OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series II/Volume V/Letters/To a Friend

Letter VII.—To a Friend.
What flower in spring is so bright, what voices of singing birds are so sweet, what breezes that soothe the calm sea are so light and mild, what glebe is so fragrant to the husbandman—whether it be teeming with green blades, or waving with fruitful ears as is the spring of the soul, lit up with your peaceful beams, from the radiance which shone in your letter, which raised our life from despondency to gladness? For thus, perhaps, it will not be unfitting to adapt the word of the prophet to our present blessings: “In the multitude of the sorrows which I had in my heart, the comforts of God,” by your kindness, “have refreshed my soul,” like sunbeams, cheering and warming our life nipped by frost. For both reached the highest pitch—the severity of my troubles, I mean, on the one side, and the sweetness of your favours on the other. And if you have so gladdened us, by only sending us the joyful tidings of your coming, that everything changed for us from extremest woe to a bright condition, what will your precious and benign coming, even the sight of it, do? what consolation will the sound of your sweet voice in our ears afford our soul? May this speedily come to pass, by the good help of God, Who giveth respite from pain to the fainting, and rest to the afflicted. But be assured, that when we look at our own case we grieve exceedingly at the present state of things, and men cease not to tear us in pieces: but when we turn our eyes to your excellence, we own that we have great cause for thankfulness to the dispensation of Divine Providence, that we are able to enjoy in your neighbourhood your sweetness and good-will towards us, and feast at will on such food to satiety, if indeed there is such a thing as satiety of blessings like these.

## Footnotes

* ↑ Ps. xciv. 19.
* ↑ διαφοροῦντας. This letter is probably written during his exile, (375–8) and to Otreius, the bishop of Melitene. See Letter 14, note.
* ↑ ἐκ γειτόνων.
# Once a Week (magazine)/Series 1/Volume 1/Ana (October 1, 1859)

The magazine's account book indicates that these anecdotes were contributed by its subeditor Edward Jesse.
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# Once a Week (magazine)/Series 1/Volume 1/Ana (October 15, 1859)

The magazine's account book indicates that the first item was contributed by Edward Jesse, the second by Samuel Lucas.
ANA.
Pitt’s Death-bed.—Pitt died at his house on Putney Heath, near the spot where Canning and Castlereagh fought their duel, and in a very neglected state, none of his family or friends being with him at the time. One, who was sincerely attached to him, hearing of his illness, rode from London to see him. Arriving at his house he rang the bell at the entrance-gate, but no one came. Dismounting, he made his way to the hall-door, and repeatedly rang the bell, which no one answered. He then entered the house, wandered from room to room, till at last he discovered Pitt on a bed—dead, and entirely neglected. It is supposed, that such was his poverty, he had not been able to pay the wages of his servants, and that they had absconded, taking with them what they could. E. J.
Skeleton Strata.—The skeletons in our crowded London graveyards lie in layers which are quite historical in their significance, and which would be often startling if the circumstances of their juxta-position could be made known. A cutting from an old London newspaper (title and date uncertain), and which exists in the well-known repertory of Mr. Green of Covent Garden, contains an example of skeleton contact which is unusually curious, if reliable. It is there stated that Dr. Sacheverell is buried in St. Andrew’s, Holborn, and that the notorious Mother Needham of Hogarth is lying above him, and above her again is interred Booth the actor, a strange stratification of famous or notorious clay. S. L.
# Once a Week (magazine)/Series 1/Volume 1/Ana (August 20, 1859)

The magazine's account book indicates that these anecdotes were most likely contributed by its subeditor Edward Jesse.
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# Once a Week (magazine)/Series 1/Volume 1/Ana (July 16, 1859)

The first paragraph is by Edward Walford, the second by Edward Jesse. The poem alluded to in the latter is "Hohenlinden."
ANA
Birthplace of the Duke of Wellington.— If it be legally as well as poetically true that “every child that’s born at sea belongs to the parish of Stepney,” we congratulate the good people of Stepney on a somewhat distinguished parishioner. It has always been stated that the great Duke of Wellington was born either at Lord Mornington’s residence in Dublin, or at Dangan Castle, county Meath; and even Burke accepts as an established fact his nativity on Irish soil. The Duke, it is well known, would never say 'yes’ or 'no’ when questioned on the matter in the later years of his life. We are in a position to state, upon evidence that admits of no dispute, that the Great Duke was born neither in Ireland nor in England: he was a Stepneian — a genuine child of the ocean. The Countess of Mornington, his mother, was taken with the pains of labour whilst crossing in a sailing-boat from Holyhead to Dublin. The wind was adverse, and the future conqueror of Waterloo first saw the light on board a packet, about half- way between the coasts of Wales and Ireland. The late Lady Mary Temple, daughter of the Marquis of Buckingham, who was Lord-Lieutenant of Ireland when “Arthur Wesley” obtained his first commission, used to say that she had often heard him joked, and had joked him herself, at her father’s vice-regal table, on the place and circumstances of his birth. The Duke, as A.D.C. to the lady’s father, could not well be angry then with Lady Mary; but he begged her, in after-life, never to mention the subject again in his presence. The story, however, is confirmed by the fact of the Duke having been baptised in Dublin, in May, 1769, on the 1st of which month his birth is said to have happened. At all events, if the Great Duke was really a native of Stepney, it would seem as if a grateful nation had “passed” his ashes after death to the neighbourhood of the parish to which he belonged.
E. W.
Campbell the poet was led home one evening, from the Athenaeum Club, by a friend of mine. There had been a heavy storm of rain, and the kennels were full of water. Campbell fell into one of them, and pulled my friend after him, who exclaimed, in allusion to a well-known line of the poet’s, “It is not Iser rolling rapidly, but Weser.”
E. J.
# Once a Week (magazine)/Series 1/Volume 1/Ana (November 19, 1859)

Contributor unknown.
ANA.
Longevity among the Peerage.—It is not a little singular that of the score or so of peers who have died since the commencement of the year, there are sixteen whose united ages amount to no less than 1229 years, giving an average of 76 years and a-half to each. The list of noble Lords is as follows:—The Earl of Aylesford (aged 72); Lord Northwick (81); the Earl of Ripon (76); the Marquis of Bristol (89); the Earl of Devon (81); the Bishop of Bangor (86); the Duke of Leeds (60); the Earl of Moray (63); the Earl of Tankerville (83); Earl Cathcart (76); the Earl of Harborough (62); the Earl of Minto (76); Viscount St. Vincent (92); the Earl of Jersey (86); the Earl of Westmorland (75); and Earl Waldegrave (71).
# On the Generation of Animals

Book I
Book II
Book III
Book IV
Book V
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# On the Five Senses

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
All of us in one you'll find, Brethren of a wondrous kind; Yet among us all no brother Knows one title of the other; We in frequent counsels are, And our marks of things declare, Where, to us unknown, a clerk Sits, and takes them in the dark. He's the register of all In our ken, both great and small; By us forms his laws and rules, He's our master, we his tools; Yet we can with greatest ease Turn and wind him where you please. One of us alone can sleep, Yet no watch the rest will keep, But the moment that he closes, Every brother else reposes. If wine's bought or victuals drest, One enjoys them for the rest. Pierce us all with wounding steel, One for all of us will feel. Though ten thousand cannons roar, Add to them ten thousand more, Yet but one of us is found Who regards the dreadful sound. Do what is not fit to tell, There's but one of us can smell.
# On Guerrilla Warfare (United States Marine Corps translation)/A Further Note

​A FURTHER NOTE
THE PRECEDING NOTE was written twenty-one years ago, but I see no need to amplify it.
Yu Chi Chan (1937) is frequently confused with one of Mao's later (1938) essays entitled K'ang Jih Yu Chi Chan Cheng Ti Chan Lueh Wen T'i (Strategic Problems in the Anti-Japanese Guerrilla War), which was issued in an English version in 1952 hy the People's Publishing House, Peking. There are some similarities in these two works.
I had hoped to locate a copy of Yu Chi Chan in the Chinese to check my translation but have been unable to do so. Some improvement is always possible in any rendering from the Chinese. I have not been able to identify with standard English titles all the works cited by Mao.
Mao wrote Yu Chi Chan during China's struggle against Japan; consequently there are, naturally, numerous references to the strategy to be used against the Japanese. These in no way invalidate Mao’s fundamental thesis. For instance, when Mao writes, "The moment that this war of resistance dissociates itself from the masses of the people is the precise moment that it dissociates itself from hope of ultimate victory over the Japanese," he might have added, "and from hope of ultimate victory over the forces ​of Chiang Kai-shek." However, he did not do so, because at that time both sides were attempting to preserve the illusion of a "united front." "Our basic policy," he said, "is the creation of a national united anti-Japanese front." This was, of course, not the basic policy of the Chinese Communist Party then, or at any other time. Its basic policy was to seize state power; the type of revolutionary guerrilla war described by Mao was the basic weapon in the protracted and ultimately successful process of doing so.
Samuel B. Griffith Brigadier General, USMC (Ret.)
# On Guerrilla Warfare (United States Marine Corps translation)/Appendix

APPENDIX
NOTES
1. Each squad consists of from 9 to 11 men. In case men or arms are not sufficient, the third platoon may be dispensed with or one squad organized as company headquarters.
2. The mobile propaganda unit consists of members of the company who are not relieved of primary duties except to carry out propaganda when they are not fighting.
3. If there is insufficient personnel, the medical section is not separately organized. If there are only two or three medical personnel, they may be attached to the administrative section.
4. If there is no barber, it is unimportant. If there is an insufficient number of cooks, any member of the company may be designated to prepare food.
5. Each combatant soldier should be armed with the rifle. If there are not enough rifles, each squad should have two or three. Shotguns, lances, and big swords can also be furnished. The distribution of rifles does not have to be equalized in platoons. As different missions are assigned to platoons, it maybe necessary to give one platoon more rifles than the others.
TABLE 1
ORGANIZATION OF AN INDEPENDENT GUERRILLA COMPANY
TABLE OF ORGANIZATION, GUERRILLA COMPANY
TABLE 2
ORGANIZATION OF AN INDEPENDENT GUERRILLA BATTALION
NOTES
1. Total headquarters of an Independent guerrilla battalion may vary from a minimum of 46 to a maximum of 110.
2. When there are 4 companies to a battalion, regimental organization should be used.
3. Machine-gun squads may be heavy or light. A light machine-gun squad has from 5 to 7 men. A heavy machine-gun squad has from 7 to 9 men.
4. The intelligence section is organized in from 2 to 4 squads, at least one of which is made up of plain-clothes men. If horses are available, one squad should be mounted.
5. If no men are available for stretcher-bearers, omit them and use the cooks or ask aid from the people.
TABLE 3
ORGANIZATION OF AN INDEPENDENT GUERRILLA REGIMENT
NOTES
1. See Tables 1 and 2 for company and battalion organization.
2. Battalions and companies have no transport sections.
TABLE OF ORGANIZATION, GUERRILLA REGIMENT
TABLE OF ORGANIZATION, GUERRILLA BATTALION (INDEPENDENT)
TABLE 4
ORGANIZATION OF INDEPENDENT GUERRILLA BRIGADE (OR DIVISION)
# One Hundred Poems of Kabir/XLII

Indian Edition
XLII
I. 79. tirath men to sab pani hai
tirath men to sab pani hai, hove nahin kachhu anhaay dekhaa pratima sakal to jad hai bhaai, bolen nahin bolaay dekha puraan koraan sabye baat hai, ya ghat kaa pardaa khol dekha anubhav kee baat kabir kahyen yah, sab hai jhoothi pol dekha
There is nothing but water at the holy bathing places; and I know that they are useless, for I have bathed in them. The images are all lifeless, they cannot speak; I know, for I have cried aloud to them. The Purana and the Koran are mere words; lifting up the curtain, I have seen. Kabir gives utterance to the words of experience; and he knows very well that all other things are untrue.
# One Hundred Poems of Kabir/XLV

Indian Edition
XLV
I. 97. sadho, ko hai kanh se ayo
sadho, ko hai kanh se ayo? tehi ke man dhoun kahaan basat hai, ko dhoun naach nachaayo paavak sarv ang kaathahime, ko dhoun dahak jagaayo ho gayaa khaak tej puni vaako, kahun dhoun kahaan samaayo ahye apaar paar kachhu nahin, satguru jinhye lakhaayo kahyen kabir jehi soojh-boojh jas, teyeen tas aaj sunaayo
Who are you, and whence do you come? Where dwells that Supreme Spirit, and how does He have His sport with all created things? The fire is in the wood; but who awakens it suddenly? Then it turns to ashes, and where goes the force of the fire? The true guru teaches that He has neither limit nor infinitude. Kabir says: "Brahma suits His language to the understanding of His hearer."
# One Hundred Poems of Kabir/XLVII

Indian Edition
XLVII
I. 102. tarvar ek mul bin thada
tarvar ek mul bin thada, bin phoole phal laage saakhaa-patra kachhu nahin taake, sakal kamal-dal gaaje chadh tarvar do panchhee bole, ek guru ek chelaa chelaa rahaa so ras chun khaayaa, guru nirantar khelaa panchhee ke khoj agam pargat, kahyen kabir badi bhaaree sab hee moorat beej amoorat, moorat kee balihaari
There is a strange tree, which stands without roots and bears fruits without blossoming; It has no branches and no leaves, it is lotus all over. Two birds sing there; one is the Guru, and the other the disciple: The disciple chooses the manifold fruits of life and tastes them, and the Guru beholds him in joy. ​What Kabir says is hard to understand: "The bird is beyond seeking, yet it is most clearly visible. The Formless is in the midst of all forms. I sing the glory of forms."
# One Hundred Poems of Kabir/XL

Indian Edition
XL
I. 65. avadhu bhule ko ghar lawe
avadhu bhule ko ghar lawe, so jan hamako bhaavye ghar mein jog bhog ghar hee main, ghar taj ban nahin jaavye ghar mein jukt mukt ghar hee mein, jo guru alakh lakhaavye sahaj sunn mein rahye samaanaa, sahaj samaadhi lagaavye unmuni rahye brahm ko cheenhye, param tatva ko dhyaavye surat-nirat son melaa karke, anhad naad bajaavye ghar mein basat bastu bhee ghar hai, ghar hee bastu milaavye kahyen kabir suno ho saadho, jyon kaa tyon thahraavye
He is dear to me indeed who can call back the wanderer to his home. In the home is the true union, in the home is enjoyment of life: why should I forsake my home and wander in the forest? If Brahma helps me to realize truth, verily I will find both bondage and deliverance in home. He is dear to me indeed who has power to dive deep into Brahma; whose mind loses itself with ease in His contemplation. He is dear to me who knows Brahma, and can dwell on His supreme truth in meditation; and who can play the ​melody of the Infinite by uniting love and renunciation in life. Kabir says: "The home is the abiding place; in the home is reality; the home helps to attain Him Who is real. So stay where you are, and all things shall come to you in time."
# One Hundred Poems of Kabir/XLI

Indian Edition
XLI
I. 76. santo, sahaj samadhi bhali
santo, sahaj samadhi bhali saayeen te milan bhayo jaa dinten surat n ant chalee aankh n moondoon, kaan n roondhoon, kaayaa kasht n dhaaroon khule nain main hans hans dekhoon, sunder roop nihaaroon kahun so naam soonoon so sumiran, jo kuchh karun so poojaa girah-udyaan eksam dekhoon, bhaav mitaaoon dooja jahn jahn jaaoon soi parikarmaa, jo kuchh karoon so sewaa jab souun tab karoon dandvat, poojoon aur n devaa shabd nirantar manooaa raataa, malin bachan kaa tyaagee oothat-baithat kabhun n bisarye, aisee taari laagi kahyen kabir yah unmani rahani, so pargat kar gaayee sukh-dukh ke ik pare param sukh, tehi mein rahaa samaayee
O sadhu! the simple union is the best. Since the day when I met with my Lord, there has been no end to the sport of our love. I shut not my eyes, I close not my ears, I do not mortify my body; I see with eyes open and smile, and behold His beauty everywhere: I utter His Name, and whatever I see, it reminds me of Him; whatever I do, it becomes His worship. The rising and the setting are one to me; all contradictions are solved. Wherever I go, I move round Him, All I achieve is His service: When I lie down, I lie prostrate at His feet. He is the only adorable one to me: I have none other. My tongue has left off impure words, it sings His glory day and night: Whether I rise or sit down, I can never forget Him; for the rhythm of His music beats in my ears. Kabir says: "My heart is frenzied, and I disclose in my soul what is hidden. I am immersed in that one great bliss which transcends all pleasure and pain."
# One Hundred Poems of Kabir/XLIX

Indian Edition
XLIX
I. 105. jo disai, so to hai nahin
jo disai, so to hai nahin, hai so kahaa n jaayee bin dekhe parteet n aavye, kahe n ko patiyaanaa samajh hoy to shabd cheenhye, acharaj hoy ayaanaa koyee dhyaavye, niraakaar ko, koyee dhyaavye aakaaraa yaa vidhi is donon ten nyaaraa, jaanye jaananhaaraa vah raag to lakhaa n jaayee, maatraa lagye n kaanaa kahyen kabir so padhye n parlay, surat-nirat jin jaanaa
That which you see is not: and for that which is, you have no words. Unless you see, you believe not: what is told you you cannot accept. He who is discerning knows by the word; and the ignorant stands gaping. Some contemplate the Formless, and others meditate on form: but the wise man knows that Brahma is beyond both. That beauty of His is not seen of the eye: that metre of His is not heard of the ear. Kabir says: "He who has found both love and renunciation never descends to death."
# One Hundred Poems of Kabir/XIX

Indian Edition
XIX
II. 20. paramatam guru nikat virajain
parmatam guru nikat virajain jaag jaag man mere dhaay ke pritam charanan lagye saayin khadaa sir tere jugan jugan tohi sobat beeta ajahun na jaag sabere
O my heart! the Supreme Spirit, the great Master, is near you: wake, oh wake! Run to the feet of your Beloved: for your Lord stands near to your head. You have slept for unnumbered ages; this morning will you not wake?
# One Hundred Poems of Kabir/XLIV

Indian Edition
XLIV
I. 93. gagan math gaib nisan ude
gagan math gaib nisan ude chandrahaar chandwaa jahn taange, muktaa-maanik madhe mahimaa taasu dekh man thir kar, ravi-sasi jot jare kahyen kabir piye joi jan, maanaa phirat mare
The Hidden Banner is planted in the temple of the sky; there the blue canopy decked with the moon and set with bright jewels is spread. There the light of the sun and the moon is shining: still your mind to silence before that splendour. Kabir says: "He who has drunk of this nectar, wanders like one who is mad."
# One Hundred Poems of Kabir/XLVI

Indian Edition
XLVI
I. 98. sadho, sahajai kaya sodho
sadho, sahajai kaya sodho jaise bat kaa beej taahi mein patra-phool-phal-chhayaa kaayaa maddhe beej biraajye, beeja maddhe kaayaa agni-pavan-paani-pirathee-nabh, taa-bin milye naahin kaaji pandit karo nirnay ko n aapaa maahin jal-bhar kumbh jalye bich dhariyaa, bahar- bheetar soi unko naam kahan ko naahin doojaa dhokhaa hoi kahye kabir suno bhaai saadho, satya-shabd nij saaraa aapaa-maddhe aapye bolye, aapye sirjanhaaraa
O sadhu! purify your body in the simple way. As the seed is within the banyan tree, and within the seed are the flowers, the fruits, and the shade: So the germ is within the body, and within that germ is the body again. The fire, the air, the water, the earth, and the aether; you cannot have these outside of Him. O Kazi, O Pundit, consider it well: what is there that is not in the soul? The water-filled pitcher is placed upon water, it has water within and without. It should not be given a name, lest it call forth the error of dualism. Kabir says: "Listen to the Word, the Truth, which is your essence. He speaks the Word to Himself; and He Himself is the Creator."
# One Hundred Poems of Kabir/XLIII

Indian Edition
XLIII
I. 82. pani vic min piyasi
pani vic min piyasi, mohin sun sun aave haansee ghar mein bastu najar nahin aavat, ban ban phirat udaasee aatam-gyaan binaa jag jhoonthaa, kyaa mathura kyaa kaasi
I laugh when I hear that the fish in the water is thirsty: You do not see that the Real is in your home, and you wander from forest to forest listlessly! Here is the truth! Go where you will, to Benares or to Mathura; if you do not find your soul, the world is unreal to you.
# Nicene and Post-Nicene Fathers: Series II/Volume X/Works/On the Duties of the Clergy/Book I/Chapter 33

Chapter XXXIII.
Good-will exists especially in the Church, and nourishes kindred virtues.
170. Good-will expands in the body of the Church, by fellowship in faith, by the bond of baptism, by kinship through grace received, by communion in the mysteries. For all these bonds claim for themselves the name of intimacy, the reverence of children, the authority and religious care of parents, the relationship of brothers. Therefore the bonds of grace clearly point to an increase of good-will.
171. The desire to attain to like virtues also stands one in good stead; just as again good-will brings about a likeness in character. For Jonathan the king’s son imitated the gentleness of holy David, because he loved him. Wherefore those words: “With the holy thou shalt be holy,” seem not only to be concerned with our ordinary intercourse, but also to have some connection with good-will. The sons of Noah indeed dwelt together, and yet their characters were not at all alike. Esau and Jacob also dwelt together in their father’s house, but were very unlike. There was, however, no good-will between them to make the one prefer the other to himself, but rather a rivalry as to which should first get the blessing. Since one was so hard, and the other gentle, good-will could not exist as between such different characters and conflicting desires. Add to this the fact that holy Jacob could not prefer the unworthy in son of his father’s house to virtue.
172. But nothing is so harmonious as justice and impartiality. For this, as the comrade and ally of good-will, makes us love those whom we think to be like ourselves. Again, good-will contains also in itself fortitude. For when friendship springs from the fount of good-will it does not hesitate to endure the great dangers of life for a friend. “If evils come to me through him,” it says, “I will bear them.”

## Footnotes

* ↑ Cic. de Off. I. 17, § 55.
* ↑ Cic de Off. I. 17, § 55.
* ↑ Ps. xviii. 26.
* ↑ Cic. de Off. I. 17, § 56.
* ↑ Ecclus. xxiii. 31.