OpenLLM-France/wikimedia huggingface dataset:
# Men-at-the-Bar/Courthope, George John

​Courthope, George John, M.A. Christ Church, Oxon, from Eton, a member of the South-eastern circuit, J.P. Kent, It.-col. 1st Cinque Ports volunteers since 1878, a student of the Inner Temple 28 Jan., 1870 (then aged 21), called to the bar 6 June, 1874 (eldest son of George Campion Courthope, Esq., of Whiligh, Sussex); born 3 Nov., 1848; married 21 Sept., 1876, Elinor Sarah, 2nd dau. of Lt.-Col. Edward Loyd of Lillesden, Hawkhurst, Kent, and has issue (see Foster's Peerage, V. Overstone).
    Sprivere, Horsmonden, Staplehurst, Kent.
# Men-at-the-Bar/Courthope-Munroe, Henry

​Courthope-Munroe, Henry, B.A., Trin. Hall, Camb., 1881, abandoned his patronymic Isaacs, a student of the Inner Temple 8 Nov., 1880 (then aged 20), called to the bar 6 June, 1883 (only son of Lewis Henry Isaacs, of London, F.R.I.B.A.); born , 1860.
    23, Ellingham Road, Shepherd's Bush, W.; 3, Stone Buildings, Lincoln's Inn, W.C.
# New Poems (Yeats)/Lapis Lazuli

{(For Harry Clifton)}
I HAVE heard that hysterical women say They are sick of the palette and fiddle-bow. Of poets that are always gay, For everybody knows or else should know That if nothing drastic is done Aeroplane and Zeppelin will come out. Pitch like King Billy bomb-balls in Until the town lie beaten flat.
All perform their tragic play, There struts Hamlet, there is Lear, That's Ophelia, that Cordelia; Yet they, should the last scene be there, The great stage curtain about to drop, If worthy their prominent part in the play, Do not break up their lines to weep. They know that Hamlet and Lear are gay; Gaiety transfiguring all that dread. All men have aimed at, found and lost; Black out; Heaven blazing into the head: Tragedy wrought to its uttermost. Though Hamlet rambles and Lear rages, And all the drop-scenes drop at once Upon a hundred thousand stages, It cannot grow by an inch or an ounce.
On their own feet they came, or On shipboard,' Camel-back; horse-back, ass-back, mule-back, Old civilisations put to the sword. Then they and their wisdom went to rack: No handiwork of Callimachus, Who handled marble as if it were bronze, Made draperies that seemed to rise When sea-wind swept the corner, stands; His long lamp-chimney shaped like the stem Of a slender palm, stood but a day; All things fall and are built again, And those that build them again are gay.
Two Chinamen, behind them a third, Are carved in Lapis Lazuli, Over them flies a long-legged bird, A symbol of longevity; The third, doubtless a serving-man, Carries a musical instrument.
Every discoloration of the stone, Every accidental crack or dent, Seems a water-course or an avalanche, Or lofty slope where it still snows Though doubtless plum or cherry-branch Sweetens the little half-way house Those Chinamen climb towards, and I Delight to imagine them seated there; There, on the mountain and the sky, On all the tragic scene they stare. One asks for mournful melodies; Accomplished fingers begin to play. Their eyes mid many wrinkles, their eyes, Their ancient, glittering eyes, are gay.
# New Poems (Yeats)/Parnell

PARNELL came down the road, he said to a cheering man: 'Ireland shall get her freedom and you still break stone.'
# New Poems (Yeats)/Roger Casement

I SAY that Roger Casement Did what he had to do. He died upon the gallows, But that is nothing new.
Afraid they might be beaten Before the bench of Time, They turned a trick by forgery And blackened his good name.
A perjurer stood ready To prove their forgery true; They gave it out to all the world, And that is something new;
For Spring Rice had to whisper it, Being their Ambassador, And then the speakers got it And writers by the score.
Come Tom and Dick, come all the troop That cried it far and wide, Come from the forger and his desk, Desert the perjurer's side;
Come speak your bit in public That some amends be made To this most gallant gentleman That is in quicklime laid.
# New Poems (Yeats)/Beautiful Lofty Things

BEAUTIFUL lofty things:
O'Leary's noble head; My father upon the Abbey stage, before him a raging crowd: 'This Land of Saints,' and then as the applause died out, 'Of plaster Saints'; his beautiful mischievous head thrown back. Standish O'Grady supporting himself between the tables Speaking to a drunken audience high nonsensical words; Augusta Gregory seated at her great ormolu table, Her eightieth winter approaching: 'Yesterday he threatened my life. I told him that nightly from six to seven I sat at this table, The blinds drawn up'; Maud Gonne at Howth station waiting a train, Pallas Athene in that straight back and arrogant head: All the Olympians; a thing never known again.
# New Poems (Yeats)/Colonel Martin

COLONEL MARTIN
I THE Colonel went out sailing, He spoke with Turk and Jew, With Christian and with Infidel, For all tongues he knew. 'O what's a wifeless man?' said he, And he came sailing home. He rose the latch and went upstairs And found an empty room. The Colonel went out sailing.
II 'I kept her much in the country And she was much alone, And though she may be there,' he said, 'She may be in the town. She may be all alone there, For who can say?' he said. 'I think that I shall find her In a young man's bed.' The Colonel went out sailing.
III The Colonel met a pedlar, Agreed their clothes to swop, And bought the grandest jewelry In a Galway shop, Instead of thread and needle put jewelry in the pack, Bound a thong about his hand, Hitched it on his back. The Colonel went out sailing.
IV The Colonel knocked on the rich man's door, 'I am sorry,' said the maid, 'My mistress cannot see these things, But she is still abed, And never have I looked upon Jewelry so grand.' 'Take all to your mistress,' And he laid them on her hand. The Colonel went out sailing.
V And he went in and she went on And both climbed up the stair, And O he was a clever man, For he his slippers wore. And when they came to the top stair He ran on ahead, His wife he found and the rich man In the comfort of a bed. The Colonel went out sailing.
VI The Judge at the Assize Court, When he heard that story told, Awarded him for damages Three kegs of gold. The Colonel said to Tom his man, 'Harness an ass and cart, Carry the gold about the town, Throw it in every part.' The Colonel went out sailing.
VII And there at all street-corners A man with a pistol stood, And the rich man had paid them well To shoot the Colonel dead; But they threw down their pistols And all men heard them swear That they could never shoot a man Did all that for the poor. The Colonel went out sailing.
VIII 'And did you keep no gold, Tom? You had three kegs,' said he. 'I never thought of that, Sir.' 'Then want before you die.' And want he did; for my own grand-dad Saw the story's end, And Tom make out a living From the seaweed on the strand. The Colonel went out sailing.
# New Poems (Yeats)/Sweet Dancer

THE girl goes dancing there On the leaf-sown, new-mown, smooth Grass plot of the garden; Escaped from bitter youth, Escaped out of her crowd, Or out of her black cloud. Ah, dancer, ah, sweet dancer!
If strange men come from the house To lead her away, do not say That she is happy being crazy; Lead them gently astray; Let her finish her dance, Let her finish her dance. Ah, dancer, ah, sweet dancer.!
# New Poems (Yeats)/The Chambermaid's First Song

HOW came this ranger
Now sunk in rest,
Stranger with stranger,
On my cold breast?
What's left to sigh for?
Strange night has come;
God's love has hidden him
Out of all harm,
Pleasure has made him
Weak as a worm.
# New Poems (Yeats)/The Chambermaid's Second Song

<poem> FROM pleasure of the bed, Dull as a worm, His rod and its butting head Limp as a worm, His spirit that has fled Blind as a worm.
# New Poems (Yeats)/Come Gather Round Me Parnellites

COME gather round me Parnellites, And praise our chosen man; Stand upright on your legs awhile, Stand upright while you can, For soon we lie where he is laid, And he is underground; Come fill up all those glasses And pass the bottle round.
And here's a cogent reason, And I have many more, He fought the might of England And saved the Irish poor, Whatever good a farmer's got He brought it all to pass; And here's another reason, That Parnell loved a lass.
And here's a final reason, He was of such a kind Every man that sings a song Keeps Parnell in his mind. For Parnell was a proud man, No prouder trod the ground, And a proud man's a lovely man, So pass the bottle round.
The Bishops and the party That tragic story made, A husband that had sold his wife And after that betrayed; But stories that live longest Are sung above the glass, And Parnell loved his country And Parnell loved his lass.
# New Poems (Yeats)/Imitated from the Japanese

A MOST astonishing thing— Seventy years have I lived;
(Hurrah for the flowers of Spring, For Spring is here again.)
Seventy years have I lived No ragged beggar-man, Seventy years have I lived, Seventy years man and boy, And never have I danced for joy.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Holy Trinity/Book VII/Chapter 2

Chapter 1.—It is Shown by Reason that in God Three are Not Anything Greater Than One Person.
2. For we say that in this Trinity two or three persons are not anything greater than one of them; which carnal perception does not receive, for no other reason except because it perceives as it can the true things which are created, but cannot discern the truth itself by which they are created; for if it could, then the very corporeal light would in no way be more clear than this which we have said. For in respect to the substance of truth, since it alone truly is, nothing is greater, unless because it more truly is. But in respect to whatsoever is intelligible and unchangeable, no one thing is more truly than another, since all alike are unchangeably eternal; and that which therein is called great, is not great from any other source than from that by which it truly is. Wherefore, where magnitude itself is truth, whatsoever has more of magnitude must needs have more of truth; whatsoever therefore has not more of truth, has not also more of magnitude. Further, whatsoever has more of truth is certainly more true, just as that is greater which has more of magnitude; therefore in respect to the substance of truth that is more great which is more true. But the Father and the Son together are not more truly than the Father singly, or the Son singly. Both together, therefore, are not anything greater than each of them singly. And since also the Holy Spirit equally is truly, the Father and Son together are not anything greater than He, since neither are they more truly. The Father also and the Holy Spirit together, since they do not surpass the Son in truth (for they are not more truly), do not surpass Him either in magnitude. And so the Son and the Holy Spirit together are just as great as the Father alone, since they are as truly. So also the Trinity itself is as great as each several person therein. For where truth itself is magnitude, that is not more great which is not more true: since in regard to the essence of truth, to be true is the same as to be, and to be is the same as to be great; therefore to be great is the same as to be true. And in regard to it, therefore, what is equally true must needs also be equally great.

## Footnotes

* ↑ [In this and the following chapter, the meaning of Augustin will be clearer, if the Latin “veritas,” “vera,” and “vere,” are rendered occasionally, by “reality,” “real,” and “really.” He is endeavoring to prove the equality of the three persons, by the fact that they are equally real (true), and the degree of their reality (truth) is the same. Real being is true being; reality is truth. In common phraseology, truth and reality are synonymous.—W.G.T.S.]
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Holy Trinity/Book VII/Chapter 1

Preface.—The Conclusion of What Has Been Said Above. The Rule to Be Observed in the More Difficult Questions of the Faith.
We have said elsewhere that those things are predicated specially in the Trinity as belonging severally to each person, which are predicated relatively the one to the other, as Father and Son, and the gift of both, the Holy Spirit; for the Father is not the Trinity, nor the Son the Trinity, nor the gift the Trinity: but what whenever each is singly spoken of in respect to themselves, then they are not spoken of as three in the plural number, but one, the Trinity itself, as the Father God, the Son God, and the Holy Spirit God; the Father good, the Son good, and the Holy Spirit good; and the Father omnipotent, the Son omnipotent, and the Holy Spirit omnipotent: yet neither three Gods, nor three goods, nor three omnipotents, but one God, good, omnipotent, the Trinity itself; and whatsoever else is said of them not relatively in respect to each other, but individually in respect to themselves. For they are thus spoken of according to essence, since in them to be is the same as to be great, as to be good, as to be wise, and whatever else is said of each person individually therein, or of the Trinity itself, in respect to themselves. And that therefore they are called three persons, or three substances, not in order that any difference of essence may be understood, but that we may be able to answer by some one word, should any one ask what three, or what three things? And that there is so great an equality in that Trinity, that not only the Father is not greater than the Son, as regards divinity, but neither are the Father and Son together greater than the Holy Spirit; nor is each individual person, whichever it be of the three, less than the Trinity itself. This is what we have said; and if it is handled and repeated frequently, it becomes, no doubt, more familiarly known: yet some limit, too, must be put to the discussion, and we must supplicate God with most devout piety, that He will open our understanding, and take away the inclination of disputing, in order that our minds may discern the essence of the truth, that has neither bulk nor moveableness. Now, therefore, so far as the Creator Himself aids us in His marvellous mercy, let us consider these subjects, into which we will enter more deeply than we entered into those which preceded, although they are in truth the same; preserving the while this rule, that what has not yet been made clear to our intellect, be nevertheless not loosened from the firmness of our faith.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Holy Trinity/Book VII/Chapter 10

Chapter 9.—Our Love of the Righteous is Kindled from Love Itself of the Unchangeable Form of Righteousness.
13. For why is it, pray, that we burn when we hear and read, “Behold, now is the accepted time; behold, now is the day of salvation: giving no offense in anything, that the ministry be not blamed: but in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labors, in watchings, in fastings; by pureness, by knowledge, by long-suffering, by kindness, by the Holy Ghost, by love unfeigned, by the word of truth, by the power of God, by the armor of righteousness on the right hand and on the left, by honor and dishonor, by evil report and good report: as deceivers, and yet true; as unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed; as sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things?” Why is it that we are inflamed with love of the Apostle Paul, when we read these things, unless that we believe him so to have lived? But we do not believe that the ministers of God ought so to live because we have heard it from any one, but because we behold it inwardly within ourselves, or rather above ourselves, in the truth itself. Him, therefore, whom we believe to have so lived, we love for that which we see. And except we loved above all else that form which we discern as always steadfast and unchangeable, we should not for that reason love him, because we hold fast in our belief that his life, when he was living in the flesh, was adapted to, and in harmony with, this form. But somehow we are stirred up the more to the love of this form itself, through the belief by which we believe some one to have so lived; and to the hope by which we no more at all despair, that we, too, are able so to live; we who are men, from this fact itself, that some men have so lived, so that we both desire this more ardently, and pray for it more confidently. So both the love of that form, according to which they are believed to have lived, makes the life of these men themselves to be loved by us; and their life thus believed stirs up a more burning love towards that same form; so that the more ardently we love God, the more certainly and the more calmly do we see Him, because we behold in God the unchangeable form of righteousness, according to which we judge that man ought to live. Therefore faith avails to the knowledge and to the love of God, not as though of one altogether unknown, or altogether not loved; but so that thereby He may be known more clearly, and loved more steadfastly.

## Footnotes

* ↑ 2 Cor. vi. 2–10
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Holy Trinity/Book VII

Book VIII.
Explains and proves that not only the Father is not greater than the Son, but neither are both together anything greater than the Holy Spirit, nor any two together in the same trinity anything greater than one, nor all three together anything greater than each severally. It is then shown how the nature itself of God may be understood from our understanding of truth, and from our knowledge of the supreme good, and from the innate love of righteousness, whereby a righteous soul is loved even by a soul that is itself not yet righteous. But it is urged above all, that the knowledge of God is to be sought by love, which God is said to be in the Scriptures; and in this love is also pointed out the existence of some trace of a trinity.

## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Holy Trinity/Book VII/Chapter 11

Chapter 10.—There are Three Things in Love, as It Were a Trace of the Trinity.
14. But what is love or charity, which divine Scripture so greatly praises and proclaims, except the love of good? But love is of some one that loves, and with love something is loved. Behold, then, there are three things: he that loves, and that which is loved, and love. What, then, is love, except a certain life which couples or seeks to couple together some two things, namely, him that loves, and that which is loved? And this is so even in outward and carnal loves. But that we may drink in something more pure and clear, let us tread down the flesh and ascend to the mind. What does the mind love in a friend except the mind? There, then, also are three things: he that loves, and that which is loved, and love. It remains to ascend also from hence, and to seek those things which are above, as far as is given to man. But here for a little while let our purpose rest, not that it may think itself to have found already what it seeks; but just as usually the place has first to be found where anything is to be sought, while the thing itself is not yet found, but we have only found already where to look for it; so let it suffice to have said thus much, that we may have, as it were, the hinge of some starting-point, whence to weave the rest of our discourse.
# My Old Tunes

The organ grinder's songs from "The starlight express"
   My old tunes are ra-ther bro-ken,
   And they come from far a-way,
   Bring-ing just a lit-tle to-ken
   Of a long for-got-ten day;
   When the chil-dren came to lis-ten,
   T’oth-er side the gar-den fence,
   And my heart leapt out of pris-on,
   At the gift⁠—of sev-en pence!
   Just be-yond the hay-stack’s sha-dow,
   Long a-go that leaf-y June,
   How they danced about the mea-dow
   At the ris-in’ of the moon!
   While from out a rail-way car-riage,
   Stand-ing rea-dy and a-light,
   Stepped their guests as to a mar-riage
   Asked to dine⁠—and stay the night!
   Sweep and Laugh-er danced to-geth-er,
   And a man who had a lamp
   Ca-pered light-ly as a fea-ther
   With a la-zy look-ing tramp;
   When a voice dis-turbed the Lan-cers:
   “Chil-dren, come, it’s time for bed”
   “Rail-way car-riages, Sprites and Dancers
   Flew up⁠—to the stars instead!
   Now I am a Con-stel-la-tion,
   Free from ev-’ry earth-ly care,
   Play-ing night-ly at my sta-tion
   For the Big and Lit-tle Bear.
   But my tunes are still en-tranc-ing
   As that night in leaf-y June,
   When I caught the chil-dren dan-cing
   With the Sprites be-neath the moon!
   Still the children come to hear me
   In the lane or din-gy street;
   Still the hea-vy pavement near me
   Flutters to their hap-py feet;
   For my tunes are ne’er for-got-ten,
   And they bring the scent of musk;
   Grown up folk may call ’em rot-ten,
   But I’m looked⁠—for when it’s dusk!
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 1951, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 72 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
# My Only Jo and Dearie

* "My Only Jo and Dearie" in Mill, mill, o (1817)
* "My only jo and dearie, O" in The Book of Scottish Song (1843), edited by Alexander Whitelaw
# My Own Shall Come to Me

* "My Own shall come to me", in The Riverside song book (1893)
* "My Own Shall Come to Me", in Poems That Every Child Should Know (1904), edited by Mary Elizabeth Burt
# My Peggy is a Young Thing

* "My Peggy is a Young Thing", in The Blue Bonnets o'er the Border (n.d.), a chapbook printed in Stirling
* "The wauking o' the fauld", in Lewie Gordon (n.d.), a chapbook printed in Glasgow
* "My Peggy is a young thing", in York, you're wanted (1823), a chapbook printed in Edinburgh
* "The Waukin' o' the Fauld", in The Book of Scottish Song (1843), edited by Alexander Whitelaw
# My People: Stories of the Peasantry of West Wales

First published in 1915. The book was designed to shock and was highly controversial at the time—there was even a move to ban it. Many Welsh readers considered the author to have betrayed his homeland with this work.
MY PEOPLE
MY PEOPLE
STORIES OF THE PEASANTRY OF WEST WALES
BY CARADOC EVANS
LONDON: ANDREW MELROSE, LTD. 3 YORK STREET, COVENT GARDEN, W.C.
CONTENTS :
| I. | A Father in Sion | 3 |
| II. | A Heifer Without Blemish | 23 |
| III. | The Way of the Earth | 41 |
| IV. | The Talent Thou Gavest | 65 |
| V. | The Glory That Was Sion’s | 85 |
| VI. | The Devil in Eden | 105 |
| VII. | The Woman who Sowed Iniquity | 121 |
| VIII. | A Just Man in Sodom | 143 |
| IX. | Be This her Memorial | 161 |
| X. | The Redeemer | 175 |
| XI. | As it is Written | 193 |
| XII. | A Bundle of Life | 213 |
| XIII. | Greater than Love | 233 |
| XIV. | Lamentations | 249 |
| XV. | The Blast of God | 265 |
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 1945, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 78 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