OpenLLM-France/wikimedia huggingface dataset:
# New minstrel/Banks of Allan Water

BANKS OF ALLAN WATER.
On the banks of Allan water, When the sweet spring time did fall, Was the Miller's lovely daughter, Fairest of them all. For his bride a soldier sought her, And a wining tongue had he; On the banks of Allan water, None so gay as she.
On the banks of Allan water, When brown Autumn spread its store, There I saw the Miller's daughter; But she smiled no more. For the summer grief had brought her, And her soldier false was he, On the banks of Allan water, None so sad as she.
On the banks of Allan water, When the winter snow fell fast, Still was seen the Miller's daughter, Chilling blew the blast. But the Miller's lovely daughter, Both from cold and care was free— On the banks of Allan water, There a corse lay she!
# New minstrel/Begone dull care

BEGONE DULL CARE.
Begone, dull care! I prithee begone from me; Begone, dull care! thou and I can never agree. Long time hast thou been tarrying here, And fain thou wouldst me kill; But i' faith! dull care, Thou never shalt have thy will.
Too much care will make a young man grey; And too much care will turn an old man to clay, My wife shall dance, and I will sing, So merrily pass the day; For I hold it one of the wisest things. To drive dull care away.
# New Jersey v. Wright

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
117 U.S. 648
New Jersey v. Wright
Argued: April 12, 1886. ---

## 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
# New Lamp Chimney Company v. Ansonia Brass and Copper Company

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
91 U.S. 656
New Lamp Chimney Company v. Ansonia Brass and Copper Company
ERROR to the Supreme Court of the State of New York.
The case was argued by Mr. J. M. Martin for the plaintiff in error, and by Mr. D. D. Lord for the defendant in error.
MR. JUSTICE CLIFFORD 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
# New Lamps for Old

* related authors: Arthur Rackham.
* sister projects: Wikipedia article, Commons category, quotes, Wikidata item.
From Cassell’s Magazine, volume 29.
WAS Christmas-tide, and evergreens Shrouded the pictures on the wall: Hushed was the sportive throng awhile Amid the old ancestral hall, When climbed a blue-eyed child upon my knee, And sadly thus began to question me:
“Father,” she said, “I want to know Why sister Jane said yesterday That fairies, elves, and goblins queer No longer sport about and play Among the moonlit ruins old, or where The greener rings their presence still declare?
“Dear father, say it isn’t true That Cinderella’s gone away, That fairy godmothers no more Bring gifts of coach and horses grey, Or that the darling, bold, adventurous Jack Has climbed his beanstalk never to come back?
“Is there no wondrous lamp whose touch Will call the ready genie up? And does that other valiant Jack No more with stupid giants sup? No shoes of swiftness, and no shining blade, Prompt to be drawn for captive Princess’ aid?”
She stopped and sighed, that sunny maid, With childhood’s yearning in her eye To penetrate beyond the veil Of Cloudland’s dreamy fantasy. Reply I must; yet how, with clumsy touch, To steer between too little and too much?
“Darling,” I said, “the fairies change, Folk say, their names from time to time: Our older friends, perhaps, have gone To gambol in some sunnier clime, And sent us here their children or their friends, Who with new names pursue the selfsame ends.
“There’s one bright elf, Electra named, Slave of the Carbon Arc, whose ray Will pierce a house, or write on screens Pictures of actions far away; Or bring two friends, five hundred miles apart, So close that voice greets voice and heart greets heart.
“And Pressman Jack does still pursue Old Giant Dulness’ stupid lies With wire-clad shoes that skim the earth, And daring aims that climb the skies; Though cackling hens sometimes his plan upset, And lyres, too—not spelt quite the same—are met.
“And bravery and truth are found With skill and wisdom still, combined— All the old friends, my darling child, Leagued against matter with the mind: They yet maintain the everlasting fight With foes of darkness striving for the light.”
I paused: I saw a frown o’erspread, A little frown of thoughtfulness, Across the maiden’s sunny brow Where larger thoughts began to press: A little sigh upheaved her tender breast, “Father,” she said. “I like the old fairies best.”
This work is in the public domain in the United States because it was published before January 1, 1929.
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
# New Lands

New Lands is the second nonfiction book of the author Charles Fort, published in 1923. It deals primarily with astronomical anomalies.
NEW LANDS
BY
CHARLES FORT
Introduction by
BOOTH TARKINGTON
BONI & LIVERIGHT
PUBLISHERS : : NEW YORK
Copyright, 1923, by Boni & Liveright, Inc
Printed in the United States of America
Part I
* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
Part II
* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
etc.
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 1932, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 91 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
# Mrs. L. E. Maclean Obituary

Publisher, E. Littell
Mrs L. E. MacLean Obituary
The Museum of Foreign Literature, Science, and Art,
Volume 35
February 1839
# Mrs. Fox (Grimm/Taylor and Jardine)

* "Mrs. Fox" in German Popular Stories (1823) (transcription project)
* "Mrs. Fox" in Grimm's Goblins (1876)
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/Answer to the Letters of Petilian, the Donatist/Book III/Chapter 13

Chapter 13.—14. If, therefore, I am a servant of the Lord, and a soldier that is not reprobate, with whatever eloquence Petilianus stands forth reviling me, ought I in any way to be annoyed that he has been appointed for me as a most accomplished craftsman of the armor on the left? It is necessary that I should fight in this armor as skillfully as possible in defence of my Lord, and should smite with it the enemy against whom I wage an unseen fight, who in all cunning strives and endeavors, with the most perverse and ancient craftiness, that this should lead me to hate Petilianus, and so be unable to fulfill the command which Christ has given, that we should "love our enemies." But from this may I be saved by the mercy of Him who loved me, and gave Himself for me, so that, as He hung upon the cross, He said, "Father, forgive them; for they know not what they do;" and so taught me to say of Petilianus and all other enemies of mine like him "Father, forgive them; for they know not what they do.’

## Footnotes

* ↑ Luke vi. 35.
* ↑ Luke xxiii. 34.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/Answer to the Letters of Petilian, the Donatist/Book III/Chapter 15

Chapter 15.—17. Read now the most profuse revilings which he has poured forth whilst puffed up with indignation against me, and see whether he has given me any answer, when I ask what means are to be found for cleansing one who receives baptism when the conscience of the giver is polluted, without the knowledge of him who receives the sacrament at his hands. I beg of you to search minutely, to examine every page, to reckon every line, to ponder every word, to sift the meaning of each syllable, and tell me, if you can discover it, where he has made answer to the question, What means are to be found for cleansing the conscience of the recipient who is unaware that the conscience of the giver is polluted?
18. For how did it bear upon the point that he added a phrase which he said was suppressed by me, maintaining that he had written in the following terms: "The conscience of him who gives in holiness is what we look for to cleanse the conscience of the recipient?" For to prove to you that it was not suppressed by me, its addition in no way hinders my inquiry, or makes up the deficiency which was found in him. For in the face of those very words I ask again, and I beg of you to see whether he has given any answer, If "the conscience of him who gives in holiness is what we look for to cleanse the conscience of the recipient," what means are to be found for cleansing the conscience of the recipient when the conscience of the giver is stained with guilt, without the knowledge of him who is to receive the sacrament at his hands? I insist upon an answer being given to this. Do not allow that any one should be prejudiced by revilings irrelevant to the matter in hand. If the conscience of him who gives in holiness is what we look for,—observe that I do not say "the conscience of him who gives," but that I added the words, "of him who gives in holiness,"—if the conscience, then, of him who gives in holiness is what we look for, what means are to be found for cleansing one who receives baptism when the conscience of the giver is polluted, without the knowledge of him who is to receive the sacrament at his hands?
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/Answer to the Letters of Petilian, the Donatist/Book III/Chapter 18

Chapter 18.—21. Certainly in all these things, as you can learn or refresh your memory by reading his letter, he has given free scope to the impulse of his tongue, with all the license of boasting which he chose to use, but nowhere has he told us where means are to be found for cleansing the conscience of the recipient, when that of the giver has been stained with sin without his knowing it. But amid all his noise, and after all his noise, serious as it is, too terrible as he himself supposes it to be, I deliberately, as it is said, and to the purpose, ask this question once again: If the conscience of him who gives in holiness is what we look for, what means are to be found for cleansing one who receives baptism without knowing that the conscience of the giver is stained with sin? And throughout his whole epistle I find nothing said in answer to this question.

## Footnotes

* ↑ Lente, ut dicitur, et bene. Morel (Element. Crit. pp. 140, 141) suggests as an amendment, "lene," as suiting better with "lente."
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/Answer to the Letters of Petilian, the Donatist/Book III/Chapter 14

Chapter 14.—15. Furthermore, if I have obtained from you, in accordance with my earnest endeavors, that, laying aside from your minds all prejudice of party, you should be impartial judges between Petilianus and myself, I will show to you that he has not replied to what I wrote, that you may understand that he has been compelled by lack of truth to abandon the dispute, and also see what revilings he has allowed himself to utter against the man who so conducted it that he had no reply to make. And yet what I am going to say displays itself with such manifest clearness, that, even though your minds were estranged from me by party prejudice and personal hatred, yet, if you would only read what is written on both sides, you could not but confess among yourselves, in your inmost hearts, that I have spoken truth.
16. For, in replying to the former part of his writings, which then alone had come into my hands, without taking any notice of his wordy and sacrilegious revilings, where he says, "Let those men cast in our teeth our twice-repeated baptism, who, under the name of baptism, have polluted their souls with a guilty washing; whom I hold to be so obscene that no manner of filth is less clean than they; whose lot it has been, by a perversion of cleanliness, to be defiled by the water wherein they washed;" I thought that what follows was worthy of discussion and refutation, where he says, "For what we look for is the conscience of the giver, that the conscience of the recipient may thereby be cleansed;" and I asked what means were to be found for cleansing one who receives baptism when the conscience of the giver is polluted, without the knowledge of him who is to receive the sacrament at his hands.

## Footnotes

* ↑ See above, Book I. c. 1, 2.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/Answer to the Letters of Petilian, the Donatist/Book III/Chapter 16

Chapter 16.—19. Let him go now, and with panting lungs and swollen throat find fault with me as a mere dialectician. Nay, let him summon, not me, but the science of dialectics itself, to the bar of popular opinion as a forger of lies, and let him open his mouth to its widest against it, with all the noisiest uproar of a special pleader. Let him say whatever he pleases before the inexperienced, that so the learned may be moved to wrath, while the ignorant are deceived. Let him call me, in virtue of my rhetoric, by the name of the orator Tertullus, by whom Paul was accused; and let him give himself the name of Advocate, in virtue of the pleading in which he boasts his former power, and for this reason delude himself with the notion that he is, or rather was, a namesake of the Holy Ghost. Let him, with all my heart, exaggerate the foulness of the Manichæans, and endeavor to divert it on to me by his barking. Let him quote all the exploits of those who have been condemned, whether known or unknown to me; and let him turn into the calumnious imputation of a prejudged crime, by some new right entirely his own, the fact that a former friend of mine there named me in my absence to the better securing of his own defense. Let him read the titles that have been placed upon my letters by himself or by his friends, as suited their pleasure, and boast that he has, as it were, involved me hopelessly in their expressions. When I acknowledge certain eulogies of bread, uttered in all simplicity and merriment, let him take away my character with the absurd imputations of poisonous baseness and madness. And let him entertain so bad an opinion of your understanding, as to imagine that he can be believed when he declares that pernicious love-charms were given to a woman, not only with the knowledge, but actually with the complicity of her husband. What the man who was afterwards to ordain me bishop wrote about me in anger, while I was as yet a priest, he may freely seek to use as evidence against me. That the same man sought and obtained forgiveness from a holy Council for the wrong he thus had done me, he is equally at liberty to ignore as being in my favor,—being either so ignorant or so forgetful of Christian gentleness, and the commandment of the gospel, that he brings as an accusation against a brother what is wholly unknown to that brother himself, as he humbly entreats that pardon may in kindness be extended to him.

## Footnotes

* ↑ Acts xxiv. 1.
* ↑ Paracletus.
* ↑ "Favente," which is wanting in the Mss., was inserted in the margin by Erasmus, as being needed to complete the sense.
* ↑ Megalius, bishop of Calama, primate of Numidia, was the bishop who ordained Augustin, as we find in c. viii. of his life by Possidius. Augustin makes further reply to the same calumny, which was gathered from a letter of Megalius, in Contra Cresconium, Book III. c. 80, 92, and Book IV. c. 64, 78, 79.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/Answer to the Letters of Petilian, the Donatist/Book III/Chapter 17

Chapter 17.—20. Let him further go on, in his discourse of many but manifestly empty words, to matters of which he is wholly ignorant, or in which rather he abuses the ignorance of the mass of those who hear him, and from the confession of a certain woman, that she had called herself a catechumen of the Manichæans, being already a full member of the Catholic Church, let him say or write what he pleases concerning their baptism,—not knowing, or pretending not to know, that the name of catechumen is not bestowed among them upon persons to denote that they are at some future time to be baptized, but that this name is given to such as are also called Hearers, on the supposition that they cannot observe what are considered the higher and greater commandments, which are observed by those whom they think right to distinguish and honor by the name of Elect. Let him also maintain with wonderful rashness, either as himself deceived or as seeking to deceive, that I was a presbyter among the Manichæans. Let him set forth and refute, in whatever sense seems good to him, the words of the third book of my Confessions, which, both in themselves, and from much that I have said before and since, are perfectly clear to all who read them. Lastly, let him triumph in my stealing his words, because I have suppressed two of them, as though the victory were his upon their restoration.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/Answer to the Letters of Petilian, the Donatist/Book III/Chapter 10

Chapter 10.—11. Let these things suffice you, my beloved Christian brethren of the Catholic Church, so far as the present business is concerned; and if you hold fast to this in Catholic affection, so long as you are one sure flock of the one Shepherd, I am not too much concerned with the abuse that any enemy may lavish on me, your partner in the flock, or, at any rate, your watch-dog, so long as he compels me to bark rather in your defense than in my own. And yet, if it were necessary for the cause that I should enter on my own defense, I should do so with the greatest brevity and the greatest ease, joining freely with all men in condemning and bearing witness against the whole period of my life before I received the baptism of Christ, so far as relates to my evil passions and my errors, lest, in defending that period, I should seem to be seeking my own glory, not His, who by His grace delivered me even from myself.  Wherefore, when I hear that life of mine abused, in whatever spirit he may be acting who abuses it, I am not so thankless as to be grieved. However much he finds fault with any vice of mine, I praise him in the same degree as my physician. Why then should I disturb myself about defending those past and obsolete evils in my life, in respect of which, though Petilianus has said much that is false, he has yet left more that is true unsaid? But concerning that period of my life which is subsequent to my baptism, to you who know me I speak unnecessarily in telling of those things which might be known to all mankind; but those who know me not ought not to act with such unfairness towards me as to believe Petilianus rather than you concerning me. For if one should not give credence to the panegyrics of a friend, neither should one believe the detraction of an enemy. There remain, therefore, those things which are hidden in a man, in which conscience alone can bear testimony, which cannot be a witness before men. Herein Petilianus says that I am a Manichæan, speaking of the conscience of another man; I, speaking of my own conscience, aver that I am not. Choose which of us you had sooner believe. Notwithstanding, since there is not any need even of this short and easy defense on my part, where the question at issue is not concerning the merits of any individual, whoever he may be, but concerning the truth of the whole Church, I have more also to say to any of you, who, being of the party of Donatus, have read the evil words which Petilianus has written about me, which I should not have heard from him if I had had no care about the loss of your salvation; but then I should have been wanting in the bowels of Christian love.

## Footnotes

* ↑ Some editors have "unitate," but Amerbach and the Mss. "veritate;" and this is supported by c. 24, 28 below: "De ecclesiæ vel baptismi veritate;" and c. 13, 22 of the treatise de Unico Baptismo: "Ambulantibus in ecclesiæ veritate."
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/Answer to the Letters of Petilian, the Donatist/Book III/Chapter 11

Chapter 11.—12. What wonder is it then, if, when I draw in the grain that has been shaken forth from the threshing-floor of the Lord, together with the soil and chaff, I suffer injury from the dust that rebounds against me; or that, when I am diligently seeking after the lost sheep of my Lord, I am torn by the briars of thorny tongues? I entreat you, lay aside for a time all considerations of party feeling, and judge with some degree of fairness between Petilianus and myself. I am desirous that you should be acquainted with the cause of the Church; he, that you should be familiar with mine. For what other reason than because he dares not bid you disbelieve my witnesses, whom I am constantly citing in the cause of the Church,—for they are prophets and apostles, and Christ Himself, the Lord of prophets and apostles,—whereas you easily give him credit in whatever he may choose to say concerning me, a man against a man, and one, moreover, of your own party against a stranger to you? And should I adduce any witnesses to my life, however important the thing he might say would be, it would not be believed by them, and of this Petilianus would quickly persuade you; especially when any one would bring forward a plea for me. Since he is an enemy of the Donatist party, in virtue of this fact he would also continually be considered your enemy. Petilianus therefore reigns supreme. Whenever he aims any abuse at me, of whatever character it may be, you all applaud and shout assent. This cause he has found wherein the victory is possible for him, but only with you for judges. He will seek for neither proof nor witness; for all that he has to prove in his words is this, that he lavishes most copious abuse on one whom you most cordially hate. For whereas, when the testimony of divine Scripture is quoted in such abundance and in such express terms in favor of the Catholic Church, he remains silent amidst your grief, he has chosen for himself a subject on which he may speak amidst applause from you; and though really conquered, yet, pretending that he stands unmoved, he may make statements concerning me like this, and even worse than this. It is enough for me, in respect of the cause which I am now pleading, that whatsoever I may be found to be, yet the Church for which I speak unconquered.

## Footnotes

* ↑ Ubi vobis faventibus loquatur, et victus verum simulans statum, talia vel etiam sceleratiori dictat in me. Mihi sat est ad rem, etc. Morel (Elem. Crit. pp. 326-328) suggests as an improvement. "Ubi vobis faventibus loquatur et victus. Verum si millies tantum talia vel etiam sceleratiora dicat in me, mihi sat est", etc.,— "on which he may speak amidst applause from you, even when beaten. But if he were to make a thousand times as many statements concerning me," etc.