OpenLLM-France/wikimedia huggingface dataset:
# A Short Biographical Dictionary of English Literature/Parr, Dr. Samuel

Parr, Dr. Samuel (1747-1825). -- Scholar, s. of an apothecary at Harrow, where and at Camb. he was ed. He was successively an assistant-master at Harrow and headmaster of schools at Colchester and Norwich, and having taken orders, finally settled down at Hatton, Warwickshire, where he took private pupils. He was undoubtedly a great Latinist, but he has left no work to account for the immense reputation for ability which he enjoyed during his life. His chief power appears to have been in conversation, in which he was bold, arrogant, and epigrammatic. He was nicknamed "the Whig Johnson," but fell very far short of his model. His writings, including correspondence, were pub. in 8 vols.
# A Short Biographical Dictionary of English Literature/Pater, Walter Horatio

Pater, Walter Horatio (1839-1894). -- Essayist and critic, s. of Richard G.P., of American birth and Dutch extraction, a benevolent physician, b. at Shadwell, and ed. at the King's School, Canterbury, and at Queen's Coll., Oxf., after leaving which he made various tours in Germany and Italy where, especially in the latter, his nature, keenly sensitive to every form of beauty, received indelible impressions. In 1864 he was elected a Fellow of Brasenose, and in its ancient and austere precincts found his principal home. As a tutor, though conscientious, he was not eminently successful; nevertheless his lectures, on which he bestowed much pains, had a page 297fit audience, and powerfully influenced a few select souls. He resigned his tutorship in 1880, partly because he found himself not entirely in his element, and partly because literature was becoming the predominant interest in his life. In 1885 he went to London, where he remained for 8 years, continuing, however, to reside at Brasenose during term. The reputation as a writer which he had gained made him welcome in whatever intellectual circles he found himself. Leaving London in 1893 he settled in a house in St. Giles, Oxf. In the spring of 1894 he went to Glasgow to receive the honorary degree of LL.D., a distinction which he valued. In the summer he had an attack of rheumatic fever, followed by pleurisy. From these he had apparently recovered, but he succumbed to an attack of heart-failure which immediately supervened. Thus ended prematurely in its 55th year a life as bare of outward events as it was rich in literary fruit and influence.
P. is one of the greatest modern masters of style, and one of the subtlest and most penetrating of critics. Though not a philosopher in the technical sense, he deeply pondered the subjects with which philosophy sets itself to deal; but art was the dominating influence in his intellectual life, and it was said of him that "he was a philosopher who had gone to Italy by mistake instead of to Germany." He may also be called the prophet of the modern æsthetic school. His attitude to Christianity, though deeply sceptical, was not unsympathetic. As a boy he came under the influence of Keble, and at one time thought of taking orders, but his gradual change of view led him to relinquish the idea. Among his works may be mentioned an article on Coleridge, and others on Winckelmann, Leonardo da Vinci, Michelangelo, Botticelli, etc., which were coll. and pub. as Studies in the History of the Renaissance (1873); Appreciations (1889) contained his great essays on Æsthetic Poetry and Style, various Shakespearian studies and papers on Lamb and Sir T. Browne; Imaginary Portraits, and Greek Studies (1894); Plato and Platonism (1893). His masterpiece, however, is Marius the Epicurean (1885), a philosophical romance of the time of Marcus Aurelius. The style of P. is characterised by a subdued richness, and complicated, but perfect structure of sentences. In character he was gentle, refined, and retiring, with a remarkable suavity of manner and dislike of controversy.
# A Short Biographical Dictionary of English Literature/Pattison, Mark

Pattison, Mark (1813-1884). -- Scholar and biographer, b. at Hornby, Yorkshire, s. of a clergyman, ed. privately and at Oxf., where in 1839 he became Fellow of Lincoln Coll., and acquired a high reputation as a tutor and examiner. At first strongly influenced by Newman and the Tractarian movement, he ultimately abandoned that school. In 1851, failing to be elected head of his coll., he threw up his tutorship, and devoted himself to severe study, occasionally writing on educational subjects in various reviews. In 1861, however, he attained the object of his ambition, being elected Rector of Lincoln Coll. In 1883 he dictated a remarkable autobiography, coming down to 1860. In 1875 he had pub. a Life of Isaac Casaubon, and he left materials for a Life of Scaliger, which he had intended to be his magnum opus. He also wrote Milton for the English Men of Letters Series, and produced an ed. of his sonnets.
# A Short Biographical Dictionary of English Literature/Parkman, Francis

Parkman, Francis (1823-1893). -- Historian, s. of a Unitarian minister in Boston, Massachusetts, graduated at Harvard, and qualified as a lawyer, but never practised, and though hampered by a state of health which forbade continuous application, and by partial blindness, devoted himself to the writing of the history of the conflict between France and England in North America. This he did in a succession of works -- The Conspiracy of Pontiac (1851), The Pioneers of France in the New World (1865), The Jesuits in North America (1867), La Salle and the Discovery of the Great West (1869), The Old Regime in Canada (1874), Count Frontenac and New France (1877), Montcalm and Wolfe (1884), and A Half Century of Conflict (1892). In these the style, at first somewhat turgid, gradually improved, and became clear and forcible, while retaining its original vividness. P. spared no labour in collecting and sifting his material, much of which was gathered in the course of visits to the places which were the scenes of his narrative, and his books are the most valuable contribution in existence to the history of the struggle for Canada and the other French settlements in North America. He also wrote two novels, which had little success, and a book upon rose-culture.
# A Short Biographical Dictionary of English Literature/Parnell, Thomas

Parnell, Thomas (1679-1718). -- Poet, b. and ed. in Dublin, took orders in 1700, and was Vicar of Finglas and Archdeacon of Clogher. The death of his young wife in 1706 drove him into intemperate habits. He was a friend of Swift and Pope, a contributor to the Spectator, and aided Pope in his translation of the Iliad. He wrote various isolated poems showing a fine descriptive touch, of which the most important are The Hermit, The Night Piece, and The Hymn to Contentment. P. was a scholar, and had considerable social gifts. His Life was written by Goldsmith.
# A golden treatise of mental prayer/— his poverty

CHAPTER IX.
OF HIS POVERTY.
He was a rigid observer of holy poverty, which in imitation of his patron, St. Francis, he not only loved, but honored so far that he was wont to call it the Evangelical pearl, wherewith he enriched his new province, in that lustre as the observance was in the infancy of our Seraphical Order, from which 'time, and by whose example, most provinces through the Christian world have excelled in this particular point, as much as in their former splendor. He permitted his brethren to have nothing in their cells of mere necessity, and to the preachers he permitted them no more than two or three books, with the Bible and a crucifix.
He was upon a time asked by St. Theresa, whether or no she should found her monasteries ​with rents and yearly revenues, to which diverse persons of quality had advised her. He answered, that it was an injury to God the author of Evangelical counsels, to ask the advice of men touching the observance of them, or to doubt whether or no they were observable. And with all encouraged her to be constant in that fervent desire, she had begun in embracing holy poverty. To whose counsel she willingly obeyed. And after, our Lord appeared to her in prayer, and declared, that it was his will that her monasteries should be founded in holy poverty. His letter to her, I think it not amiss, to set down at large, which followeth.
# A golden treatise of mental prayer/— the matter of prayer

CHAPTER II.
OF THE MATTER OF PRAYER.
Having taken notice of the utility of prayer and meditation, we will now declare the matter about which meditation is to be conversant; for seeing it is ordained to this end, that the soul of him that meditateth, may be excited to the fear and love of God, and the keeping of his commandments; the matter of meditation ought to be such, as doth next dispose to this end, and scope. And, although every creature, and the whole Scripture itself be able to minister this matter unto us, yet speaking generally, the mysteries of our holy faith, contained in the Creed, are most efficacious and profitable to attain unto this end. For these on the one side, contain Almighty God's benefits, the latter judgment, the pains of hell, and the glory of paradise; all which, like sharp pricks, do spur us on to the love and fear of God. On the other side, they comprehend the life and passion of our Lord and Saviour, which is the spring and fountain of all our good. These two things contained in the Apostolical Creed, for the most part yield matter of meditation; and, therefore, I think, prayer and meditation ought chiefly to be conversant ​about them, although every one in particular may have certain points, which may more specially inflame and excite the soul to the love and fear of God.
Being, therefore, persuaded with this reason, that I might the better conduct young beginners, and untrained soldiers into this way of mental prayer, and that I might give unto them altogether prepared, and (as it were to little children) foreshowed matter of meditation; I have selected two kinds of meditations, almost taken out of the mysteries of our faith; the one serving for the morning, the other for the evening; that as the body is commonly fed with two meals, so the soul may be strengthened and nourished with two spiritual refections, by the meditation and consideration of heavenly things. Some of these are of the passion and resurrection of our Lord Jesus Christ, others of the mysteries of our faith, as I said before. But those who cannot have the opportunity, to meditate twice-a-day, after this manner, they may use them, to wit, they may take to their consideration the seven former meditations in the one week, and the latter in another week; or they may chiefly insist upon those of the life and passion of our Saviour; although the other be not to be neglected, especially in the beginning of a soul's conversion, to whom they are proper, when the fear of God, contrition and horror of sin, is chiefly to be regarded and sought after.
# A golden treatise of mental prayer/— his patience

CHAPTER VII.
OF HIS PATIENCE.
He traced the steps of our blessed Saviour, and all his glorious saints, all which did never merit their crowns without carrying of the cross of Christ.
He was another patient Job, in suffering the temptations, and afflictions, the infirmity of man is subject unto, he was in a particular manner loaded with the heavy burden of them, notwithstanding his fervent spirit, patiently supported, and victoriously triumphed over all his difficulties, maugre all the force of Satan. His frequent combats, his persecutions, his sickness, his long and tedious travels, the difficulties he did undergo in erecting his province, would take up too much time to relate. He was so greedy of suffering, that he esteemed himself happy, to bear afflictions for the name of Jesus, saying, that there was no way so sure and easy to attain unto perfection, as the carrying of the cross of Christ. He would, therefore, beg of Almighty God, that he might ​never be without some affliction. Thus did our courageous champion trample upon his enemies. Thou shall walk upon the Asp and the Basilisk; and thou shall trample under foot the Lion and the Dragon. Whilst he vanquished all his foes, not so much by resisting, as by suffering.
# A golden treatise of mental prayer/— his natural gifts, and of his prudence and mortification of his eyes

CHAPTER II.
OF HIS NATURAL GIFTS, AND OF HIS PRUDENCE AND MORTIFICATION OF HIS EYES.
He was an elected vessel, beautified with all the jewels of virtues, and as his mind was replenished with supernatural gifts, so his body wanted not its natural graces. He was of a spare body, but comely, he had a grave and modest look, his eyes were sparkling tokens of the fire of divine love, which was in his soul invisible to the eye. There was not one member in that man which was not subordinate to the rule of reason. His speech was meek and humble, his conversation angelical. He had an excellent natural wit, joined with a happy memory: he had likewise a singular good judgment (as appeared in his government:) he was courageous in going through with business, which did tend to the honor of Almighty God, and the good of religion; he was grateful to all, giving to every one their due respect: he was dexterous in his actions, modest in correcting: and a peace-maker, reconciling those who upon any occasion, had been at jars. In his sermons he was hot, but moving: in hearing of confessions he was a helper, a counsellor, ​and a comforter: in his ordinary speech he was not fawning, nor biting, and his conversation without any pertinacity: and to conclude all in a few words: he was a man of another world, of whom we may justly say as Alexander Halensis said of St. Bonaventure, that he was a man, in whom Adam seemed not to have sinned. He was a reformer, Prelate, Master, and pattern of perfection, of the Seraphical Order of our Holy Father St. Francis, who through so many provinces and remote kingdoms, illustrated this sacred institution; as another Apostle pre-ordained by Almighty God for this happy end.
# A golden treatise of mental prayer/— his fervent prayers and raptures, and of his spirit of prophecy

CHAPTER VI.
OF HIS FERVENT PRAYERS AND RAPTURES, AND OF HIS SPIRIT OF PROPHECY.
Almighty God was always present with him, and he with God. His soul was like a fiery furnace, made hot with the fuel of the cross of Christ. It was not in his own power to contain himself, but what thing soever he either saw, or heard, which might delight his beloved Jesus, though it were but afar off, his heart-strings would begin to tremble, and his vital spirits leave him, and frequently fall into extacy. He was accustomed for a whole hour together, to say his prayers with his arms stretched out in the manner of a cross, sighing and weeping, till at last he would be beside himself, elevated from the ground, and united only to his God. He was oftentimes in this manner rapt, when he was in the choir at matins. But his devotion was much more augmented at the altar, when he celebrated the dreadful sacrifice, then would rivers of tears gush in abundance from his venerable eyes, that would move the most stony and obdurate heart of any of the standers by unto compunction. After mass he would withdraw himself into his cell, where he hath been often ​heard to have had grievous conflicts 'with devils; who oftentimes appearing in a visible shape, would follow him up and down with terrible fury.
In talking of Almighty God his soul would be presently inebriated with divine sweetness, and ascending by degrees from one word to another, as, what! was God incarnated for me? was God made man for me? was God vested with human flesh for me? and the like. He would forthwith break into exclamations, and hurrying himself into his cell, would for the space of above three hours together, lose the use of his senses. One day, a brother that was newly made Priest, practising in the garden to sing mass, when he heard him sing these words of St. John's gospel, (Et verbum caro factum est,) he became enraptured, and remained for a long time in ecstacy.
This, therefore, was ordinary to the friend of God, that when he heard any thing of the humanity of our blessed Saviour, or any devout word of the holy Scripture, it would cause him raptures. Neither could he help them, though he did strive much against them, especially in the presence of others, but his heart would become like melting wax in the midst of his bowels. He was often, in seeing the crucifix, moved with such compassion, that his arms ​would be rapt across, with little clouds glittering about his head.
He would sometimes prophesy, to some the loss of honors, to others sudden death, to others purgatory; which would fall out the very day and hour he told them.
The first time he saw St. Theresa, he told her what contradictions, and afflictions, she suffered from her ghostly fathers, and other spiritual persons, who would needs persuade her, that she was seduced; and, moreover, that she was to suffer much more in the same kind. He likewise foretold what should be the success in the Indies.
# A golden treatise of mental prayer/— his religious simplicity, and mortification of his eyes

CHAPTER III.
OF HIS RELIGIOUS SIMPLICITY, AND MORTIFICATION OF HIS EYES.
But to descend to particulars, wherein his religious simplicity was manifested. He was so absorbed in Almighty God, that he minded nothing of exterior things. When he was a brother, keeping the keys of the pantry, for the space of six months, there were in the pantry grapes and pomegranates, which lay so palpably, that none could choose but see them, but he, for that space, neither saw, nor smelt, much less touched them: being asked why he did not give them unto the brothers, he humbly answered, that he knew of none that were there. Another time, living four years in another cloister, he never took notice of a great tree which stood in the midst of the court, which was obvious to every one's eye. Being a year in another place, and asked what his cell was made of, he answered, he knew not whether it was of stone, or brick, or wood. And a chapel which he frequented above others, yet he knew neither situation, form, or any ornament which did belong thereunto. He was wont to say to blessed Theresa, his ghostly child, that he never knew a brother in ​his monastery, but only by his speech. Moreover, he was so mortified in his eyes, that wheresoever he was, he knew no difference in places, no distance of cells: and, finally, he was a dead man to all exterior things. Neither was this mortification any stupidity of nature, or want of senses, but his continual busying his thoughts upon Almighty God, a more noble, and higher object. Who could but think this chaste child of St. Francis, to have made a covenant with his eyes, not to behold a virgin? and well he might be styled that son of a dove, whose eyes were washed with the milk of innocency. He kept such a continual guard over his eyes, that he never knew any woman by her face. There was a certain noble matron famous for her virtue, who was wont, at Placentia, sometimes to visit the holy Father, for his spiritual counsel, she meeting him at Abula, saluted him, and expressed to him the difficulties of her state; he modestly denied that he ever saw the woman. If ever he opened his eyes, it was in the choir; though he had so good a memory, that he knew most part of the office without book. Being Superior, he did particularly correct this imperfection with severity: knowing nothing to, be more prejudicial to the soul, than to set open those windows, at which doth enter the greater part of sin, that doth defile the heart of man.
# Alabama v. Schmidt

* related portals: Supreme Court of the United States.
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United States Supreme Court
232 U.S. 168
Alabama v. Schmidt
Argued: January 12, 1914. --- Decided: January 26, 1914
Mr. Robert C. Brickell, Attorney General of Alabama, and Mr. R. B. Evins for plaintiff in error.
[Argument of Counsel from page 169 intentionally omitted]
Messrs. J. K. Dixon and John P. Tillman for defendant in error.
[Argument of Counsel from pages 170-171 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).
Public domainPublic domainfalsefalse
# Alabama v. Smith/Dissent Marshall

* Court Documents
* Case Syllabus
* Opinion of the Court
* Dissenting Opinion Marshall
Justice MARSHALL, dissenting.
After successfully challenging the validity of his plea bargain on the ground that the trial judge had misinformed him about the penalties he could face, respondent Smith went to trial. He was convicted and resentenced to a drastically longer sentence than the one he had initially received as a result of his plea bargain. The majority today finds no infirmity in this result. I, however, continue to believe that, "if for any reason a new trial is granted and there is a conviction a second time, the second penalty imposed cannot exceed the first penalty, if respect is had for the guarantee against double jeopardy." North Carolina v. Pearce, 395 U.S. 711, 726-727, 89 S.Ct. 2072, 2089, 23 L.Ed.2d 656 (1969) (Douglas, J., concurring, joined by MARSHALL, J.) (emphasis added). I therefore dissent.

## 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).
Public domainPublic domainfalsefalse
# A treasury of war poetry, British and American poems of the world war, 1914-1919/Invalided

INVALIDED
HE limps along the city street, Men pass him with a pitying glance; He is not there, but on the sweet And troubled plains of France.
Once more he marches with the guns, Reading the way by merry signs, His Regent Street through trenches runs, His Strand among the pines.
For there his comrades jest and fight, And others sleep in that fair land; They call him back in dreams of night To join their dwindling band.
He may not go; on him must lie The doom, through peaceful years to live, To have a sword he cannot ply, A life he cannot give.
Edward Shillito
# A treasury of war poetry, British and American poems of the world war, 1914-1919/Ireland

IRELAND
MOIRA'S KEENING
O MOUNTAINS of Erin, Your beauty is fled; Beyond you, in Flanders, My darling lies dead.
Through the dunes and the grasses Bespattered with blood, They bore him; and round him, Bareheaded, they stood,
While the chaplain in khaki Was reading a prayer, And the wind for his keening Was moaning an air.
O son of grey Connaught, No more shall we stand By the dark lough at evening, My hand in your hand,
And talk of a houseen To hold you and me, The scent of the heather, The gorse on the lea.
Yet, bridegroom of mine, You are waiting afar, Past the peak and the blueness, The shine of yon star,
# A treasury of war poetry, British and American poems of the world war, 1914-1919/In Time of "The Breaking of Nations"

IN TIME OF "THE BREAKING OF NATIONS"
I
ONLY a man harrowing clods In a slow silent walk With an old horse that stumbles and nods Half asleep as they stalk.
II
Only thin smoke without flame From the heaps of couch-grass; Yet this will go onward the same Though Dynasties pass.
III
Yonder a maid and her wight Come whispering by: War's annals will fade into night Ere their story die.
Thomas Hardy
1915.