OpenLLM-France/wikimedia huggingface dataset:
# Men of the Time, eleventh edition/Baudissin, Ulrich, Count von

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​BAUDISSIN, Ulrich, Count von, a German author, born Feb. 22, 1816, at Greifswald, Prussia, passed his childhood in his parents' house in Jütland, and then studied for the military profession in the academy for cadets at Copenhagen, from which he passed into the Danish Army. Accordingly he fought on the Danish side in the first war between Germany and Denmark, and he received in 1849, at Duppel, a severe wound, the results of which caused him in 1861, he being then a Major, to procure his discharge from the service. He thereupon went to South Germany, and resided first at Munich, then at Constance, and afterwards at Cannstadt, devoting himself to literary pursuits. He soon acquired a reputation as a dramatic poet and novelist. His comedies were published in a collected form in the "Kleinigkeiten für das deutsche Theater," 1863. His principal novel is "Wanderungen durch Jahrtausende," descriptive of life and manners in past times in Swabia.
# National Geographic Magazine/Volume 31/Number 4
## April, 1917

    Wikimedia Commons has a list of illustrations for this issue.
* Do Your Bit for America: A Proclamation by President Wilson to the American People
* A Tribute to America
    By Herbert Henry Asquith
* Friends of Our Forests
    By Henry W. Henshaw — Illustrations by Louis Agassiz Fuertes
* The Burden France Has Borne
    By Granville Fortescue
* Naval Training Station of Newport, Rhode Island
    Black & white photographs.
* The Outspeaking of a Great Democracy: The Proceedings of the Chamber of Deputies of France on Friday, April 6, 1917
* Our Heritage of Liberty
    Address by M. Viviani.
* Their Monument is in Our Hearts
    Address by M. Viviani
* The Oldest Free Assemblies
    Address of Rt. Hon. Arthur J. Balfour
* The Russian Situation and Its Significance to America
    By Stanley Washburn — Photographs by George H. Mewes
# Modern Russian Poetry/Psyche

PSYCHE
A shameless thing, of every vileness capable,
It is as drab as dust, as earthly dust.
I perish of a nearness inescapable;
Its fatal coils about my limbs are thrust.
A shaggy poulp, embracing me, and pricking me,
And as a serpent cold against my heart,
Its branching scales are poisoned arrows sticking me;
Worse than their bite: repulsion's horrid smart.
Oh, were its sting a veritable knife in me!
But it is flaccid, clumsy, still and numb.
Thus sluggishly sucking the very life in me,
A torpid dragon, dreadful, deaf, and dumb.
With stubborn rings it winds in mute obscurity
And clings caressingly, its purpose whole.
And this dead thing, this loathsome black impurity,
This horror that I shrink from—is my soul.
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# Modern Russian Poetry/Russian Spring

RUSSIAN SPRING
In the valley the birches are bored.
On the meadows, fog billows and weighs.
Sodden, with horse-dung floored,
The highroad blackens in haze.
Rich on the steppe's sleepy air,
The odor of freshly-baked bread.
Bent to their packs, slowly fare
Two beggars to look for a bed.
Round puddles gleam in the streets.
The fumes of the ovens stun.
Thawing, the bleak earthen seats
Smolder and steam in the sun.
By the corn-bin, dragging his chain,
The sheep-dog yawns on the sill.
Walls smoke with the charcoal stain.
The steppe is foggy and still.
The carefree cock will perform
Day-long for the sap-stirred earth.
In the fields it is drowsy and warm,
In the heart—indolent mirth.
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# Modern Russian Poetry/Sorrow's Madness

SORROW'S MADNESS
When, clinging to your lidded coffin,
I saw you, love, on your last journey go,
No sobs my maddened heart could soften,
And I seemed dead, like you, below.
Yours was the grave men see so often:
Your small frame fitted snugly, so;
With leaden stupor blinded, I beheld it
Vanish, I heard the clods' soft blow.
My coffin was not thus—but spacious,
And gay with leaves and a blue pall in state.
And fastened to it glared the sun of mid-day:
A gilded, gawdy coffin-plate.
Your coffin disappeared beneath wet earth and gravel,
But mine—alas!—still glittered mockingly. . . .
An orphaned soul and widowed, I let my sad eyes travel
About me, my heart's heart, and I could see
How, buried deep in my resplendent coffin,
And bearing death within me, I would sue
For happiness now lost forever;
I knew my nothingness, my thirst for you.
I longed to break the spell of numbness— Lay waste my living tomb, wrench back its bars,
To tear aside the graveclothes of the heavens,
To stamp upon the sun and scatter wide the stars,
And dash across this endless graveyard
Where dead worlds fill the graves,
To find your dwelling where no memories languish,
To Death's void galley chained like sullen slaves.
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# Modern Russian Poetry/Spring Apple-Tree

SPRING APPLE TREE
Aquarelle
An apple-tree in Spring shakes me,—to see it grow,
Its branches whitely weighted with unmelting snow.
So might a hunch-backed girl stand, beautiful and dumb,
As trembling, the tree stands, and strikes my genius numb. . . .
It looks into the wide, pale shallows, mirror-clear,
Seeking to shed the dews that stain it like a tear;
And stilled with horror, groans like a rude, rusty cart,
Seeing the dismal hunch mocked by the pool's bright art.
When steely sleep alights upon the silent lake
For the bent apple-tree, as for a sick girl's sake,
I come to offer tenderness the boughs would miss,
I press upon the petal-perfumed tree a kiss.
Then trustingly, with tears, the tree confides her care
To me, and brushes with a touch my back-blown hair.
Her boughs encircle me, her little twigs enlace,
And I lift up my lips to kiss her flowering face.
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# Modern Russian Poetry/Russia

RUSSIA
To sin, unshamed, to lose, unthinking,
The count of careless nights and days,
And then, while the head aches with drinking,
Steal to God's house, with eyes that glaze;
Thrice to bow down to earth, and seven
Times cross oneself beside the door,
With the hot brow, in hope of heaven,
Touching the spittle-covered floor;
With a brass farthing's gift dismissing
The offering, the holy Name
To mutter with loose lips, in kissing
The ancient, kiss-worn icon-frame;
And coming home, then, to be tricking
Some wretch out of the same small coin,
And with an angry hiccup, kicking
A lean cur in his trembling groin;
And where the icon's flame is quaking
Drink tea, and reckon loss and gain,
From the fat chest of drawers taking
The coupons wet with spittle-stain;
And sunk in feather-beds to smother
In slumber, such as bears may know,
Dearer to me than every other
Are you, my Russia, even so.
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# Modern Russian Poetry/Saint Sebastian

SAINT SEBASTIAN
On slow and smoky fire thou burn'st and art consuméd,
Oh, thou, my soul.
On slow and smoky fire thou burn'st and art consuméd,
With hidden dole.
Thou droopest like Sebastian, pierced with pointed arrows,
Harassed and spent,
Thou droopest like Sebastian, pierced with pointed arrows,
Thy flesh all rent.
Thy foes encircle thee and watch with gleeful laughter
And bended bow,
Thy foes encircle thee and watch with gleeful laughter
Thy torments slow.
The embers burn, and gentle is the arrow's stinging,
'Neath the evening sky,
The embers burn, and gentle is the arrow's stinging,
When the end draws nigh.
Why hastens not thy dream unto thy lips, now pallid
With deadly drouth?
Why hastens not thy dream unto thy lips, now pallid
To kiss thy mouth?
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# Modern Russian Poetry/Sergey Gorodetzky

Sergey Gorodetzky
(1884-1921)
This rather uneven and sometimes slovenly poet worshiped at many shrines. He was a lyric myth-maker with Ivanov, a symbolist with Blok, an advocate of several fashionable doctrines, including mystical anarchy and mystical realism. At the head of the "Guild of Poets" which was formed shortly before the war, Gorodetzky attacked symbolism with Johnsonian zeal in the name of the "Acmeist" faith in realities. The poet became a jingo patriot when Russia entered the war, and later was as vociferously allied to the Bolsheviks as he had been to his Czar. His best work is informed with spirited spontaneity. The poetic restoration of the obscure Russian paganism, and a few lyrics carrying the dancing lilt of the folk-song, form his chief contribution.
# Modern Russian Poetry/Silentium

Written in 1830, first published in 1833.
SILENTIUM
Be silent, hidden, and conceal
Whate'er you dream, whate'er you feel.
Oh, let your visions rise and die
Within your heart's unfathomed sky,
Like stars that take night's darkened route.
Admire and scan them and be mute.
The heart was born dumb; who can sense
Its tremors, recondite and tense?
And who can hear its silent cry?
A thought when spoken is a lie.
Uncovered springs men will pollute,— Drink hidden waters, and be mute.
Your art shall inner living be.
The world within your fantasy
A kingdom is that waits its Saul.
The outer din shall still its call,
Day's glare its secret suns confute.
Oh, quaff its singing, and be mute.
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# Modern Russian Poetry/Sonnet XV

SONNET XV
(From the Sonnet-cycle "Lunaria")
Pure pearl of silence brooding on the sky,
Presider o'er conception, lamp of dreams,
Altar of nightly spells, of crystal gleams,
Queen of the waters where thou lov'st to lie,
With what desire, where the long waves sigh,
Through my dark crucifixions, toward thy beams,
Toward Dian, toward fierce Hecate, there streams
The vision yet unlived that shall not die.
How strange thy diamond delirium shines
In thy fair hollows, in thy joyless lines,
And in the flashing mica of thy seas.
In listless ether thou art horror's face,
Thou, longing's cry, whom icy gaolers freeze,
Thou, dead world's avid corpse, cast out on space.
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book I

The City of God.
Book I.
Argument—Augustin censures the pagans, who attributed the calamities of the world, and especially the recent sack of Rome by the Goths, to the Christian religion, and its prohibition of the worship of the gods. He speaks of the blessings and ills of life, which then, as always, happened to good and bad men alike. Finally, he rebukes the shamelessness of those who cast up to the Christians that their women had been violated by the soldiers.

## Contents

* Preface
* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
* Chapter 15
* Chapter 16
* Chapter 17
* Chapter 18
* Chapter 19
* Chapter 20
* Chapter 21
* Chapter 22
* Chapter 23
* Chapter 24
* Chapter 25
* Chapter 26
* Chapter 27
* Chapter 28
* Chapter 29
* Chapter 30
* Chapter 31
* Chapter 32
* Chapter 33
* Chapter 34
* Chapter 35
* Chapter 36
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book I/Chapter 11

Chapter 11.—Of the End of This Life, Whether It is Material that It Be Long Delayed.
But, it is added, many Christians were slaughtered, and were put to death in a hideous
variety of cruel ways. Well, if this be hard to bear, it is assuredly the common lot of all who are born into this life. Of this at least I am certain, that no one has ever died who was not destined to die some time. Now the end of life puts the longest life on a par with the shortest. For of two things which have alike ceased to be, the one is not better, the other worse—the one greater, the other less. And of what consequence is it what kind of death puts an end to life, since he who has died once is not forced to go through the same ordeal a second time? And as in the daily casualties of life every man is, as it were, threatened with numberless deaths, so long as it remains uncertain which of them is his fate, I would ask whether it is not better to suffer one and die, than to live in fear of all?  I am not unaware of the poor-spirited fear which prompts us to choose rather to live long in fear of so many deaths, than to die once and so escape them all; but the weak and cowardly shrinking of the flesh is one thing, and the well-considered and reasonable persuasion of the soul quite another. That death is not to be judged an evil which is the end of a good life; for death becomes evil only by the retribution which follows it. They, then, who are destined to die, need not be careful to inquire what death they are to die, but into what place death will usher them. And since Christians are well aware that the death of the godly pauper whose sores the dogs licked was far better than of the wicked rich man who lay in purple and fine linen, what harm could these terrific deaths do to the dead who had lived well?

## Footnotes

* ↑ Much of a kindred nature might be gathered from the Stoics. Antoninus says (ii. 14): “Though thou shouldest be going to live 3000 years, and as many times 10,000 years, still remember that no man loses any other life than this which he now lives, nor lives any other than this which he now loses. The longest and the shortest are thus brought to the same.”
# Nicene and Post-Nicene Fathers: Series I/Volume I/Title Page

A SELECT LIBRARY
OF THE
NICENE AND
POST-NICENE FATHERS
OF
THE CHRISTIAN CHURCH.
EDITED BY
PHILIP SCHAFF, D.D., LL.D.,
PROFESSOR IN THE UNION THEOLOGICAL SEMINARY, NEW YORK,
IN CONNECTION WITH A NUMBER OF PATRISTIC SCHOLARS OF EUROPE AND AMERICA.
VOLUME I
THE CONFESSIONS AND LETTERS OF ST. AUGUSTIN,
WITH A SKETCH OF HIS LIFE AND WORK
T&T CLARK
EDINBURGH
__________________________________________________
WM. B. EERDMANS PUBLISHING COMPANY
GRAND RAPIDS, MICHIGAN
# Nicene and Post-Nicene Fathers: Series I/Volume II

See Nicene and Post-Nicene Fathers: Series I for details of authorship.

## Contents

* Title Page
* Table of Contents
* Editor's Preface
* City of God
** Translator's Preface
** Book I
** Book II
** Book III
** Book IV
** Book V
** Book VI
** Book VII
** Book VIII
** Book IX
** Book X
** Book XI
** Book XII
** Book XIII
** Book XIV
** Book XV
** Book XVI
** Book XVII
** Book XVIII
** Book XIX
** Book XX
** Book XXI
** Book XXII
* On Christian Doctrine
** Introductory Note by the Editor
** Contents of Christian Doctrine
** Preface
** Book I
** Book II
** Book III
** Book IV
* Indexes [not included]
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
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God

The City of God
translated by
Rev. Marcus Dods, D.D.

## Contents

* Translator's Preface
* Book I
* Book II
* Book III
* Book IV
* Book V
* Book VI
* Book VII
* Book VIII
* Book IX
* Book X
* Book XI
* Book XII
* Book XIII
* Book XIV
* Book XV
* Book XVI
* Book XVII
* Book XVIII
* Book XIX
* Book XX
* Book XXI
* Book XXII
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book II/Chapter 1

Chapter 1.—Of the Limits Which Must Be Put to the Necessity of Replying to an Adversary.
If the feeble mind of man did not presume to resist the clear evidence of truth, but yielded its infirmity to wholesome doctrines, as to a health-giving medicine, until it obtained from God, by its faith and piety, the grace needed to heal it, they who have just ideas, and express them in suitable language, would need to use no long discourse to refute the errors of empty conjecture. But this mental infirmity is now more prevalent and hurtful than ever, to such an extent that even after the truth has been as fully demonstrated as man can prove it to man, they hold for the very truth their own unreasonable fancies, either on account of their great blindness, which prevents them from seeing what is plainly set before them, or on account of their opinionative obstinacy, which prevents them from acknowledging the force of what they do see. There therefore frequently arises a necessity of speaking more fully on those points which are already clear, that we may, as it were, present them not to the eye, but even to the touch, so that they may be felt even by those who close their eyes against them. And yet to what end shall we ever bring our discussions, or what bounds can be set to our discourse, if we proceed on the principle that we must always reply to those who reply to us? For those who are either unable to understand our arguments, or are so hardened by the habit of contradiction, that though they understand they cannot yield to them, reply to us, and, as it is written, “speak hard things,” and are incorrigibly vain. Now, if we were to propose to confute their objections as often as they with brazen face chose to disregard our arguments, and so often as they could by any means contradict our statements, you see how endless, and fruitless, and painful a task we should be undertaking. And therefore I do not wish my writings to be judged even by you, my son Marcellinus, nor by any of those others at whose service this work of mine is freely and in all Christian charity put, if at least you intend always to require a reply to every exception which you hear taken to what you read in it; for so you would become like those silly women of whom the apostle says that they are “always learning, and never able to come to the knowledge of the truth.”

## Footnotes

* ↑ Ps. xciv. 4.
* ↑ 2 Tim. iii. 7.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book II/Chapter 12

Chapter 12.—That the Romans, by Refusing to the Poets the Same License in Respect of Men Which They Allowed Them in the Case of the Gods, Showed a More Delicate Sensitiveness Regarding Themselves than Regarding the Gods.
The Romans, however, as Scipio boasts in that same discussion, declined having their conduct and good name subjected to the assaults and slanders of the poets, and went so far as to make it a capital crime if any one should dare to compose such verses. This was a very honorable course to pursue, so far as they themselves were concerned, but in respect of the gods it was proud and irreligious: for they knew that the gods not only tolerated, but relished, being lashed by the injurious expressions of the poets, and yet they themselves would not suffer this same handling; and what their ritual prescribed as acceptable to the gods, their law prohibited as injurious to themselves. How then, Scipio, do you praise the Romans for refusing this license to the poets, so that no citizen could be calumniated, while you know that the gods were not included under this protection? Do you count your senate-house worthy of so much higher a regard than the Capitol? Is the one city of Rome more valuable in your eyes than the whole heaven of gods, that you prohibit your poets from uttering any injurious words against a citizen, though they may with impunity cast what imputations they please upon the gods, without the interference of senator, censor, prince, or pontiff?  It was, forsooth, intolerable that Plautus or Nævus should attack Publius and Cneius Scipio, insufferable that Cæcilius should lampoon Cato; but quite proper that your Terence should encourage youthful lust by the wicked example of supreme Jove.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book II

Book II.
Argument—In this book Augustin reviews those calamities which the Romans suffered before the time of Christ, and while the worship of the false gods was universally practised; and demonstrates that, far from being preserved from misfortune by the gods, the Romans have been by them overwhelmed with the only, or at least the greatest, of all calamities—the corruption of manners, and the vices of the soul.

## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
* Chapter 15
* Chapter 16
* Chapter 17
* Chapter 18
* Chapter 19
* Chapter 20
* Chapter 21
* Chapter 22
* Chapter 23
* Chapter 24
* Chapter 25
* Chapter 26
* Chapter 27
* Chapter 28
* Chapter 29
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book II/Chapter 10

Chapter 10.—That the Devils, in Suffering Either False or True Crimes to Be Laid to Their Charge, Meant to Do Men a Mischief.
It is alleged, in excuse of this practice, that the stories told of the gods are not true, but false, and mere inventions, but this only makes matters worse, if we form our estimate by the morality our religion teaches; and if we consider the malice of the devils, what more wily and astute artifice could they practise upon men? When a slander is uttered against a leading statesman of upright and useful life, is it not reprehensible in proportion to its untruth and groundlessness?  What punishment, then, shall be sufficient when the gods are the objects of so wicked and outrageous an injustice? But the devils, whom these men repute gods, are content that even iniquities they are guiltless of should be ascribed to them, so long as they may entangle men’s minds in the meshes of these opinions, and draw them on along with themselves to their predestinated punishment:  whether such things were actually committed by the men whom these devils, delighting in human infatuation, cause to be worshipped as gods, and in whose stead they, by a thousand malign and deceitful artifices, substitute themselves, and so receive worship; or whether, though they were really the crimes of men, these wicked spirits gladly allowed them to be attributed to higher beings, that there might seem to be conveyed from heaven itself a sufficient sanction for the perpetration of shameful wickedness. The Greeks, therefore, seeing the character of the gods they served, thought that the poets should certainly not refrain from showing up human vices on the stage, either because they desired to be like their gods in this, or because they were afraid that, if they required for themselves a more unblemished reputation than they asserted for the gods, they might provoke them to anger.