OpenLLM-France/wikimedia huggingface dataset:
# Ode, Supposed to be Written on the Marriage of a Friend

Thou magic lyre, whose fascinating sound  Seduc'd the savage monsters from their cave, Drew rocks and trees, and forms uncouth around,  And bade wild Hebrus hush his list'ning wave; No more thy undulating warblings flow O'er Thracian wilds of everlasting snow!
Awake to sweeter sounds, thou magic lyre,  And paint a lover's bliss - a lover's pain! Far nobler triumphs now thy notes inspire, -  For see, Euridice attends thy strain; Her smile, a prize beyond the conjuror's aim - Superior to the cancell'd breath of fame.
From her sweet brow to chase the gloom of care,  To check that tear that dims the beaming eye, To bid her heart the rising sigh forbear,  And flush her orient cheek with brighter joy, In that dear breast soft sympathy to move, And touch the springs of rapture and of love!
Ah me! how long bewilder'd and astray,  Lost and benighted, did my footsteps rove, Till, sent by heav'n to cheer my pathless way,  A star arose - the radiant star of love. The God propitious join'd our willing hands, And Hymen wreath'd us in his rosy bands.
Yet not the beaming eye, or placid brow,  Or golden tresses, hid the subtle dart; To charms superior far than those I bow,  And nobler worth enslaves my vanquish'd heart; The beauty, elegance, and grace combin'd, Which beam transcendent from that angel mind;
While vulgar passions - meteors of a day,  Expire before the chilling blasts of age, Our holy flame, with pure and steady ray,  Its glooms shall brighten, and its pangs assuage; By Virtue (sacred vestal) fed, shall shine, And warm our fainting souls with energy divine.
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
# October (Bryant)

Ay, thou art welcome, heaven's delicious breath! When woods begin to wear the crimson leaf, And suns grow meek, and the meek suns grow brief And the year smiles as it draws near its death. Wind of the sunny south! oh, still delay In the gay woods and in the golden air, Like to a good old age released from care, Journeying, in long serenity, away. In such a bright, late quiet, would that I Might wear out life like thee, 'mid bowers and brooks And dearer yet, the sunshine of kind looks, And music of kind voices ever nigh; And when my last sand twinkled in the glass, Pass silently from men, as thou dost pass.
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
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book V/Chapter 29

Epistle LVI.
To Marinianus, Bishop.
Gregory to Marinianus, Bishop of Ravenna.
Moved by the benevolence of the Apostolical See and the order of ancient custom, we have thought fit to grant the use of the pallium to thy Fraternity, who art known to have undertaken the office of government in the Church of Ravenna. And remember thou to use it in no other way but in the proper Church of thy city, when the sons (i.e. laity) have been already dismissed, as thou art proceeding from the audience chamber to celebrate the sacred solemnities of mass; but, when mass is finished, thou wilt take care to lay it by again in the audience chamber. But outside the Church, we do not allow thee to use it any more, except four times in the year, in the litanies which we named to thy predecessor John; giving thee at the same time this admonition; that, as through the Lord’s bounty thou hast obtained from us the use of an adornment of this kind to the honour of the priestly office, so thou strive to adorn also the office undertaken by thee to the glory of Christ with probity of manners and of deeds. For thus wilt thou be conspicuous for two adornments answering to each other, if with such a vesture of the body as this the good qualities also of thy soul agree. For all privileges also which appear evidently to have been formerly granted to thy Church we confirm by our authority, and decree that they continue inviolate.

## Footnotes

* ↑ With regard to the use of the pallium claimed by, and allowed to, John, the preceding bishop of Ravenna, see III. 56, 57; V. 11, 15. For further contentions with Marinianus on the subject, see VI. 34, 61.
* ↑ Salutatario: called in previous letters to Archbishop John, secretarium. See III. 56, note 2.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book V/Chapter 3

Epistle V.
To Dominicus, Bishop.
Gregory to Dominicus, Bishop of Carthage.
Prosper your delegate (responsalis), the bearer of these presents, has been with us, and after other expressions of your charity handed us your second letters with an allegation of the imperial commands, and a paper giving an account of the synod that has been held among you. Having read all, we rejoiced for your pastoral zeal, and that our most pious lords had given no ear to the calumnies of venal persons brought against you on the plea of religion; but especially that your Fraternity has so taken pains to preserve the African province as in no wise to neglect to restrain with priestly fervour the devious sects of heretics; concerning the quieting of whom we remember having laid down the law so fully, even before consulting the letters of your Charity, that we do not believe that anything needs to be said again in reply to you about them. Although, however, this is so, and though we desire all heretics to be repressed always with vigour and reason by catholic priests, yet, on looking thoroughly into what has been done among you, we are in fact apprehensive lest offence should thereby be caused (which thing may the Lord avert) to the primates of other councils. For at the conclusion of your acts you have promulged a sentence, in which, while ordering the searching out of those heretics, you have brought in that those who neglect the duty are to be punished by forfeiture of their possessions and dignities. It is therefore best, most dear brother, that, in dealing with matters outside ourselves that require correction, charity among ourselves should first be preserved, and that we should be subject in mind (as I judge to be peculiarly proper to your Gravity) even to persons below us in dignity. For you will then more advantageously meet the errors of heretics with your whole united powers when, as befits your priesthood, you study to keep ecclesiastical concord among yourselves.

## Footnotes

* ↑ This had been a synod held at Carthage for the suppression of the Donatists. Cf. I. 74, note 8. Gregory, while fully approving, as he shows elsewhere, of strict enforcement of the imperial laws against them, expresses fear in this epistle lest the council lately held might have gone too far, so as to endanger the unity of the African Church, in exceeding the decrees of synods that had been held elsewhere, and especially in ordering severe measures against bishops or others who might be remiss in the work of suppressing heresy.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book V/Chapter 23

Epistle XLVIII.
To Andrew, Scholasticus.
Gregory to Andrew, &c.
We have been desirous of carrying out the wish of the most excellent the lord Patrician as to the person of Donatus, the archdeacon; but, seeing that it is very dangerous to the soul to lay hands on any one rashly, we took care to examine by a thorough investigation into his life and deeds. And, since many things have been discovered, as we have written to the said lord Patrician, which remove him far from the episcopate, we, fearing the judgment of God, have not thought fit to consent to his ordination. But neither have we presumed to ordain John, the presbyter, who is ignorant of the psalms, since this circumstance certainly shewed him to be too little in earnest about himself.  These, then, being excluded, when we had urged the parties to choose some one from among their own people, and they declared that they had no one fit for this office, and when we together with them were the more distressed, they at length, with one common voice and consent, repeatedly solicited our venerable brother the presbyter Marinianus, who they learnt had been associated with me for a long time in a monastery. He, shrinking from the office, was at last, by various means, with difficulty persuaded to give assent to their petition. And, since we were well acquainted with his life, and knew him to be solicitous in winning souls, we did not delay his ordination. Let, therefore, your Glory receive him as is
becoming, and extend to his newness the aid of your succour. For to all, as you know, newness in any office whatever is very trying. But I have great confidence that Almighty God, who has vouchsafed to put him over His flock, will both stimulate him to give heed to what is inward, and comfort him with the loving-kindness of His grace for administering what is outward. But, inasmuch as, after his long enjoyment of quiet, his newness, as we have before said, will without doubt expose him to perturbation, I beg that, when he shall come to you flying from the whirlwinds of secular storms, he may always find in your heart a haven of rest, and be cheered by the boon of your charity. But you will soon learn how much you will find yourselves able to agree; for he comes unwillingly to the episcopate.

## Footnotes

* ↑ On the term “Scholasticus,” see V. 36, note 9. It appears from this and other epistles that persons thus designated were addressed as “Gloria vestra.” The “Patrician” mentioned in this letter as having recommended the Archdeacon Donatus to succeed John as Archbishop of Ravenna, was Romanus Patricius, Exarch of Italy, who died a.d. 598. He is often addressed or referred to in the Epistles. See Index.
* ↑ See above V. 23.
* ↑ For subsequent notices of Marinianus, see Index.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book V/Chapter 24

Epistle XLIX.
To Leander, Bishop.
Gregory to Leander, Bishop of Hispalis (Seville).
With what ardour I am athirst to see thee thou readest in the tables of thine own heart, since thou lovest me exceedingly. But since I cannot see thee, separated as thou art from me by long tracts of country, I have done what charity towards thee dictated, namely to transmit to thy Holiness, on the arrival here of our common son Probinus the presbyter, the book of Pastoral Rule, which I wrote at the commencement of my episcopate, and the books which thou knewest I had already composed on the exposition of the blessed Job. Some sheets indeed of the third and fourth parts of that work I have not sent to thy Charity, having already given those sheets only of the said parts to monasteries. These, then, which I send let thy Holiness earnestly peruse, and more earnestly deplore my sins, lest it be to my more serious blame that I am seen as it were to know what I omit to do. But with how great tumults of business I am oppressed in this Church the very brevity of my epistle will signify to thy Charity, seeing that I say so little to him whom more than all I love.
# Of the Imitation of Christ/Book IV/Chapter XIII

CHAPTER XIII.
THAT THE DEVOUT SOUL OUGHT WITH THE WHOLE HEART TO SEEK UNION WITH CHRIST IN THE SACRAMENT.
LORD, how shall I obtain favour to find Thee alone and by Thyself, to open unto Thee my whole heart, and to enjoy Thee even as my soul desireth? that henceforth none may look upon me, nor any creature move me, nor have regard to me, but that thou alone mayest speak unto me, and I to thee, as the beloved is wont to speak to his beloved, and a friend to rejoice with his friend.
This I beg, this I long for, that I may be wholly united unto Thee, and may withdraw my heart from all created things, and may learn more and more by means of this sacred communion to relish things heavenly.
O Lord God, when shall I be wholly united to Thee, and absorbed by Thee, and become altogether forgetful of myself?
Thou in me, and I in Thee; so also grant that we may both continue together in one.
2. Verily, Thou art my beloved, the choicest amongst thousands, in Whom my soul is well pleased to dwell all the days of her life.
Verily, Thou art my peacemaker, in Whom is highest peace and true rest, out of whom is labour and sorrow and infinite misery.
​Verily, Thou art a God that hidest Thyself, and Thy counsel is not with the wicked, but Thy speech is with the humble and simple of heart.
O how sweet is Thy spirit, O Lord, Who to the end Thou mightest shew forth Thy sweetness toward Thy children, dost vouchsafe to feed them with the bread which is full of all sweetness, even that which cometh down from heaven.
Surely there is no other nation so great, that hath God so nigh unto them, as Thou our God art present to all Thy faithful ones.
3. For what other nation is there of such high renown as the Christian people?
Or what creature under heaven is there so beloved, as the devout soul, into which God Himself entereth, to nourish it with Himself?
O unspeakable grace! O admirable condescension! O immeasurable love specially bestowed on man!
But what return shall I make to the Lord for this grace, for charity so unparalleled?
There is nothing else that I am able to present more acceptable, than to offer my heart wholly to my God, and to unite it most inwardly unto Him.
When my soul shall be perfectly united unto God, then shall all my inward parts rejoice.
Then will He say unto me, if thou art willing to be with Me, I am willing to be with thee.
And I will answer Him, vouchsafe, O Lord, to remain with me, for I will gladly be with Thee.
This is my whole desire, that my heart be united unto Thee.
# Of the Imitation of Christ/Book IV/Chapter V

CHAPTER V.
OF THE DIGNITY OF THIS SACRAMENT, AND OF THE MINISTERIAL FUNCTION.
F thou hadst the purity of an angel, and the sanctity of S. John Baptist, thou wouldst not be worthy to receive this sacrament, or to administer it.
For it is not within the compass of the deserts of men, that man should consecrate and administer this sacrament of Christ, and receive for food the bread of angels.
Great is this mystery; and great is the dignity of priests to whom is granted that which is not permitted to angels.
For only priests duly ordained in the church have power to celebrate this sacrament, and to consecrate the body of Christ.
The priest is indeed the minister of God, using the ​word of God, by God's command and appointment: yet God is there the principal author, and invisible worker: to Whom all that He shall please is subject.
2. Thou oughtest therefore to believe God Almighty in this most excellent sacrament, rather than thine own sense or any visible sign.
And therefore thou must approach this holy work with fear and reverence.
Consider attentively and see what that is, whereof the ministry is delivered unto thee by the laying on of the bishop's hand.
Behold thou art made a priest, and consecrated to celebrate the Lord's sacrament; take heed now that thou offer this sacrifice to God faithfully and devoutly, and at fit opportunities, and conduct thyself so as thou mayest be without reproof.
Thou hast not lightened thy burden, but art now bound with a straiter band of discipline, and art compelled to a more perfect degree of sanctity.
A priest ought to be adorned with all graces, and to give example of good life to others.
His life and conversation should not be in the common ways of man, but with the angels in heaven, or with the perfect on earth.
3. A priest clad in sacred garments is Christ's deputy, that with all supplication and humility he may beseech God for himself and for the whole people.
Neither ought he to cease from prayer and holy oblation, till he prevail to obtain grace and mercy.
When a priest doth celebrate the holy eucharist, he ​honoureth God, he rejoiceth the angels, he edifieth the church, he helpeth the living, he remembereth the departed, and maketh himself partaker of all good things.
# Of the Imitation of Christ/Book IV/Chapter VI

CHAPTER VI.
AN ENQUIRY CONCERNING SPIRITUAL EXERCISE BEFORE COMMUNION.
HEN I weigh Thy worthiness, O Lord, and mine own vileness, I tremble, and am confounded within myself.
For if I come not unto Thee, I fly from life, and if I unworthily intrude myself, I incur Thy displeasure.
What therefore shall I do, O my God, my helper and my counsellor in all necessity.
2. O teach Thou me the right way, appoint me some brief exercise, suitable to this holy communion.
For it is good for me to know how I ought reverently and religiously to prepare myself for Thee, for the profitable receiving of this sacrament, and for the celebrating so great and divine a sacrifice.
# Of the Imitation of Christ/Book IV/Chapter VIII

CHAPTER VIII.
OF THE OBLATION OF CHRIST ON THE CROSS, AND OF RESIGNATION OF OURSELVES.
S of My own will I offered up Myself unto God the Father for thy sins, My hands were stretched forth on the cross, and My body laid bare, so that nothing remained in Me that was not wholly turned into a sacrifice for the appeasing of the divine majesty.
In like manner oughtest thou also to offer thyself willingly unto Me frequently in the holy communion, as a pure and sacred oblation, with all thy strength and affections, and to the utmost of thine inward faculties.
What do I require of thee more, than that thou study to resign thyself entirely unto Me?
Whatsoever thou givest besides thyself is of no value in My sight, for I seek not thy gifts, but thee.
2. As it would not suffice thee to have all things whatsoever, without Me; so neither can it please Me, whatsoever thou givest, if thou give not thyself.
Offer up thyself unto Me, and give thyself wholly for God, and thine offering will be acceptable.
Behold I offered up Myself wholly unto My Father for thee, and gave My whole body and blood for thy food, that I might be wholly thine, and that thou mightest continue Mine to the end.
But if thou abidest in thyself, and dost not offer ​thyself up freely unto My will, thine oblation is not entire, neither will there be perfect union between us.
Therefore a free offering of thyself into the hands of God ought to go before all thine actions, if thou desire to obtain liberty and grace.
For this cause so few become free and enlightened, because they do not wholly deny themselves.
My sentence standeth sure, "Unless a man forsake all, he cannot be My disciple." If thou therefore desire to be My disciple, offer up thyself unto Me with thy whole heart.
# Of the Imitation of Christ/Book IV/Chapter XII

CHAPTER XII.
THAT HE WHO IS ABOUT TO COMMUNICATE OUGHT TO PREPARE HIMSELF WITH GREAT DILIGENCE.
AM the lover of purity and the giver of all sanctity.
I seek a pure heart, and there is the place of My rest.
Make ready for Me a large upper room furnished, and I will keep the passover at thy house with My disciples.
If thou wilt have Me come unto thee, and remain with thee, purge out the old leaven, and make clean the habitation of thy heart.
Shut out the world, and all the throng of sins; sit thou as it were a sparrow alone upon the house-top, and think over thy transgressions in the bitterness of thy soul.
For every one that loveth will prepare the best and fairest place for his beloved; for herein is known the affection of him that entertaineth his beloved.
​2. Know thou notwithstanding, that the merit of no action of thine is able to make this preparation sufficient, although thou shouldst prepare thyself during a whole year.
But it is out of My mere grace and favour that thou art permitted to come to My table. As if a beggar were invited to a rich man's dinner and he hath no other return to make to him for his benefits, but to humble himself and give him thanks.
Do what lieth in thee, and do it diligently; not for custom, not for necessity; but with fear and reverence and affection receive the body and blood of thy beloved Lord, when He vouchsafeth to come unto thee.
I am He that have called thee, I have commanded it to be done, I will supply what is wanting in thee; come Thou and receive Me.
3. When I bestow on thee the grace of devotion, give thanks to thy God; not because thou art worthy, but because I have had mercy on thee.
If thou have it not, but rather dost feel thyself dry: be instant in prayer, sigh and knock, and give not over until thou have received some crumb or drop of saving grace.
Thou hast need of Me, I have no need of thee.
Neither comest thou to sanctify Me, but I come to sanctify and make thee holy.
Thou comest that thou mayest be sanctified by Me, and united unto me, that thou mayest receive new grace, and be stirred up anew to amendment of life.
Do not neglect this grace, but prepare thy heart ​with all diligence, and receive thy beloved into thy soul.
4. Thou oughtest not only to prepare thyself to devotion before communion, but carefully also to preserve thyself therein, after thou hast received this sacrament.
Nor is the careful guard of thyself afterwards less required, than devout preparation before.
For a good guard afterwards is the best preparation again for the obtaining of greater grace.
For if a person gives himself up at once too much to outward consolations, he is rendered thereby greatly indisposed to devotion.
Beware of much talk, remain in some secret place, and enjoy thy God; for thou hast Him, Whom all the world cannot take from thee.
I am He to Whom thou oughtest wholly to give up thyself that so thou mayest now live the rest of thy time, not in thyself, but in Me, and be free from all anxiety.
# Of the Imitation of Christ/Book IV/Chapter XIV

CHAPTER XIV.
OF THE FERVENT DESIRE OF SOME DEVOUT PERSONS TO RECEIVE THE BODY AND BLOOD OF CHRIST.
HOW great is the abundance of Thy goodness, O Lord, which Thou hast laid up for them that fear Thee!
When I call to mind some devout persons, who approach to this Thy sacrament, O Lord, with the greatest devotion and affection, I am oftentimes confounded and blush within myself, that I come with such lukewarmness, yea, coldness, to Thine altar and the table of sacred communion.
I grieve that I remain so dry, and without hearty affection; that I am not wholly inflamed in Thy presence, O my God, and not so earnestly drawn and affected as many devout persons, who out of a vehement desire of the holy communion, and strong affection of heart could not restrain themselves from weeping. And these with desire both of soul and body, earnestly longed after Thee, O God, the fountain of life: not being otherwise able to satisfy their hunger, but by receiving Thy body and blood with all delight and spiritual eagerness.
2. O the truly ardent faith of such a clear evidence of Thy sacred presence!
For they truly know their Lord in the breaking of bread, whose heart within them so vehemently ​burneth, whilst Thou, blessed Jesu, dost walk and converse with them.
Such affection and devotion as this, love and fervency so vehement, are too often far from me.
Be Thou favourable unto me, merciful Jesu, sweet and gracious Lord, and grant to me, Thy poor needy creature, sometimes at least in this holy communion to feel if it be but a small portion of Thy hearty love, that my faith may become more strong, my hope in Thy goodness be increased, and that charity once perfectly kindled within me, may never decay.
3. Thy mercy is able to grant me the grace which I long for, in the day when it shall please Thee to visit me most mercifully with the spirit of fervour.
For although I burn not with such vehement desire as those who are so specially devoted to Thee; yet notwithstanding by Thy grace I long for this great and hearty desire, praying from the heart that I may participate with all such Thy fervent lovers, and be numbered with them in their holy company.