the district—the Pegu Yomas, the Poung-loung, and the Nat-toung or "Great Watershed,"—all of which have a north and south direc tion, and are covered for the most part with dense forest. The Pegu Yomas have a general elevation of from 800 to 1200 feet, while the central range averages from 2000 to 3000 feet. The rest of Toung-ngu forms-the upper portion of the valley of the Tsit-toung (Sittang) river, the only large river in the district, the chief tributaries of which are the Tshwa, Khaboung, Hpyu, Thouk-re-gat, and Roukthwa-wa, all being navigable for a great portion of their course. Limestone appears in various places, and in the north-east a light grey marble is quarried for lime. The rivers form the chief means of communication during the rainy season. Of late years some good roads have been constructed, and the Burmah State Railway, when completed, will intersect the district from south to north.
In 1881 the population numbered 128,848 (males 68,484, females 60,364), of whom 93,997 were Buddhists, 17,448 Christians, 2086 Hindus, 1962 Mohammedans, and 12,612 aborigines. The only town in the district is Toung-ngú, on the Tsit-toung river in 18° 55′ 24″ N. lat. and 96° 31′ 4″ E. long., with a population of 17,199 in 1881. Of the total area only 59 square miles are actually under cultivation, owing mainly to the hilly nature of the country. Rice is the chief product; other crops include oil-seeds, sugar cane, cotton, fruit, and vegetables. The principal manufactures are silk, saltpetre, and gunpowder. In 1885-86 the gross value of the district was 15,098, of which the land produced 5880.
# A Survival of Torture

* related portals: Torture.
* sister projects: Wikidata item.
From Popular Science Monthly Volume 51, May 1897 Fragments of Science
​A Survival of Torture.—Although the practice of torture to extract evidence was formally abolished in 1789, the spirit of the Inquisition has not yet died out in the continental countries of Europe. This is shown now and again in criminal cases. But not the convicts only are treated with the utmost severity. The mere suspicion of crime is enough to make a man's life miserable. He practically loses all civil rights, and finds himself at the mercy of an interrogating magistrate with full power to extract a confession, by moral suasion if possible, by more forcible means if need be. Subjected to a prolonged and tortuous system of cross-questioning, the accused often completely break down mentally and confess at random whatever has been suggested to them, much in the manner of the trials for witchcraft in our own Puritan New England. A case creating quite a sensation in Paris some thirty years ago was that of a woman who under this fire of interrogation admitted having killed her newborn infant, two months even before the birth of the child. If the culprits are suspected of obstinacy in answering, all sorts of expedients are used to make them more compliant, such as making their diet unpalatable, or altogether withholding food and water, and penning up in close, dark quarters.
This work was published before January 1, 1929 and is anonymous or pseudonymous due to unknown authorship. It is in the public domain in the United States as well as countries and areas where the copyright terms of anonymous or pseudonymous works are 95 years or less since publication.
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# Curiosities of Marriage

* related portals: Marriage.
* sister projects: Wikidata item.
Popular Science Monthly/Volume 39
​Curiosities of Marriage. The theory of English scholars concerning the evolution of marriage is in a measure confirmed by Prof. Kovalevsky's studies in Russian ethnography. The evidence of a primitive condition of great license is, however, slight, and rests principally on the testimony of prejudiced witnesses. The evidence of a matriarchal and endogamic stage is stronger, and receives some confirmation from customs that survive among Russian peasants. The transition to marriage by capture and exogamy was general. The former practice existed in Servia and Montenegro until recent times. The growth and prevalence of the custom of purchase are shown by the wedding songs in use among Russian peasants. The Mordvins of Russia, according to the Hon. John Abercromby's conclusions, before they came in contact with the Slavs, wooed by proxy and contracted marriage by purchase, but went through the form of ​capturing and carrying off the bride as a proof of courage and address. The author calls this form marriage with capture instead of marriage by capture. He thinks the latter was not in use among them, while marriage by purchase may have existed among them from the polished stone age. Capture is sometimes resorted to to reduce the price of a girl or to avoid payment, but is an incident of marriage by purchase. Among the Manchus, according to a gentleman of that people, the middle-man takes a large part in arranging marriages. When he has brought the parents of the pair to an agreement, a solemn inspection of each party is made by the mother of the other, to see that the bridegroom is not dumb, the bride not lame, etc. Then cards and presents are exchanged. The marriage ceremony lasts three days. In the bridal chamber the couple are fed with "offspring dumpling" and "longevity dough"; and a "longevity lamp" is kept burning. An important ceremony is the uniting the cups, by the couple drinking wine alternately from two cups tied together by a red string. Frequently children are promised to each other in marriage while still very young.
# From Spring Days to Winter (for Music)

In the glad springtime when leaves were green, O merrily the throstle sings! I sought, amid the tangled sheen, Love whom mine eyes had never seen, O the glad dove has golden wings!
Between the blossoms red and white, O merrily the throstle sings! My love first came into my sight, O perfect vision of delight, O the glad dove has golden wings!
The yellow apples glowed like fire. O merrily the throstle sings! O Love too great for lip or lyre, Blown rose of love and of desire, O the glad dove has golden wings!
But now with snow the tree is grey, Ah, sadly now the throstle sings! My love is dead: ah ! well-a-day, See at her silent feet I lay A dove with broken wings! Ah, Love ! ah, Love ! that thou wert slain--- Fond Dove, fond Dove return again!
# Substance, Shadow, and Spirit

From A Hundred and Seventy Chinese Poems (Alfred A. Knopf, 1919).
High and low, wise and simple, all busily hoard up the moments of life. How greatly they err! Therefore I have to the uttermost exposed the bitterness both of Substance and Shadow, and have made Spirit show how, by following Nature, we may dissolve this bitterness.
Substance speaks to Shadow: Heaven and Earth exist for ever: Mountains and rivers never change. But herbs and trees in perpetual rotation Are renovated and withered by the dews and frosts: And Man the wise, Man the divine— Shall he alone escape this law? Fortuitously appearing for a moment in the World He suddenly departs, never to return. How can he know that the friends he has left Are missing him and thinking of him? Only the things that he used remain; They look upon them and their tears flow. Me no magical arts can save, Though you may hope for a wizard's aid. I beg you listen to this advice— When you can get wine, be sure to drink it.
Shadow replies: There is no way to preserve life. Drugs of Immortality are instruments of folly. I would gladly wander in Paradise, But it is far away and there is no road. Since the day that I was joined to you We have shared all our joys and pains. While you rested in the shade, I left you a while: But till the end we shall be together. Our joint existence is impermanent: Sadly together we shall slip away. That when the body decays Fame should also go Is a thought unendurable, burning the heart. Let us strive and labour while yet we may To do some deed that men will praise. Wine may in truth dispel our sorrow, But how compare it with lasting Fame?
Spirit expounds: God can only set in motion: He cannot control the things he has made. Man, the second of the Three Orders, Owes his precedence to Me. Though I am different from you, We were born involved in one another: Nor by any means can we escape The intimate sharing of good and ill. The Three Emperors were saintly men. Yet to-day—where are they? P'ēng lived to a great age, Yet he went at last, when he longed to stay. And late or soon, all go: Wise and simple have no reprieve. Wine may bring forgetfulness. But does it not hasten old-age? If you set your hearts on noble deeds, How do you know that any will praise you? By all this thinking you do Me injury: You had better go where Fate leads— Drift on the Stream of Infinite Flux, Without joy, without fear: When you must go—then go, And make as little fuss as you can.
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# I built my hut in a zone of human habitation

From A Hundred and Seventy Chinese Poems (Alfred A. Knopf, 1919).
I built my hut in a zone of human habitation, Yet near me there sounds no noise of horse or coach. Would you know how that is possible? A heart that is distant creates a wilderness round it. I pluck chrysanthemums under the eastern hedge, Then gaze long at the distant summer hills. The mountain air is fresh at the dusk of day: The flying birds two by two return. In these things there lies a deep meaning; Yet when we would express it, words suddenly fail us.
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# Why do our teeth decay so fast

* related portals: Health.
* sister projects: Wikidata item.
From Popular Science Monthly Volume 32, April 1893 Popular Miscellany
​Why do our Teeth decay so fast?—To this question Dr. Julius Pohlman answers, because we do not use them enough—showing that as a rule "those people who are least acquainted with the so-called hygiene of the teeth are the happy possessors of the soundest dentition"—like the negroes who chew sugar-cane, the German peasants, who are famous for their brilliant "Schwartz-brot-Zähne," or "rye-meal-bread teeth," polished but not worn out by daily mastication of dry, hard, black loaves, and the few old people left among us who persist in eating bread-crusts. Our weak and effeminate teeth are not used to hard work, and, like other organs that are not exercised, tend to atrophy. "The foundation for bad teeth," says this author, "is generally laid in early childhood; for numberless mothers and nurses very carefully soften the food or remove the crust from the bread before giving it to the little folks, because it may otherwise 'hurt their teeth,' and so the child grows up with a set of unused organs in its mouth; and when we have finally succeeded by the creation of artificial conditions in producing weak organs, then we wonder why the poor child has such bad teeth, and why it is so often suffering with toothache, and why the dentist's bill is so high. Teeth are organs specialized to perform the work of mastication; they are subject to the same laws that govern other organs, and their strength is determined by their use. Understanding this, we are obliged to admit that, if we ever become a toothless race, it will be our own fault."
# Désespoir

The seasons send their ruin as they go, For in the spring the narciss shows its head Nor withers till the rose has flamed to red, And in the autumn purple violets blow, And the slim crocus stirs the winter snow; Wherefore yon leafless trees will bloom again And this grey land grow green with summer rain And send up cowslips for some boy to mow.
But what of life whose bitter hungry sea Flows at our heels, and gloom of sunless night Covers the days which never more return? Ambition, love and all the thoughts that burn We lose too soon, and only find delight In withered husks of some dead memory.
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
# Letter To John Taylor, Monticello, July 21, 1816

Monticello, July 21. 16
Dear Sir,
—Yours of the 10th is received, and I have to acknolege a copious supply of the turnip seed requested. Besides taking care myself, I shall endeavour again to commit it to the depository of the neighborhood, generally found to be the best precaution against losing a good thing. I will add a word on the political part of our letters. I believe we do not differ on either of the points you suppose: on education certainly not: of which the proofs are my bill “for the diffusion of knolege,” prepared near 40. years ago; and my uniform endeavour to this day to get our counties divided into wards, one of the principal objects of which is the establishment of a primary school in each. But education not being a branch of municipal government, but, like the other arts and sciences, an accident only, I did not place it with election, as a fundamental member in the structure of government. Nor, I believe, do we differ as to the county courts. I acknolege the value of this institution, that it is in truth our principal Executive & Judiciary, and that it does much for little pecuniary reward. It is their self-appointment I wish to correct, to find some means of breaking up a Cabal, when such a one gets possession of the bench. When this takes place, it becomes the most afflicting of tyrannies, because it’s powers are so various, and exercised on every thing most immediately around us. And how many instances have you and I known of these monopolies of county administration! I know a county in which a particular family (a numberous one) got possession of the bench, and for a whole generation, never admitted a man on it who was not of it’s clan or connection. I know a county now of 1500. militia, of which 60. are federalists. It’s court is of 30. members of whom 20. are federalists (every third man of the sect) wherein there are large and populous districts, without a justice, because without a federalist for appointment, and the militia as disproportionably under federal officers; and there is no authority on earth which can break up this junto short of a general convention. The remaining 1440 free, fighting, & paying citizens are governed by men neither of their choice nor confidence & without a hope of relief. They are certainly excluded from the blessings of a free government for life, & indefinitely for ought the constitution has provided. This solecism may be called anything but republican, and ought undoubtedly to be corrected. I salute you with constant friendship and respect.
# Letter To St. John de Crevecoeur - January 15, 1787

DEAR SIR,
I see by the Journal of this morning, that they are robbing us of another of our inventions to give it to the English. The writer, indeed, only admits them to have revived what he thinks was known to the Greeks, that is, the making the circumference of a wheel of one single piece. The farmers in New Jersey were the first who practised it, and they practised it commonly. Dr. Franklin, in one of his trips to London, mentioned this practice to the man now in London, who has the patent for making those wheels. The idea struck him. The Doctor promised to go to his shop, and assist him in trying to make the wheel of one piece. The Jersey farmers do it by cutting a young sapling, and bending it, while green and juicy, into a circle; and leaving it so until it becomes perfectly seasoned. But in London there are no saplings. The difficulty was, then, to give to old wood the pliancy of young. The Doctor and the workman labored together some weeks, and succeeded; and the man obtained a patent for it, which has made his fortune. I was in his shop in London, he told me the whole story himself, and acknowledged, not only the origin of the idea, but how much the assistance of Dr. Franklin had contributed to perform the operation on dry wood. He spoke of him with love and gratitude. I think I have had a similar account from Dr. Franklin, but cannot be quite certain. I know, that being in Philadelphia when the first set of patent wheels arrived from London, and were spoken of by the gentleman (an Englishman) who brought them, as a wonderful discovery, the idea of its being a new discovery was laughed at by the Philadelphians, who, in their Sunday parties across the Delaware, had seen every farmer's cart mounted on such wheels. The writer in the paper, supposes the English workman got his idea from Homer. But it is more likely the Jersey farmer got his idea from thence, because ours are the only farmers who can read Homer; because, too, the Jersey practice is precisely that stated by Homer: the English practice very different. Homer's words are (comparing a young hero killed by Ajax to a poplar felled by a workman) literally thus: `He fell on the ground, like a poplar, which has grown smooth, in the west part of a great meadow; with its branches shooting from its summit. But the chariot maker, with his sharp axe, has felled it, that he may bend a wheel for a beautiful chariot. It lies drying on the banks of the river.' Observe the circumstances which coincide with the Jersey practice.
It is a tree growing in a moist place, full of juices and easily bent. It is cut while green. It is bent into the circumference of a wheel. It is left to dry in that form. You, who write French well and readily, should write a line for the Journal, to reclaim the honor of our farmers.
Adieu. Yours affectionately,
Thomas Jefferson
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
# Poems (Greenwood)/To fitz-greene halleck

VALENTINES.
# On Friendship and Xxix Sonnets

Layout 2
MONTAIGNE'S ESSAY ON FRIENDSHIP AND XXIX SONNETS BY Estienne de La Boetie ❦
MONTAIGNE'S ESSAY ON FRIENDSHIP & XXIX SONNETS By Estienne de La Boetie Translated into English by Louis How
Houghton Mifflin Company Boston and New York
Copyright, 1915, by Louis How All rights reserved Published October 1915
TO CAROLINE RUUTZ-REES
CONTENTS
# History of the Conflict between Religion and Science

* History of the Conflict between Religion and Science as Vol. XII of The International Scientific Series
** History of the Conflict between Religion and Science (1877) (start transcription)
** History of the Conflict between Religion and Science (1880) (start transcription)
** History of the Conflict between Religion and Science (1882) (start transcription)
** History of the Conflict between Religion and Science (1890) (start transcription)
* History of the Conflict Between Religion and Science (1898)
# I had a dove and the sweet dove died

I had a dove, and the sweet dove died And I have thought it died of grieving; O what could it grieve for? Its feet were tied With a silken thread of my own hand’s weaving: Sweet little red feet! why would you die? Why would you leave me, sweet bird, why? You liv’d alone on the forest tree, Why, pretty thing, could you not live with me? I kiss’d you oft, and gave you white pease; Why not live sweetly as in the green trees?
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
# Peggy's Charms (Burns)

"My Peggy's face, my Peggy's form"
* "My Peggy's Face" in The Book of Scottish Song (1843), edited by Alexander Whitelaw
* "Peggy's Charms", in The Poetical Works of Robert Burns (1887), edited by Alexander Smith
# La Fuite de la Lune

First published in Poems (1881) as part of a series of "Impressions", along with "Les Silhouettes"
* "Impressions: La Fuite de la Lune" in The Writings of Oscar Wilde (1907)
* "La Fuite de la Lune" in The Poems of Oscar Wilde (1909)
# Les Silhouettes

First published in Poems (1881) as part of a series of "Impressions", along with "La Fuite de la Lune"
* "Impressions: Les Silhouettes" in The Writings of Oscar Wilde (1907)
* "Les Silhouettes" in The Poems of Oscar Wilde (1909)
# Fabien Dei Franchi

* "Fabien Dei Franchi" in The Writings of Oscar Wilde (1907)
* "Fabien Dei Franchi" in The Poems of Oscar Wilde (1909)
# Queen Henrietta Maria

The second of a pair of poems entitled "Sonnets Written at the Lyceum Theatre" and subtitled "To Ellen Terry". The first poem in the pair is "Portia".
* "Queen Henrietta Maria" in The Writings of Oscar Wilde (1907)
* "Queen Henrietta Maria" in The Poems of Oscar Wilde (1909)
# Portia

The first of a pair of poems entitled "Sonnets Written at the Lyceum Theatre" and subtitled "To Ellen Terry". The second poem in the pair is "Queen Henrietta Maria".
* "Portia" in The Writings of Oscar Wilde (1907)
* "Portia" in The Poems of Oscar Wilde (1909)
# Le Jardin

* "Impressions: Le Jardin" in The Writings of Oscar Wilde (1907)
* "Le Jardin" in The Poems of Oscar Wilde (1909)
# La Mer

The second of a pair of "Impressions", preceded by "Le Jardin"
* "Impressions: La Mer" in The Writings of Oscar Wilde (1907)
* "La Mer" in The Poems of Oscar Wilde (1909)