OpenLLM-France/wikimedia huggingface dataset:
# Cur Deus Homo/Book Second
### Contents

* Chapter I: How man was made holy by God, so as to be happy in the enjoyment of God.
* Chapter II: How man would never have died, unless he had sinned.
* Chapter III: How man will rise with the same body which he has in the world.
* Chapter IV: How God will complete, in respect to human nature, what he has begun.
* Chapter V: How, although the thing may be necessary, God may not do it by a compulsory necessity; and what is the nature of that necessity which removes or lessons gratitude, and what necessity increases it.
* Chapter VI: How no being, except the God-man, can make the atonement by which man is saved.
* Chapter VII: How necessary it is for the same being to be perfect God and perfect man.
* Chapter VIII: How it behooved God to take a man of the race of Adam, and born of a woman.
* Chapter IX: How of necessity the Word only can unite in one person with man.
* Chapter X: How this man dies not of debt; and in what sense he can or cannot sin; and how neither he nor an angel deserves praise for their holiness, if it is impossible for them to sin.
* Chapter XI: How Christ dies of his own power, and how mortality does not inhere in the essential nature of man.
* Chapter XII: How, though he shares in our weakness, he is not therefore miserable.
* Chapter XIII: How, along with our other weaknesses, he does not partake of our ignorance.
* Chapter XIV: How his death outweighs the number and greatness of our sins.
* Chapter XV: How this death removes even the sins of his murderers.
* Chapter XVI: How God took that man from a sinful substance, and yet without sin; and of the salvation of Adam and Eve.
* Chapter XVII: How he did not die of necessity, though he could not be born, except as destined to suffer death.
* Chapter XVIII (a): How, with God there is neither necessity nor impossibility, and what is a coercive necessity, and what one that is not so.
* Chapter XVIII (b): How Christ's life is paid to God for the sins of men, and in what sense Christ ought, and in what sense he ought not, or was not bound, to suffer.
* Chapter XIX: How human salvation follows upon his death.
* Chapter XX: How great and how just is God's compassion.
* Chapter XXI: How it is impossible for the devil to be reconciled.
* Chapter XXII: How the truth of the Old and New Testament is shown in the things which have been said.
# Cur Deus Homo/Book Second/Chapter 1
### CHAPTER I

How man was made holy by God, so as to be happy in the enjoyment of God.
Anselm. It ought not to be disputed that rational nature was made holy by God, in order to be happy in enjoying Him. For to this end is it rational, in order to discern justice and injustice, good and evil, and between the greater and the lesser good. Otherwise it was made rational in vain. But God made it not rational in vain. Wherefore, doubtless, it was made rational for this end. In like manner is it proved that the intelligent creature received the power of discernment for this purpose, that he might hate and shun evil, and love and choose good, and especially the greater good. For else in vain would God have given him that power of discernment, since man's discretion would be useless unless he loved and avoided according to it. But it does not befit God to give such power in vain. It is, therefore, established that rational nature was created for this end, viz., to love and choose the highest good supremely, for its own sake and nothing else; for if the highest good were chosen for any other reason, then something else and not itself would be the thing loved. But intelligent nature cannot fulfill this purpose without being holy. Therefore that it might not in vain be made rational, it was made, in order to fulfill this purpose, both rational and holy. Now, if it was made holy in order to choose and love the highest good, then it was made such in order to follow sometimes what it loved and chose, or else it was not. But if it were not made holy for this end, that it might follow what it loves and chooses, then in vain was it made to love and choose holiness; and there can be no reason why it should be ever bound to follow holiness. Therefore, as long as it will be holy in loving and choosing the supreme good, for which it was made, it will be miserable; because it will be impotent despite of its will, inasmuch as it does not have what it desires. But this is utterly absurd. Wherefore rational nature was made holy, in order to be happy in enjoying the supreme good, which is God. Therefore man, whose nature is rational, was made holy for this end, that he might be happy in enjoying God.
# Cur Deus Homo/Book Second/Chapter 12
### CHAPTER XII

How, though he shares in our weakness, he is not therefore miserable.
Boso. All these things plainly show that he ought to be mortal and to partake of our weaknesses. But all these things are our miseries. Will he then be miserable?
Anselm. No, indeed! For as no advantage which one has apart from his choice constitutes happiness, so there is no misery in choosing to bear a loss, when the choice is a wise one and made without compulsion.
Boso. Certainly, this must be allowed.
# Cur Deus Homo/Book Second/Chapter 13
### CHAPTER XIII

How, along with our other weaknesses, he does not partake of our ignorance.
Boso. But tell me whether, in this likeness to men which he ought to have, he will inherit also our ignorance, as he does our other infirmities?
Anselm. Do you doubt the omnipotence of God?
Boso. No! but, although this man be immortal in respect to his Divine nature, yet will he be mortal in his human nature. For why will he not be like them in their ignorance, as he is in their mortality?
Anselm. That union of humanity with the Divine person will not be effected except in accordance with the highest wisdom; and, therefore, God will not take anything belonging to man which is only useless, but even a hindrance to the work which that man must accomplish. For ignorance is in no respect useful, but very prejudicial. How can he perform works, so many and so great, without the highest wisdom? Or, how will men believe him if they find him ignorant? And if he be ignorant, what will it avail him? If nothing is loved except as it is known, and there be no good thing which he does not love, then there can be no good thing of which be is ignorant. But no one perfectly understands good, save he who can distinguish it from evil; and no one can make this distinction who does not know what evil is. Therefore, as he of whom we are speaking perfectly comprehends what is good, so there can be no evil with which he is unacquainted. Therefore must he have all knowledge, though he do not openly show it in his intercourse with men.
Boso. In his more mature years, this should seem to he as you say; but, in infancy, as it will not be a fit time to discover wisdom, so there will be no need, and therefore no propriety, in his having it.
Anselm. Did not I say that the incarnation will be made in wisdom? But God will in wisdom assume that mortality, which he makes use of so widely, because for so great an object. But he could not wisely assume ignorance, for this is never useful, but always injurious, except when an evil will is deterred from acting, on account of it. But, in him an evil desire never existed. For if ignorance did no harm in any other respect, yet does it in this, that it takes away the good of knowing. And to answer your question in a word: that man, from the essential nature of his being, will be always full of God; and, therefore, will never want the power, the firmness or the wisdom of God.
Boso. Though wholly unable to doubt the truth of this with respect to Christ, yet, on this very account, have I asked for the reason of it. For we are often certain about a thing, and yet cannot prove it by reason.
# Collier's New Encyclopedia (1921)/Tweed (cloth)

Edition of 1921; disclaimer.
TWEED, a cloth, so called from the name of the river which falls into the sea at Berwick, where it is largely manufactured. It is said, however, that some cloth called on an invoice tweels, or tweeled, that is, woven diagonally, having been sent to London, the word, which was blotted or imperfectly written, was misread Tweed, and as the cloth was manufactured in the valley of the Tweed, and the designation tweed was consequently an appropriate one, it was allowed to stand, even after the error had been detected.
# Collier's New Encyclopedia (1921)/Twilight Sleep

Edition of 1921; disclaimer.
TWILIGHT SLEEP, derived from the German word “dämmerschlaf,” an anesthetic employed in relieving the pain of childbirth, consisting of the hypodermic use of a combination of scopolamine and morphine in solution. It was first used by Drs. Krönig and Gauss in their private hospital in Freiburg, Baden, Germany, but attracted little attention until described in an American magazine
article in 1914, after which it was tentatively used in a number of American hospitals, causing much discussion in the daily press for several months. It is now very seldom employed in this country, and was almost entirely ignored by the medical profession in European countries. Its superiority over chloroform was never obvious. Aside from that, the use of ansesthetics in childbirth is generally deprecated by modern practitioners, the mother's consciousness being required to enable her to assist in the delivery of the child through her own physical efforts.
# Collier's New Encyclopedia (1921)/Turbot

Edition of 1921; disclaimer.
​TURBOT, in ichthyology, Rhombus maximum, the most highly valuable of the Pleuronectidæ, or flat fishes, for the table. The turbot is a broad fish, scale-less, with numerous flattened, conical tubercles on the upper side; the lower eye is a little in front of the upper eye, and the lateral line makes a semicircular curve above the pectoral fin. In color it varies from gray to brown, often with spots of a darker hue. Turbot are migratory fish, traveling in companies where the bottom is sandy. They feed chiefly on small fish, crabs, and shell fish; but the bait used is always some fish of bright color and tenacious of life, for, though turbot are very voracious, they will never touch a bait that is not perfectly fresh. Weight from 5 to 50 pounds. In the English Channel turbot are taken by trawling. The turbot was known and prized by the Romans, and the fourth satire of Juvenal celebrates the fact that Domitian convoked the Senate to decide how a monster turbot that had been brought to him should be cooked.
# Collier's New Encyclopedia (1921)/Turco-Italian War

Edition of 1921; disclaimer.
​TURCO-ITALIAN WAR. The acquisition of territory in north Africa by France shortly after the Franco-Prussian War had created deep resentment in Italy, which feared the loss of prestige on the Mediterranean. Especially alarming to Italy was the seizure of Tunis in 1881, by France. This incident, more than any other single factor, led Italy to enter the Triple Alliance (q. v.) with Austria and Germany. Thus protected, Italy set forth to acquire possessions in Africa, in rivalry with France. To weaken the Triple Alliance, however, France hastened to arrive at an agreement with Italy over their separate spheres of influence in Africa. Thus doubly strengthened, Italy declared war against Turkey on Sept. 29, 1911, choosing that time probably because of the disorder in the internal affairs brought about by the Young Turk Revolution. Italy immediately landed troops in Tripoli, and Cyrenaica, which was the territory in Africa coveted. Here the war was fought out, and because of the difficulty of the Turks in bringing troops to this distant possession, the Italians were able to gain a long series of victories. On Oct. 18, 1912, Turkey signed a treaty surrendering this territory to Italy, at Lausanne, Switzerland. Throughout the war all the other European countries had maintained an attitude of strict neutrality, with the exception of Russia, which had vetoed the Italian plans for an attack on the Dardanelles. There can be no doubt that Turkey would not have signed the Lausanne treaty had it not been for the fact that already Montenegro had fired the first shot of the campaign of invasion already threatened by the Balkan states.
# Collier's New Encyclopedia (1921)/Twachtman, John Henry

Edition of 1921; disclaimer.
TWACHTMAN, JOHN HENRY, an American landscape painter, born in Cincinnati in 1853. He studied art at the Cincinnati School of Design under Duveneck and at Munich and at Paris, becoming one of the leading exponents in the United States of the impressionistic school of painting. His landscapes were distinguished for their color and for their harmony of form and masses. As subjects for his paintings he chose chiefly the neighborhood of Greenwich, Conn., where he lived, although he painted one series each of Niagara Falls
and Yellowstone subjects. Samples of his work were acquired by most of the important public collections in this country. He died in 1902. In 1913 a lone exhibition of his paintings was held in New York, and an entire room was devoted to his work at the Panama Pacific Exposition, San Francisco.
# Collier's New Encyclopedia (1921)/Tweed, William Marcy

Edition of 1921; disclaimer.
TWEED, WILLIAM MARCY, an American politician; born in New York City, April 3, 1823; began life as a chair-maker; became an alderman; was in Congress in 1853-1855; was chairman of the board of supervisors of New York City in 1856, and school commissioner in 1856-1857. He was twice sent to the State Senate, and in 1870 was appointed commissioner of public works for the city. He had previously been chairman of the general committee of Tammany Hall and grand sachem. As head of the “Tweed Ring,” composed of influential and unscrupulous politicians, he succeeded in obtaining control of the funds of the city government and distributed almost unlimited patronage to his friends. He was brought to trial in 1873; convicted on no less than 12 charges of fraud; and was sent to the penitentiary for 12 years. A reversal of his sentence was obtained in 1875, but he was again imprisoned for lack of bail on a series of civil suits. He broke jail and escaped to Spain, but was captured, sent back to New York on a warship, and recommitted to Ludlow street jail, where he died, April 12, 1878.
# Collier's New Encyclopedia (1921)/Tweed (river)

Edition of 1921; disclaimer.
TWEED, a river of Scotland, which rises in the S. part of Peeblesshire, passes by or near to Peebles, Melrose, Kelso, Coldstream, from near which place it forms the boundary line between England and Scotland for 16 miles, runs through England for a short distance, and then enters the North Sea at Berwick; total length, 97 miles. Its tributaries include the Ettrick, Gala, Leader, Teviot, Eden, and Till. Its waters abound with salmon and trout, and its name is celebrated in connection with some of the best literature of Scotland.
# Collier's New Encyclopedia (1921)/Twelve Tables

Edition of 1921; disclaimer.
TWELVE TABLES, the name given to the earliest code of Roman law, civil, criminal, and religious, made by the decemvirs in 451-449 B. C. These, originally comprised in 10 tables, to which next year two others were added, were supposed to form the basis of all Roman law, and in Cicero's time were still committed to heart by boys at school. But they were very far from being a complete system. The occasion for them arose in the constant complaints made by plebeians of oppression by patricians; and the principal aim of the tables was to define rights, fix penalties, and prevent oppression under legal forms. Some of them were based on Greek models; most of them were derived from earlier Roman legislation. Many older laws were left intact by them, and reappear in Justinian's code. To the original tables commentaries were from time to time added.
# Collier's New Encyclopedia (1921)/Twilight

Edition of 1921; disclaimer.
TWILIGHT, in astronomy, the faint diffused light which appears a little before sunrise, and again for some time after sunset, the amount and duration of the light varying materially in different latitudes and at different seasons. Popularly, the term is only applied to the evening twilight, the morning twilight being called dawn. Twilight is produced by the diffused reflection of light from and among the atmosphere after the direct rays of the sun have ceased to reach the earth. When the sun descends below the horizon, its rays pass through the atmosphere strata, and some of them are reflected toward the earth and illuminate its surface. At first the light, falling on the lowest and densest strata, is reflected in great abundance, but as the sun descends to a greater distance below the horizon, the rays fall on higher, and therefore rarer, atmospheric strata. Consequently fewer rays undergo reflection, and as the number of reflected rays diminishes as the sun descends, the strength of the twilight diminishes in the same proportion, till at last the solar rays fall on strata so rare as to be incapable of reflecting light, and the twilight accordingly disappears. In the morning the change from darkness to light takes place in a similar manner, but in inverted order.
# Danish Fairy and Folk Tales/The Sunshine

THE SUNSHINE
NCE there was a little girl who had an old grandmother—such a very, very old grandma, with white hair, and wrinkles all over her face. But Katherine, the little girl, loved her, and did all she could to please the old lady.
Katherine's father owned a very large house, the front of which turned towards the south, receiving all the splendor of the bright sunshine. But the old grandmother occupied a room at the north side, where no sunshine would come. Kate often wondered why it never took a notion to peep into her grandmother's room, and one day she asked her father why it was so.
"The sunshine cannot reach her room," answered her father, "because it is at the shady side of the house."
"Why can't we turn the house around, papa, and have grandma's room placed where the light may reach it?" inquired the little girl.
"You little goose," replied he, "do you think we can turn the whole house so easily? But even if ​we could, why, we should live ourselves in the shade!"
Katherine was, however, not yet satisfied, but continued: "Will grandma never have sunshine in her room, then?"
"No," returned her father, smilingly, "of course not—that is, unless you can carry it over to her."
After that day Kate often wondered how she could manage to bring the sunshine over to her grandmother's room. She looked at the flowers in the open air. They seemed to support the bright rays that rested like a golden net upon every object in the quivering summer air; even the green foliage and the glittering wings of the birds seemed to support their floating splendor. When Kate herself walked out and in she often thought that the shining mass clung to her face and her clothes. Could she not keep it with her, then, and bring it into the little, dreary room at the shady side of the house? She resolved to try.
Every bright day she went out and in the garden, where the sun would shine on her, and hastened back into the old lady's room. As soon as she had crossed the door-step, the rays were, however, gone—at least, she saw them no more. Still, her grandmother said: "I am always glad to see you come in, my little girl; it is dark and dreary here, but as soon as you open the door the bright sunshine peeps out of your eyes and cheers the room about me."
​Katharine wondered much at her grandmother's words, and tried to find out, by looking in the mirror, whether the sunshine really did peep out of her eyes. She saw none; but one day after another she brought the beautiful sunshine to the old lady, who told her stories about kings and heroes until the little girl's eyes sparkled with joy.
When Kate became grown, she often thought of those happy days. She lived long enough to feel how necessary it is that childish eyes and smiles should bring sunshine into dark and dreary places, and how often our old friends need to feel the presence of a bright little ray amidst their sorrows and troubles.
For life is not all gladness and pleasure. Thank God, most of it is; but every bright day grows from a dark night!
# Demeter and other poems/To Mary Boyle

TO MARY BOYLE.
With the following Poem.
Cite error: <ref> tags exist for a group named "errata", but no corresponding <references group="errata"/> tag was found
Errata
Cite error: <ref> tags exist for a group named "errata", but no corresponding <references group="errata"/> tag was found
# Demeter and other poems/The Oak

THE OAK
Live thy Life, Young and old, Like yon oak, Bright in spring, Living gold;
Summer-rich Then; and then Autumn-changed Soberer-hued Gold again.
All his leaves Fall'n at length, Look, he stands, Trunk and bough, Naked strength.
# Demeter and other poems/The Roses on the Terrace

THE ROSES ON THE TERRACE.
Rose, on this terrace fifty years ago, When I was in my June, you in your May,
Two words, 'My Rose' set all your face aglow, And now that I am white, and you are gray,
That blush of fifty years ago, my dear, Blooms in the Past, but close to me to-day
As this red rose, which on our terrace here Glows in the blue of fifty miles away.
# Demeter and other poems/The Throstle

THE THROSTLE.
'Summer is coming, summer is coming. I know it, I know it, I know it. Light again, leaf again, life again, love again,' Yes, my wild little Poet.
Sing the new year in under the blue. Last year you sang it as gladly. 'New, new, new, new'! Is it then so new That you should carol so madly?
'Love again, song again, nest again, young again' Never a prophet so crazy!
And hardly a daisy as yet, little friend, See, there is hardly a daisy.
'Here again, here, here, here, happy year'! O warble unchidden, unbidden! Summer is coming, is coming, my dear, And all the winters are hidden.
# Demeter and other poems/The Snowdrop

THE SNOWDROP.
Many, many welcomes February fair-maid, Ever as of old time, Solitary firstling, Coming in the cold time, Prophet of the gay time, Prophet of the May time, Prophet of the roses, Many, many welcomes February fair-maid!
# Demeter and other poems/To One who ran down the English

TO ONE WHO RAN DOWN THE ENGLISH.
You make our faults too gross, and thence maintain Our darker future. May your fears be vain! At times the small black fly upon the pane May seem the black ox of the distant plain
# Demeter and other poems/The Play

THE PLAY.
Act first, this Earth, a stage so gloom'd with woe You all but sicken at the shifting scenes. And yet be patient. Our Playwright may show In some fifth Act what this wild Drama means.
# Demeter and other poems/The Ring

Dedicated to the Hon. J. Russell Lowell.
THE RING.
# Demeter and other poems/To Professor Jebb

* ↑ In Bologna.
* ↑ They say, for the fact is doubtful.