OpenLLM-France/wikimedia huggingface dataset:
# Dreams & Dust/The Tavern of Despair

Published in the collection Dreams and Dust (1915).
THE wraiths of murdered hopes and loves Come whispering at the door, Come creeping through the weeping mist That drapes the barren moor; But we within have turned the key 'Gainst Hope and Love and Care, Where Wit keeps tryst with Folly, at The Tavern of Despair.
And we have come by divers ways To keep this merry tryst, But few of us have kept within The Narrow Way, I wist; For we are those whose ampler wits And hearts have proved our curse-- Foredoomed to ken the better things And aye to do the worse!
Long since we learned to mock ourselves; And from self-mockery fell
To heedless laughter in the face Of Heaven, Earth, and Hell. We quiver 'neath, and mock, God's rod; We feel, and mock, His wrath; We mock our own blood on the thorns That rim the "Primrose Path."
We mock the eerie glimmering shapes That range the outer wold, We mock our own cold hearts because They are so dead and cold; We flout the things we might have been Had self to self proved true, We mock the roses flung away, We mock the garnered rue;
The fates that gibe have lessoned us; There sups to-night on earth No madder crew of wastrels than This fellowship of mirth. . . . (Of mirth . . . drink, fools!--nor let it flag Lest from the outer mist Creep in that other company Unbidden to the tryst.
We're grown so fond of paradox Perverseness holds us thrall, So what each jester loves the best He mocks the most of all; But as the jest and laugh go round, Each in his neighbor's eyes Reads, while he flouts his heart's desire, The knowledge that he lies.
Not one of us but had some pearls And flung them to the swine, Not one of us but had some gift-- Some spark of fire divine-- Each might have been God's minister In the temple of some art-- Each feels his gift perverted move Wormlike through his dry heart.
If God called Azrael to Him now And bade Death bend the bow Against the saddest heart that beats Here on this earth below, Not any sobbing breast would gain The guerdon of that barb--
The saddest ones are those that wear The jester's motley garb.
Whose shout aye loudest rings, and whose The maddest cranks and quips-- Who mints his soul to laughter's coin And wastes it with his lips-- Has grown too sad for sighs and seeks To cheat himself with mirth; We fools self-doomed to motley are The weariest wights on earth!
But yet, for us whose brains and hearts Strove aye in paths perverse, Doomed still to know the better things And still to do the worse,-- What else is there remains for us But make a jest of care And set the rafters ringing, in Our Tavern of Despair?
# Dreams & Dust/The Wages

Published in the collection Dreams and Dust (1915).
EARTH loves to gibber o'er her dross, Her golden souls, to waste; The cup she fills for her god-men Is a bitter cup to taste.
Who sees the gyves that bind mankind And strives to strike them off Shall gain the hissing hate of fools, Thorns, and the ingrate's scoff.
Who storms the moss-grown walls of eld And beats some falsehood down Shall pass the pallid gates of death Sans laurel, love or crown;
For him who fain would teach the world The world holds hate in fee-- For Socrates, the hemlock cup; For Christ, Gethsemane.
# Dreams & Dust/To a Dancing Doll

FORMAL, quaint, precise, and trim, You begin your steps demurely-- There's a spirit almost prim In the feet that move so surely, So discreetly, to the chime Of the music that so sweetly Marks the time.
But the chords begin to tinkle Quicker, And your feet they flash and flicker-- Twinkle!-- Flash and flutter to a tricksy Fickle meter; And you foot it like a pixie-- Only fleeter!
Now our current, dowdy Things--
"Turkey-trots" and rowdy Flings-- For they made you overseas In politer times than these, In an age when grace could please, Ere St. Vitus Clutched and shook us, spine and knees;-- Loosed a plague of jerks to smite us!
Well, our day is far more brisk And our manner rather slacker), And you are nothing more than bisque And lacquer-- But you shame us with the graces Of courtlier times and places When the cheap And vulgar wasn't "art"-- When the faunal prance and leap Weren't "smart."
Have we lost the trick of wedding Grace to pleasure? Must we clown it at the bidding Of some tawdry, common measure?
Can't you school us in the graces Of your pose and dainty paces?-- Now the chords begin to tinkle Quicker-- And your feet they flash and flicker-- Twinkle!-- And you mock us as you featly Swing and flutter to the chime Of the music-box that sweetly Marks the time!
# Dreams & Dust/Visitors

Published in the collection Dreams and Dust (1915).
THEY haunt me, they tease me with hinted Withheld revelations, The songs that I may not utter; They lead me, they flatter, they woo me. I follow, I follow, I snatch At the veils of their secrets in vain-- For lo! they have left me and vanished, The songs that I cannot sing.
There are visions elusive that come With a quiver and shimmer of wings;-- Shapes shadows and shapes, and the murmur Of voices;-- Shapes, that out of the twilight Leap, and with gesture appealing Seem to deliver a message, And are gone 'twixt a breath and a breath;-- Shapes that race in with the waves Moving silverly under the moon,
And are gone ere they break into foam on the rocks And recede;-- Breathings of love from invisible Flutes, Blown somewhere out in the tender Dusk, That die on the bosom of Silence;-- Formless, And fleeter than thought, Vaguer than thought or emotion, What are these visitors?
Out of the vast and uncharted Realms that encircle the visible world, With a glimmer of light on their pinions, They rush . . . They waver, they vanish, Leaving me stirred with a dream of the ultimate beauty, A sense of the ultimate music, I never shall capture;--
They are Beauty, Formless and tremulous Beauty,
Beauty unborn; Beauty as yet unappareled In thought; Beauty that hesitates, Falters, Withdraws from the verge of birth, Flutters, Retreats from the portals of life;-- O Beauty for ever uncaptured! O songs that I never shall sing!
# Ecclesiastical History of the English People

English-language translations of Historia ecclesiastica gentis Anglorum include:
* Ecclesiastical History of the English Nation, 1910 tr. Lionel C. Jane (transcription project)
* Ecclesiastical History of the English People, 1917 tr. A. M. Sellar (transcription project)
# Ecclesiastical history (Philostorgius)/Epitome of book I
## Chapter 9

Philostorgius also confesses that all the bishops consented to the exposition of the faith made at Nicaea, with the exception of Secundus, bishop of Ptolemais, and Theon, bishop of Marmarica. But the rest of the band of Arian bishops, such as Eusebius of Nicomedia, (whom Philostorgius calls the Great,) Theognis of Nicaea, end Tharis of Chalcedon, and all the others, embraced the sentence of the council, though with a fraudulent and treacherous purpose, (as Philostorgius admits,) for under the term o9moou&sioj they secretly introduced that of o9moiou&sioj. But still they did not refuse submission to the decrees of the synod, though Constantina, the emperor's sister, suggested this counsel to them.
# Ecclesiastical history (Philostorgius)/Epitome of book II
## Chapter 6

The impious Philostorgius relates that the Christians in Central India, who were converted to the faith of Christ by the preaching of St. Bartholomew, believe that the Son is not of the same substance with the Father. He adds that Theophilus the Indian, who had embraced this opinion, came to them, and delivered it to them as a doctrine; and also that these Indians are now called Homeritae, instead of their old name of Sabaeans, which they received from the city of Saba, the chief city of the whole nation.
# Dream Women

A Mystery in Four Narratives

## Contents

* The First Narrative
* The Second Narrative
* The Third Narrative
* Fourth (And Last) Narrative
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
# Dream Tales and Prose Poems/Poems in Prose/We Will Still Fight On

WE WILL STILL FIGHT ON
What an insignificant trifle may sometimes transform the whole man!
Full of melancholy thought, I walked one day along the highroad.
My heart was oppressed by a weight of gloomy apprehension; I was overwhelmed by dejection. I raised my head. . . . Before me, between two rows of tall poplars, the road darted like an arrow into the distance.
And across it, across this road, ten paces from me, in the golden light of the dazzling summer sunshine, a whole family of sparrows hopped one after another, hopped saucily, drolly, self-reliantly!
One of them, in particular, skipped along sideways with desperate energy, puffing out his little bosom and chirping impudently, as though to say he was not afraid of any one! A gallant little warrior, really!
And, meanwhile, high overhead in the heavens hovered a hawk, destined, perhaps, to devour that little warrior.
I looked, laughed, shook myself, and the mournful thoughts flew right away: pluck, daring, zeal for life I felt anew.
​Let him, too, hover over me, my hawk . . .
We will fight on, and damn it all!
November 1879.
# Dream Tales and Prose Poems/Poems in Prose/What Shall I Think

WHAT SHALL I THINK? . . .
What shall I think when I come to die, if only I am in a condition to think anything then?
Shall I think how little use I have made of ​my life, how I have slumbered, dozed through it, how little I have known how to enjoy its gifts?
'What? is this death? So soon? Impossible! Why, I have had no time to do anything yet. . . . I have only been making ready to begin!'
Shall I recall the past, and dwell in thought on the few bright moments I have lived through—on precious images and faces?
Will my ill deeds come back to my mind, and will my soul be stung by the burning pain of remorse too late?
Shall I think of what awaits me beyond the grave . . . and in truth does anything await me there?
No. . . . I fancy I shall try not to think,—and shall force myself to take interest in some trifle simply to distract my own attention from the menacing darkness, which is black before me.
I once saw a dying man who kept complaining they would not let him have hazel-nuts to munch! . . . and only in the depths of his fast-dimming eyes, something quivered and struggled like the torn wing of a bird wounded to death. . . .
August 1879.
# Dream Tales and Prose Poems/Poems in Prose/Two Rich Men

TWO RICH MEN
When I hear the praises of the rich man Rothschild, who out of his immense revenues devotes whole thousands to the education of children, the care of the sick, the support of the aged, I admire and am touched.
But even while I admire it and am touched by it, I cannot help recalling a poor peasant family who took an orphan niece into their little tumble-down hut.
'If we take Katka,' said the woman, 'our last farthing will go on her, there won't be enough to get us salt to salt us a bit of bread.'
'Well, . . . we'll do without salt,' answered the peasant, her husband.
Rothschild is a long way behind that peasant!
July 1878.
# Eminent Chinese of the Ch'ing Period/P'êng Sun-yü

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​P'ÊNG Sun-yü 彭孫遹 (T. 駿孫, H. 羨門), 1631–1700, scholar, calligrapher, and official, was a native of Hai-yen, Chekiang. He was made a chin-shih in 1659, and twenty years later was summoned to compete in the special examination known as po-hsüeh hung-tz'ŭ 博學宏詞 which was held on April 11, 1679. He took first honors among the fifty candidates who passed the examination. A total of 188 scholars had been summoned to take it. Of this number thirty-six declined, pleaded illness, or were prevented by death from competing; and 102 failed. Of the fifty who passed, twenty-three were from Kiangsu, thirteen from Chekiang, five from Chihli, three from Anhwei, two from Kiangsi, and one each from Shensi, Honan, Shantung, and Hupei.
After several promotions P'êng Sun-yü rose in 1688 to a sub-chancellorship in the Grand Secretariat, and in the following spring was especially commissioned to pay sacrificial honors at the tomb of Confucius in Shantung. Like all of the scholars who passed the po-hsüeh hung-tz'ŭ examination of 1679, he had a share in the compilation of the History of the Ming Dynasty (Ming-shih), assisting also in the preparation of the official account of the suppression of the Sanfan Rebellion (see under Wu San-kuei), entitled P'ing-ting San-ni fang-lüeh (see under Han T'an). For a time he was Director of the State Historiographer's Office (國史館). He retired from official life in 1697. When, two years later, Emperor Shêng-tsu was on his third tour of the South a tablet, inscribed by the imperial hand, was bestowed upon P'êng as a token of extraordinary favor. The inscription, reading Sung-kuei t'ang 松桂堂 (The Hall of the Pine and the Cassia), appears in the title of his collected works, Sung-kuei t'ang ch'uan chi (全集). This work, in 37 chüan, was printed by his son, P'êng Ching-tsêng 彭景曾 in 1743. As a poet the natne of P'êng Sun-yü was linked with that of his great contemporary, Wang Shih-chên [q. v.]. He was especially praised for his tz'ŭ or poems in irregular metre.
[1/489/14b; 3/59/31a; 20/1/00 (portrait); 29/2/9b; 32/2/1a; Hai-yen hsien chih (1877) 16/8b; Ssŭ-k'u 173/5a.]
Tu Lien-chê
# Eminent Chinese of the Ch'ing Period/Pai-shan

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​PAI-shan. See under Baisan.
# Eminent Chinese of the Ch'ing Period/Pan-ti

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​PAN-ti. See under Bandi.
# Eminent Chinese of the Ch'ing Period/Pa-hai

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​PA-hai. See under Bahai.
# Eminent Chinese of the Ch'ing Period/Pai-yin-ta-li

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​PAI-yin-ta-li. See under Baindari.
# Dunlap v. Northeastern Railroad Company

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
130 U.S. 649
Dunlap v. Northeastern Railroad Company
[Statement of Case from pages 649-651 intentionally omitted]
Hoke Smith, for plaintiff in error.
Pope Barrow, for defendant in error.
[Arguments of Counsel intentionally omitted]
Mr. Chief Justice FULLER, after stating the facts as above, 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
# Dunlap v. Dunlap

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
25 U.S. 574
Dunlap v. Dunlap
Feb. 9th.
THIS cause was argued by Mr. Scott for the appellants, and by Mr. Doddridge for the respondents. Feb. 17th.
Mr. Chief Justice MARSHALL 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
# Dunlap v. Northeastern Railroad Company/Opinion of the Court

* Court Documents
* Case Syllabus
* Opinion of the Court
United States Supreme Court
130 U.S. 649
Dunlap v. Northeastern Railroad Company
The circuit court erred in not submitting the question of contributory negligence to the jury, as the conclusion did not follow, as matter of law, that no recovery could be had upon any view which could be properly taken of the facts the evidence tended to establish. Kane v. Railway Co., 128 U.S. 91, ante, 16; Jones v. Railroad Co., 128 U.S. 443, ante, 118.
It is urged that the exceptions were not properly saved, and therefore that they should be disregarded. There is some obscurity in the record upon this subject, but upon the whole we think that enough appears to enable us to pass upon the question presented. The bill of exceptions shows that certain instructions, numbered 1 and 2, were requested by plaintiff and refused, and certain instructions, numbered 3 and 4, objectionable or adverse to plaintiff, were given, and it is stated by the court that 'the plaintiff's counsel presented his requests in writing before the charge of the court began. The court instructed the jury to find for the defendant, without notice to plaintiff's counsel that the requests would not be given, and there was no opportunity for counsel to except to the failure of the court to charge as requested until the instructions were given to the jury. The exceptions, therefore, contained in Nos. 1, 2, 3, and 4 were not taken or noted during the trial.' But the bill of exceptions also states: '(5) The court instructed the jury to return a verdict for the defendant. (6) The jury returned a verdict in accordance with said instructions, and judgment was thereupon entered up in behalf of defendant in pursuance of said instructions; and to said instructions, verdict, and judgment the plaintiff, by his counsel, excepted, and now excepts, during the term at which said case was tried, and while said term is still in session, and assigns the same as error, and prays the court to sign and certify this exception.' We understand from this language, taken together, that the general instruction of the court to find for the defendant was excepted to at the proper time; and, while greater accuracy of expression should have been used, we are not inclined by too technical a construction to preclude ourselves from correcting the error we hold was committed. The judgment is reversed, and the cause remanded, with directions to grant a new trial.

## 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
# Eminent Chinese of the Ch'ing Period/Ying-o-êr-tai

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​YING-o-êr-tai. See under Inggûldai.
# Eminent Chinese of the Ch'ing Period/Ying, Prince

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​YING, Prince. See under Ajige.
# Eminent Chinese of the Ch'ing Period/Yin-t'i (禔)

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​YIN-t'i 胤禔, Mar. 12, 1672–1734, Nov. 25, was the eldest son of Emperor Shêng-tsu. He often accompanied the Emperor on the latter's tours, and in 1690 was sent to assist his uncle, Fu-ch'üan [q. v.], in the expedition against Galdan [q. v.] in Jehol. He was recalled, however, before the battle of Ulan-butung took place because he had disputed with Fu-ch'üan. At the time of the expedition against Galdan in Mongolia in 1696 he was sent with Songgotu [q. v.] to command the advance guard awaiting the Emperor at Torin, and after the Emperor returned to Peking he remained behind to make awards to the victorious troops. Made in 1698 a prince of the second degree with the designation Chih 直, he began to live outside the Palace in his own establishment.
Before long there ensued among the princes a struggle for the throne. Yin-jêng [q. v.], the Heir Apparent, was evidently unsuited for the position. Nevertheless it seems that he had the support of a brother, Yin-chih [q. v.], whereas Yin-t'i and several other princes took up the case of another brother, Yin-ssŭ [q. v.]. In 1708 when Yin-jêng, after a spell of insanity, was degraded as he was returning from Jehol, he was placed in the custody of Yin-t'i. While exercising this responsibility Yin-t'i reminded the Emperor that physiognomists had predicted Yin-ssŭ's succession to the throne and that it would be easy to get rid of Yin-jêng without leaving any imputation of blame upon the Emperor himself. For this malevolent suggestion Yin-t'i was severely reprimanded. Late in the same year (1708) he was accused by Yin-chih of employing a Lama sorceress to cast a ​spell on Yin-jêng. Investigation seemed to substantiate the accusation when certain objects believed to have caused Yin-jêng's insanity were dug up in Yin-t'i's courtyard. On this and other counts Yin-t'i was pleced under surveillance, and after being deprived of his titles, was imprisoned in his own courtyard where he died in 1734 and was buried with the rites accorded to a prince of the fourth degree. Most of his property and the Bannermen assigned as his slaves were given to the Emperor's fourteenth son, Yin-t'i [禵, q.v.].
[1/226/2a; Tung-hua lu, K'ang-hsi 47:9, 10, 11; Ch'ing Huang-shih ssŭ-p'u (see under Fu-lung-an) 3/12a.]
Fang Chao-ying
# Eminent Chinese of the Ch'ing Period/Ying Hui-ch'ien

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​YING Hui-ch'ien 應撝謙 (T. 嗣寅, H. 潛齋), 1615–1683, scholar, was a native of Jên-ho (Hangchow). A licentiate under the Ming regime, he gave up hope of an official career after the change of dynasty, devoting himself to teaching and writing, and gathering about him a large number of students by his presentation of Neo-Confucian philosophy in which he favored the Ch'êng-Chu school (see under Hu Wei). IIe was noted for his self-control and for his devoted care of his mother, on whom he waited day and night during several years of illness. He was twice summoned to take part in the special po-hsüeh hung-tz'ŭ examination of 1679 (see under P'êng Sun-yü), but excused himself on the plea of illness. Of his numerous writings, mostly on the classics and philosophy, six titles were given notice in the Ssŭ-k'u Catalogue (see under Chi Yün). His collected literary works, ​潛齋集 Ch'ien-chai chi, in 10 chüan, were printed by Chang Po-hsing [q. v.] in 1710. An illustrated work of his on ancient Chinese music and musical instruments, in 2 chüan, entitled 古樂書 Ku yüeh shu, was copied into the Imperial Manuscript Library in 1780 and reproduced photographically in 1935 in the first series of rare books to be published from that Library under the collective title Ssŭ-k'u ch'üan-shu chên-pên (see under Chi Yün).
[1/486/15b; 2/66/34a; 3/401/24a; 24/4/4a; 59/54/3a; Wang Shih-chên [q. v.], Ch'ih pei ou-t'an 10/9b, quotes from an autobiography entitled 無悶先生傳 Wu-mên hsien-shêng chuan; Hangchow fu-chih (1922) 138/14b.]
Dean R. Wickes
# Easton's Bible Dictionary (1897)/Napkin

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Napkin, (Gr. soudarion, John 11:44; 20:7; Lat. sudarium, a "sweat-cloth"), a cloth for wiping the sweat from the face. But the word is used of a wrapper to fold money in (Luke 19:20), and as an article of dress, a "handkerchief" worn on the head (Acts 19:12).
# Easton's Bible Dictionary (1897)/Narcissus

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Narcissus, daffodil, a Roman whom Paul salutes (Rom. 16:11). He is supposed to have been the private secretary of the emperor Claudius. This is, however, quite uncertain.
# Easton's Bible Dictionary (1897)/Naughty figs

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Naughty figs, (Jer. 24:2). "The bad figs may have been such either from having decayed, and thus been reduced to a rotten condition, or as being the fruit of the sycamore, which contains a bitter juice" (Tristram, Nat. Hist.). The inferiority of the fruit is here referred to as an emblem of the rejected Zedekiah and his people.