OpenLLM-France/wikimedia huggingface dataset:
# Kalevala

* related portals: Uralic languages and literature.
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Kalevala is a 19th-century work of epic poetry compiled from Karelian and Finnish oral folklore and mythology. It is regarded as the national epic of Karelia and Finland, and is one of the most significant works of Finnish literature.
English-language translations of Kalevala include:
* The Kalevala, translated by John Martin Crawford (1888)
* Kalevala, the Land of Heroes, translated by William Forsell Kirby (1907)
# Kalevala (Kirby 1907)

* related portals: Uralic languages and literature.
* sister projects: Wikipedia article, Commons gallery, Commons category, quotes, Wikidata item.
This is the second full translation made into English, but the first to be made directly from the original Finnish. Its poetry imitates the meter of the original.
Layout 2
KALEVALA
THE LAND OF HEROES TRANSLATED FROM
THE ORIGINAL FINNISH · BY W·F·KIRBY FLS·FES VOLUME ONE
LONDON : PUBLISHED by J·M·DENT·&·CO AND IN NEW YORK BY E·P.DUTTON & CO
Richard Clay & Sons, Limited,
Bread Street Hill, E.C., and
Bungay, Suffolk.
CONTENTS OF VOL. I
CONTENTS OF VOL. II
EVERYMAN'S LIBRARY
EDITED BY ERNEST RHYS
ROMANCE
KALEVALA, TRANSLATED BY
W. F. KIRBY, F.L.S., F.E.S.
CORRESPONDING MEMBER OF
THE FINNISH LITERARY SOCIETY
IN TWO VOLS. VOL. ONE
* THE PUBLISHERS OF EVERYMAN’S LlBRARY WILL BE PLEASED TO SEND FREELY TO ALL APPLICANTS A LIST OF THE PUBLISHED AND PROJECTED VOLUMES TO BE COMPRISED UNDER THE FOLLOWING TWELVE HEADINGS:
* TRAVEL SCIENCE FICTION
* THEOLOGY & PHILOSOPHY
* HISTORY CLASSICAL
* FOR YOUNG PEOPLE
* ESSAYS ORATORY
* POETRY & DRAMA
* BIOGRAPHY
* ROMANCE
* IN TWO STYLES OF BINDING, CLOTH, FLAT BACK, COLOURED TOP, AND LEATHER, ROUND CORNERS, GILT TOP.
* London : J. M. DENT & CO.
* New York: E. P. DUTTON & CO.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# Letter on Sun Yat Sen's Imprisonment

Oct 22
1886
​now (illegible text) a Chinese friend of mine—(illegible text) student of mine in Hong Kong who has been kidnapped & (illegible text) in the Chinese Legation here in Portland Place
He is a political refugee. The housekeeper sent me word on the street that he was to be smuggled on (illegible text), (illegible text) executed ^ & it has been a (illegible text) ever since. Police—Foreign Office—my statements before (illegible text) ​Judge to decide in a (illegible text) at the Old Bailey (illegible text) within (illegible text) three days (illegible text) he has been (illegible text) 12 days now. We (illegible text) for a (illegible text) in 3 (illegible text) - - 3 (illegible text) the Chinaman!! here in London (illegible text). People are beginning to (illegible text) in a day or two
(illegible text) with love
Jamie
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 1926, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 97 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
# Letter on a Manuscript against the Doctrine of a Particular Providence

1757 letter from Franklin to an unknown recipient. The manuscript referred to is not, as some sources state, Thomas Paine's The Age of Reason; Franklin was not introduced to Paine until 1774.
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
Dear Sir
I have read your Manuscrit with some Attention. By the Arguments it contains against the Doctrine of a particular Providence, tho’ you allow a general Providence, you strike at the Foundation of all Religion: For without the Belief of a Providence that takes Cognizance of, guards and guides and may favour particular Persons, there is no Motive to Worship a Deity, to fear its Displeasure, or to pray for its Protection. I will not enter into any Discussion of your Principles, tho’ you seem to desire it; At present I shall only give you my Opinion that tho’ your Reasonings are subtle, and may prevail with some Readers, you will not succeed so as to change the general Sentiments of Mankind on that Subject, and the Consequence of printing this Piece will be a great deal of Odium drawn upon your self, Mischief to you and no Benefit to others. He that spits against the Wind, spits in his own Face. But were you to succeed, do you imagine any Good would be done by it? You yourself may find it easy to live a virtuous Life without the Assistance afforded by Religion; you having a clear Perception of the Advantages of Virtue and the Disadvantages of Vice, and possessing a Strength of Resolution sufficient to enable you to resist common Temptations. But think how great a Proportion of Mankind consists of weak and ignorant Men and Women, and of inexperienc’d and inconsiderate Youth of both Sexes, who have need of the Motives of Religion to restrain them from Vice, to support their Virtue, and retain them in the Practice of it till it becomes habitual, which is the great Point for its Security; And perhaps you are indebted to her originally that is to your Religious Education, for the Habits of Virtue upon which you now justly value yourself. You might easily display your excellent Talents of reasoning on a less hazardous Subject, and thereby obtain Rank with our most distinguish’d Authors. For among us, it is not necessary, as among the Hottentots that a Youth to be receiv’d into the Company of Men, should prove his Manhood by beating his Mother. I would advise you therefore not to attempt unchaining the Tyger, but to burn this Piece before it is seen by any other Person, whereby you will save yourself a great deal of Mortification from the Enemies it may raise against you, and perhaps a good deal of Regret and Repentance. If Men are so wicked as we now see them with Religion what would they be if without it? I intend this Letter itself as a Proof of my Friendship and therefore add no Professions of it, but subscribe simply Yours
B.F.
# Latter Day Saints' Messenger and Advocate/Volume 1/Number 6/Request for conferences

"Kirtland, March 8th, 1835.
BRO. O. COWDERY:
A council being called this evening to take into consideration the many pressing requests from the eastern churches, for conferences to be held among them during the present year: it was unanimously resolved that conferences should be held in the following places to be attended by the travelling Elders from Kirtland, viz: In Westfield, Chautauque Co. N. Y. May 9th, 1835. In Freedom, Cateraugus Co. N. Y. May 22d; In Lyonstown, Wayne Co. N. Y. June 5th; At Pillow Point, Jefferson Co. N. Y. June 19th; In West Loborough, near Kingston, Upper Canada, June 29th; In Johnsbury, Vt. July 17th; In Bradford, Mass. August 7th; In Dover, N. H. Sept. 4th; In Saco, Maine, Sept. 18th; and in Farmington, Maine, Oct. 2d, 1835, &c. &c.
The brethren in various churches and places mentioned above, may expect public preaching on the two days following each conference, and they are requested to see that the appointments are made at the most convenient houses. This we leave for them to do for their own convenience. All the Elders within reasonable bounds of these conferences are requested to attend them, and it will be their duty so to do.
ORSON HYDE, }
W. E. McLELLIN, } Clerks
# Latter Day Saints' Messenger and Advocate/Volume 1/Number 7

Source document in Mormon Publications: 19th and 20th Centuries online archive: Messenger and Advocate Vol. 1 Note: Some headings and bracketed texts are editorial and not part of the original text.
LATTER DAY SAINTS' :
| MESSENGER AND ADVOCATE |||
| Volume I. No. 7.] | KIRTLAND, OHIO, APRIL, 1835. | [Whole No. 7. |

## Communications

* Letter to Oliver Cowdery from W. W. Phelps (Feb. 21, 1835)
* Letter from Warren A. Cowdery (Mar. 10, 1835)
* Letter from M. C. Nickerson (Jan. 30, 1835)
* Minutes of conference at Freedom N.Y.
* Additional letters

## Messenger and Advocate

* A SUMMARY.
* TROUBLE IN THE WEST.
* Comments and extract from "The Columbia Hive"
* Editorial comments and notices
* Letter to W. W. Phelps from Oliver Cowdery (Apr. 1835)
In consequence of the notices of the several Conferences to be holden in the east, this season, some may think that the one at New Portage, Ohio, is withdrawn—which is not the case. There are many elders and brethren in the south and west, who would not receive the benefits of a Conference were this to be discontinued: we hope, therefore, that they will attend.
* THE LATTER DAY SAINTS'
* Messenger and Advocate,
* IS EDITED BY
* OLIVER COWDERY,
* And published every month at Kirtland, Geauga Co. Ohio, by
* F. G. Williams & Co.
* All $1, per an. in advance. Every person procuring ten new subscribers, and forwarding $10, current money, shall be entitled to a paper and year, gratis.
* All letters to the Editor, or Publishers, must be
* —> POST PAID. <—
* No subscription will be received for a less term than one year, and no paper discontinued till all arrearages are paid, except at the option of the publishers.
# Latter Day Saints' Messenger and Advocate/Volume 1/Number 6/Spring

—> The weather begins to look like spring—our feathered songsters have greeted us with the sound of their voices once more, and nature is about to put on her summer dress.—Our winter has not been as severe as in some places to the south, and withall, we think that the never changing goodness of our God ought to inspire our hearts with increased devotion toward him.
# Latter Day Saints' Messenger and Advocate/Volume 2/Number 7/Notice from the Seventy

This may certify that Elder Hiram Stratten, from whom fellowship was withdrawn by the first Seventy, in December last, has returned and made full satisfaction to the Presidents of the Seventies, and is restored to fellowship.
Kirtland. May 2, 1836.
Sylvester Smith,
Clerk for the Pres. of the Seventy.
# Latter Day Saints' Messenger and Advocate/Volume 2/Number 8/Editorial comment

Our readers may be surprised, perhaps, to see a piece in this number of the Advocate, upon the subject of the Elyria article, mentioned in our last. Many, no doubt, have been of opinion, that some articles have heretofore appeared in this paper censuring too severely, the conduct and course pursued by, not only the different sects, as societies, but by individuals, who profess to proclaim the system which was devised and prepared in the bosom of eternity before the foundation of the world, for the good, joy, comfort, peace and salvation of a race of beings who have far departed from their God. In looking into that system, and taking into consideration the manner in which the Lord anciently called and authorized men to preach his gospel, which these men pretend to have authority to proclaim, we feel fully justified in raising our voice, and sounding an alarm, that all who value the worth of their souls may, at least, stop and consider their way before they plunge themselves into that abyss from whence there is no escape. And considering the worth of souls, the apostacy of the Gentile church, and the cunning craftiness of men who make merchandize of that which must continue to exist, our feelings are for the moment, excited to indignation, and then we are ready to weep over their corruption.
Men are responsible for their conduct in proportion to their standing in community, and that weight of influence which they exercise over the same; and of course, when they deviate from the path of truth, if much reliance is placed upon their decision, so much the greater the injury, because others may be led astray. No one will charge us with injustice, then, if we speak severely of such men's faults and expose them to the gaze of the surrounding crowd; for we pledge our honor and veracity, that when leading men, men of influence and standing in society, will cease to vilify our character, defame our reputation, excite the indignation and contempt of our fellow men against us, thereby depriving us of the privilege of teaching them the gospel, and no longer pervert the right ways of God themselves, we will lay down our pen and close our mouth against them forever; but till such is the case, our course is onward, and we shall undeviatingly pursue it, so long as our conscience is void of offence before God.
The following was handed in by a friend who obtained it of the writer, and wished it might be inserted in the page 313Advocate: we cheerfully comply with the request, and hope it may not be the last, if similar circumstances transpire. Editor.
# Latter Day Saints' Messenger and Advocate/Volume 2/Number 8

Source document in Mormon Publications: 19th and 20th Centuries online archive: Messenger and Advocate Vol. 2 Note: Some headings and bracketed texts are editorial and not part of the original text.
LATTER DAY SAINTS' :
| MESSENGER AND ADVOCATE |||
| Volume II. No. 8.] | KIRTLAND, OHIO, MAY, 1836. | [Whole No. 20. |

## Contents

* Comment on 1st Peter 4:7
* THE SAINTS OF THE LAST DAYS.
* PERFECTION.
* Editorial comment
* Letter regarding abolitionism

## Messenger and Advocate

* Article from the Ohio Free Press
* Commentary on letters
* Letter from Parley P. Pratt (May 9, 1836)
* Letter to Oliver Cowdery from Parley P. Pratt (May 26, 1836)
# Letters of Julian/Letter 57

From The Works of the Emperor Julian, volume III (1913) Loeb Classical Library.

## 57. To Arsaces, Satrap of Armenia

[363, Antioch, just before Julian's Persian campaign]
Make haste, Arsacius, to meet the enemy's battle line and quicker than I tell you arm your right hand against the madness of the Persians. For my military preparations and my set purpose are for one of two things; either to pay the debt of nature within the Parthian frontier, after I have won the most glorious victories and inflicted on my foes the most terrible reverses, or to defeat them under the leadership of the gods and return to my native land as a conquering hero, after I have set up trophies of the enemy's defeat. Accordingly you must discard all sloth and cheating, and the Emperor Constantine of blessed memory, and the wealth of the nobles which was lavished in vain on you and on barbarians of your character by the most luxurious and extravagant Constantius, and now I warn you, take heed of me, Julian, supreme pontiff, Caesar, Augustus, the servant of the gods and of Ares, the destroyer of the Franks and barbarians, the liberator of the Gauls and of Italy. But if you form some other design, — for I learn that you are a rascal and a coward in war and a boaster, as the present condition of affairs proves; indeed I have heard that you are secretly trying to conceal at your court a certain enemy of the public welfare, — for the present I postpone this matter because of the fortune of war; for my alliance with the gods is enough to secure the destruction of the enemy. But if Destiny should also play some part in the decision, — for the purpose of the gods is her opportunity, — I will endure it fearlessly and like a brave man. Be assured that you will be an easy victim of the power of Persia when your hearth and home, your whole race and the kingdom of Armenia all blaze together. And the city of Nisibis also will share in your misfortune, for this the heavenly gods long since foretold to me.

## Footnotes

* ↑ See Introduction, under Arsaces.
* ↑ This form is given also by Sozomen 6. 1. who gives the general contents of the letter. The correct form Arsaces occurs in Ammianus.
* ↑ Cf. To Hermogenes, Letter 13, παρὰ δύναμιν ἐπείχθητι.
* ↑ The writer seems to confuse the Persians and the Parthians: Julian, however, distinguishes them in Oration 2. 63a, Vol. 1, p. 169, Wright; Ammianus sometimes confuses them.
* ↑ Cf. Ammianus 22. 5, cf. Julian: saepeque dictitabat "audite me quem Alemanni audierunt et Franci."
* ↑ Arsaces was almost certainly a Christian; cf. Sozomen 6. 1.
* ↑ For this phrase cf. Vol. 2. Caesars 326a πάρεργον . . . τῆς ἐμαυτοῦ στρατηγίας.
* ↑ After Julian's death Nisibis reverted to the Persians; their king Sapor captured and killed Arsaces; Ammianus 27. 12.
# Letters of Julian/Letter 51

From The Works of the Emperor Julian, volume III (1913) Loeb Classical Library.

## 51. To the community of the Jews

[Late 362 or early 363, Antioch]
In times past, by far the most burdensome thing in the yoke of your slavery has been the fact that you were subjected to unauthorised ordinances and had to contribute an untold amount of money to the accounts of the treasury. Of this I used to see many instances with my own eyes, and I have learned of more, by finding the records which are preserved against you. Moreover, when a tax was about to be levied on you again I prevented it, and compelled the impiety of such obloquy to cease here; and I threw into the fire the records against you that were stored in my desks; so that it is no longer possible for anyone to aim at you such a reproach of impiety. My brother Constantius of honoured memory was not so much responsible for these wrongs of yours as were the men who used to frequent his table, barbarians in mind, godless in soul. These I seized with my own hands and put them to death by thrusting them into the pit, that not even any memory of their destruction might still linger amongst us. And since I wish that you should prosper yet more, I have admonished my brother Iulus, your most venerable patriarch, that the levy which is said to exist among you should be prohibited, and that no one is any longer to have the power to oppress the masses of your people by such exactions; so that everywhere, during my reign, you may have security of mind, and in the enjoyment of peace may offer more fervid prayers for my reign to the Most High God, the Creator, who has deigned to crown me with his own immaculate right hand. For it is natural that men who are distracted by any anxiety should be hampered in spirit, and should not have so much confidence in raising their hands to pray; but that those who are in all respects free from care should rejoice with their whole hearts and offer their suppliant prayers on behalf of my imperial office to Mighty God, even to him who is able to direct my reign to the noblest ends, according to my purpose. This you ought to do, in order that, when I have successfully concluded the war with Persia, I may rebuild by my own efforts the sacred city of Jerusalem, which for so many years you have longed to see inhabited, and may bring settlers there, and, together with you, may glorify the Most High God therein.

## Footnotes

* ↑ For this rescript see Introduction.
* ↑ Or ἀπωλεία may be active = "their wickedness."
* ↑ The Patriarch Hillel II. was at this time about seventy.
* ↑ Literally "the apostole," paid by the Jews to maintain the Patriarchate. It was later suppressed by the Emperor Theodosius II.
* ↑ Sozomen 5. 22 says that Julian wrote to the community of the Jews asking them to pray for him: εὔχεσθαι ὑπὲρ αὐτοῦ καὶ τῆς αὐτοῦ βασιλείας.
* ↑ For Julian's project of rebuilding the Temple, see Introduction.
# Letters of Julian/Letter 59

From The Works of the Emperor Julian, volume III (1913) Loeb Classical Library.

## 59. To Maximus the Philosopher

We are told in the myth that the eagle, when he would test which of his brood are genuine, carries them still unfledged into the upper air and exposes them to the rays of the sun, to the end that he may become, by the testimony of the god, the sire of a true nursling and disown any spurious offspring. Even so I submit my speeches to you as though to Hermes the god of eloquence; and, if they can bear the test of being heard by you, it rests with you to decide concerning them whether they are fit to take flight to other men also. But if they are not, then fling them away as though disowned by the Muses, or plunge them in a river as bastards. Certainly the Rhine does not mislead the Celts, for it sinks deep in its eddies their bastard infants, like a fitting avenger of an adulterous bed; but all those that it recognises to be of pure descent it supports on the surface of the water and gives them back to the arms of the trembling mother, thus rewarding her with the safety of her child as incorruptible evidence that her marriage is pure and without reproach.

## Footnotes

* ↑ Letters 59-73 cannot be dated, even approximately, from their contents. Cumont and Geffcken reject, without good grounds, Schwarz defends, the authenticity of this sophistic letter, which was probably written from Gaul.
* ↑ A rhetorical commonplace; cf. To Iamblichus, p. 259, note; Lucian, The Fisherman 46.
* ↑ The allusion to Julian's writings is too vague to be used to date this letter.
* ↑ A commonplace of rhetoric; cf. Julian, Vol. 1, Oration 2. 81d; Claudian, In Rufinum 2. 112, et quos nascentes explorat gurgite Rhenus; Galen 6. 51 Kuhn, says that the ordeal was to strengthen their bodies as well as to test their legitimacy; cf. Voltaire, Essai sur les moeurs 146.
# Letters of Julian/Letter 53

From The Works of the Emperor Julian, volume III (1913) Loeb Classical Library.

## 53. To Libanius

[362, Winter at Antioch]
You have requited Aristophanes for his piety towards the gods and his devotion to yourself by changing and transforming what was formerly a reproach against him so that it redounds to his honour, and not for to-day only but for the future also, since the malicious charges of Paul and the verdict of So-and-so have no force compared with words written by you. For their calumnies were detested even while they flourished, and perished along with their perpetrators, whereas your speeches are not only prized by genuine Hellenes to-day but will still be prized in future times, unless I am mistaken in my verdict. For the rest, you shall judge whether you have convinced, or rather converted, me on behalf of Aristophanes. I now agree not to believe that he is too weak to resist pleasure and money. What point would I not yield to the most philosophic and truth-loving of orators? Naturally you will proceed to ask me why, in that case, I do not alter his unhappy lot for the better and blot out the disgrace that attaches to him on account of his ill fortune. "Two walking together," as the proverb says, namely, you and I, must take counsel. And you have the right, not only to advise that we ought to assist a man who has honoured the gods so straightforwardly, but also as to how it ought to be done. Indeed, you did hint at this in an obscure way. But it is perhaps better not to write about such matters, but to talk it over together. Farewell, brother, most dear and most beloved!
I read yesterday almost all your speech before breakfast, and after breakfast, before resting, I gave myself up to reading the remainder. Happy man to be able to speak so well, or rather to have such ideas! O what a discourse! what wit! what wisdom! what analysis! what logic! what method! what openings! what diction! what symmetry! what structure!

## Footnotes

* ↑ For Aristophanes of Corinth and for the answer of Libanius, Letter 758, Foerster, see Introduction, Aristophanes.
* ↑ Paul, the notary nicknamed Catena, "the chain," a tool of Constantius, was burned alive on Julian's accession, by order of the Chalcedon Commission; Ammianus 14. 5. 6; 22. 3. 11. He was a Spaniard, malevolent and inquisitorial.
* ↑ The real name is suppressed, probably by a cautious editor when the letter was first published.
* ↑ Iliad 10. 224 σύν τε δύ᾽ ἐρχομένω, καί τε πρὸ ὁ τοῦ ἐνόησεν, cf. Plato, Symposium 174d.
* ↑ Julian may have read Marcus Aurelius, To Fronto: Ο ἐπιχειρήματα! Ο τάξις! O argutiae! Ο ἄσκησις! O Omnia!