OpenLLM-France/wikimedia huggingface dataset:
# Ode (O'Shaughnessy)

from the collection Music and Moonlight (1874). It is often quoted, but rarely provided in its entirety: often even where it is assumed to be complete, only the first three stanzas are actually given. This abridgement is due to F. T. Palgrave.
We are the music makers,  And we are the dreamers of dreams, Wandering by lone sea-breakers,  And sitting by desolate streams;— World-losers and world-forsakers, 5  On whom the pale moon gleams: Yet we are the movers and shakers  Of the world for ever, it seems.
With wonderful deathless ditties We build up the world's great cities, 10  And out of a fabulous story  We fashion an empire's glory: One man with a dream, at pleasure,  Shall go forth and conquer a crown; And three with a new song's measure 15  Can trample a kingdom down.
We, in the ages lying  In the buried past of the earth, Built Nineveh with our sighing,  And Babel itself in our mirth; 20 And o'erthrew them with prophesying  To the old of the new world's worth; For each age is a dream that is dying,  Or one that is coming to birth.
A breath of our inspiration 25 Is the life of each generation;  A wondrous thing of our dreaming  Unearthly, impossible seeming— The soldier, the king, and the peasant  Are working together in one, 30 Till our dream shall become their present,  And their work in the world be done.
They had no vision amazing Of the goodly house they are raising;  They had no divine foreshowing 35  Of the land to which they are going: But on one man's soul it hath broken,  A light that doth not depart; And his look, or a word he hath spoken,  Wrought flame in another man's heart. 40
And therefore to-day is thrilling With a past day's late fulfilling;  And the multitudes are enlisted  In the faith that their fathers resisted, And, scorning the dream of to-morrow, 45  Are bringing to pass, as they may, In the world, for its joy or its sorrow,  The dream that was scorned yesterday.
But we, with our dreaming and singing,  Ceaseless and sorrowless we! 50 The glory about us clinging  Of the glorious futures we see, Our souls with high music ringing:  O men! it must ever be That we dwell, in our dreaming and singing, 55  A little apart from ye.
For we are afar with the dawning  And the suns that are not yet high, And out of the infinite morning  Intrepid you hear us cry— 60 How, spite of your human scorning,  Once more God's future draws nigh, And already goes forth the warning  That ye of the past must die.
Great hail! we cry to the comers 65  From the dazzling unknown shore; Bring us hither your sun and your summers;  And renew our world as of yore; You shall teach us your song's new numbers,  And things that we dreamed not before: 70 Yea, in spite of a dreamer who slumbers,  And a singer who sings no more.
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
# Ode Upon Liberty

* Ode Upon Liberty from Cowley's essays via Gutenberg
* "Ode Upon Liberty" (1886) Essays
# Omniana/Volume 2/Limbo

236. Limbo.
Fray Luys de Escobar (Las 400, p. 2, ff. 41,) says that the souls which were in limbo, and came out with Christ, did not rise with him; for St. John the Baptist was there, and came out, and yet did not rise from the dead, because his head is upon earth at this day; whereas if the Resurrection had taken effect in him, and he had actually ascended into Heaven with the Messiah, it is perfectly ​clear that his head could not have been now upon earth as a relic. . . A cogent argument, sans doubt: and yet methinks somebody might have accommodated him with a head till the general Resurrection, without any inconvenience. Fray Luys knew that a leg had been lent in this way, which is surely sufficient authority for such an opinion. The leg in question was taken from a dead negro, who received in exchange the incurable limb of a white cripple: the operation, which far exceeds that of Talicotius, was performed by the Saints Cosmes and Damian, and one of the eight hundred questions propounded to the oracular friar, was concerning the sound leg, to which of the parties it was finally to belong.
# Omniana/Volume 2/Memory and Recollection

178. Memory and Recollection.
Beasts and babies remember, i. e. recognize: man alone recollects. This distinction was made by Aristotle.
# Omniana/Volume 2/Longevity

233. Longevity.
There is nothing in the system of nature which in our present state of knowledge appears so unintelligible as the scale of longevity. It must be admitted, indeed, that our knowledge upon this subject is very imperfect; but all that is known of domesticated animals, and the accidental facts which have been preserved concerning others, tend to the strange result, that longevity bears no relation either to strength, size, complexity of organization, or intellectual power. True it is that birds, which seem to rank higher than beasts in the scale of being, are also much longer lived. Thirty is a great age for a horse, dogs usually live only from fourteen years to twenty; but it is known that the goose and the hawk exceed a century. But fish, evidently a lower rank ​in creation than either, are longer lived than birds: it has been said of some species, and of certain snakes also, that they grow as long as they live, and as far as we know, live till some accident puts an end to their indefinite term of life. And the toad! it cannot indeed be said that the toad lives for ever, but many of these animals who were cased up at the general deluge, are likely to live till they are baked in their cells at the general conflagration.
I have said that birds seem to rank higher than beasts in the scale of being, because the ςοργη, which in beasts is confined to the female, extends in birds to both sexes; and because they have the connubial affection, to which there seems no nearer approach among beasts than the Turk-like polygamy of some of the gregarious species.
# Omniana/Volume 2/Lord Chief Justice Holt

239. Lord Chief Justice Holt.
When Holt was Lord Chief Justice, he committed some enthusiasts to prison. The next day, one Lacy, who was of the same persuasion, went to his house, and asked to speak with him. The porter answered, his Lordship was not well, and could not be seen. Lacy insisted that he must speak with him, for he was sent to him by the Lord. When this ​message was delivered, he obtained admittance. "I come, (said he,) from the Lord, commanding thee to grant a noli prosequi to his faithful servants, whom thou hast unjustly committed to prison." "Thou canst not certainly have come from the Lord, (replied Holt,) for he would have sent thee to the Attorney General, knowing very well that it is not in my power to grant thy demand. Therefore thou art a false prophet, and shalt go and keep thy friends company in prison."
Holt would not have disconcerted this prophet by his logic, if it had not been backed by law. Fanaticism and bigotry are proof against logic. When the pictures of the Virgin at Rome in 1796 moved their eyes, and all Rome crowded to behold them, one of the pictures squinted, . . and the squint was admitted to be part of the miracle.
# Omniana/Volume 2/Mistranslations

218. Mistranslations.
A curious collection might be made of the mistranslations in our language, not those which have grown out of an idiomatic expression, like La derniere chemise de l'amour, for love's last shift, ​but those which have proceeded from the ignorance of the translator. Thevenot in his Travels speaks of the fables of Damné et Calilve, meaning the Heetopades, or Pilpay's fables. The translator, however, calls them the fables of damned Calilve. In the compilation from the Mercurio Peruano, which was published some years ago, under the title of The Present State of Peru, P. Geronymo Roman de la Higuera, a name but too well known in Spanish literature, is translated, Father Geronymo, a Romance of La Higuera. There is another such instance in the Appendix to Mr. Pinkerton's Geography, but whether it rests with him or M. Barbié du Bocage, I know not. The Memoir speaks of "Don Michael de Sylva, Bishop of Viseu, Secretary of La Pureté, favourite of the King of Portugal." The Bishop was Escrivam de poridade, that is, confidential secretary, by which ​name the efficient ministers were at that time called.
The translator of Thunberg has made some strange blunders. He makes the traveller say, "On one side of the mountain was a fine cascade that fell down a perpendicular precipice, under which there was a hollow in the mountain filled with several bushes. My inclination called me thither, and I must have gone a very round-about way to it, had I not ventured to take a leap of about twenty or twenty four yards in height, which I did without being hurt in the least, the bushes preventing me from making a hard fall." What the original may be I know not, but the translator does not appear even to have admired the jump, much less to have suspected his own accuracy. In another place a Linnæan name saves him from a more portentous blunder. "Dragons, he says, flew about the environs of Batavia in great numbers during the heat of the ​day, like bats in a summer's evening in Europe, without injuring me, who sometimes caught them in their flight." The reader would suppose Thunberg to be outdoing St. George or Baron Munchausen, if the translator had not luckily explained his own English by inserting the name Draco Volans..that is, the flying lizard,..in the text.
# Omniana/Volume 2/Odour of Heresy

216. Odour of heresy.
The Jesuit P. Francisco de Fonseca has a curious story concerning relics in his account of the Embassy of the Conde de Villarmayor, Fernando Telles da Sylva, from Lisbon to Vienna, to bring home an Austrian princess for Joam V. "As we are upon the subject of the miracles which have been wrought by relics in Vienna," says he, "I will relate another prodigy that occurred in the same city, and which will serve ​not a little to confirm us in the faith with which we devoutly reverence these things. The Count of Harrach, who was greatly favoured by the Duke of Saxony, besought him that he would be pleased to bestow upon him some of the very many relics in his treasury, which he preserved rather for curiosity than for devotion. The Duke with much benignity ordered that various glasses, should be given him, full of precious relics of Christ, of the most holy Virgin, the Apostles, the Innocents, and other various Saints, and desired two Lutheran ministers to pack them with all decency in a valuable box, which the Duke himself locked, and sealed with his own seal, to prevent any fraud, and then sent it to Vienna. The box arrived at Vienna, and was deposited in the Count's chapel, which is in Preiner Street; the Count sent word to the Bishop that he might come to see open and authenticate the relics; the Bishop came, and upon his ​opening the box there issued out a stench so abominable that it was not to be borne, and the whole Chapel was infected with it. The bishop ordered that the relicaries should be taken out in order that he might carefully examine the cause of so strange an accident; this was done, and they soon discovered the mystery, for they found a case from which this pestilential odour proceeded; there was in it a piece of cloth with this inscription, "Relics of Martin Luther's Breeches,"..which the Lutheran preachers in mockery of our piety, had placed among the sacred relics. These abominable remains of the Heresiarch were burnt by command of the bishop, and then not only did the stink cease, but there issued from the sacred relics a most sweet perfume, which filled the whole chapel."
This story is certainly ben trovato. If the authenticity of the relic had not been established beyond all controversy ​by its odour of heresy, no Catholic would have raised a doubt concerning it, founded upon the nature of the thing preserved: for though the Romanists have not gone quite so far as the Priests of Thibet in preparing pastils of Zibethum occidentale from their human idols, they have exceeded them in indecency. The relic of which Antwerp boasted, quod tamen sub annum 1560, templis ac sacrariis immani Calvinistarum furore direptis, deperditum est, is one at which I can only hint. It is the subject of the first article in the Acta Sanctorum, and the manner in which its existence on earth may be reconciled with the fact of the Resurrection of Christ is there explained, according to the opinion of'Suarez,.. but the question had often been discussed before, de quo consuli possunt Titus Bostrensis et Theophilactus et alii Interpretes et Doctores!
# Poems (Allen)/Bringing our Sheaves with us

THE END.
# Of the Imitation of Christ/Book II

Second Book.
Admonitions concerning Internal Things.
# Of the Imitation of Christ/Book II/Chapter V

CHAPTER V.
OF THE CONSIDERATION OF SELF.
E cannot trust much to ourselves, because grace oftentimes is wanting to us, and understanding also.
There is but little light in us, and that which we have we quickly lose by our negligence.
Oftentimes, too, we do not perceive how great is our own inward blindness.
We often do a bad act, and make a bad excuse.
We are sometimes moved with passion, and we think it to be zeal.
We reprehend small things in others, and pass over greater matters in ourselves.
We quickly enough feel and weigh what we suffer at the hands of others; but we mind not what others suffer from us.
​He that well and rightly considereth his own works, will find little cause to judge hardly another's.
2. A Christian at heart preferreth the care of himself before all other cares. And he that diligently attendeth unto himself, can easily keep silence concerning others.
Thou wilt never be thus inwardly religious, unless thou pass over other men's matters with silence, and look especially to thyself.
If thou attend wholly unto God and thyself, thou wilt be but little moved with whatsoever thou seest abroad.
Where art thou, when thou art not with thyself? And when thou hast run over all, what hast thou then profited, if thou hast neglected thyself?
If thou desirest peace of mind and true unity of purpose, thou must still put all other things behind thee, and look only upon thyself.
3. Thou shalt profit thyself much, if thou keep free from all temporal care.
Thou shalt suffer loss if thou take thought for any temporal thing.
Let nothing be great unto thee, nothing high, nothing pleasing, nothing acceptable, but only God Himself, or that which is of God.
Esteem all comforts vain, which thou receivest from any creature.
A soul that loveth God, despiseth all things that are inferior unto God.
God alone is everlasting, and of infinite greatness, filling all creatures: the solace of the soul, and the true joy of the heart.
# Of the Imitation of Christ/Book II/Chapter VI

CHAPTER VI.
OF THE JOY OF A GOOD CONSCIENCE.
HE glory of a good man, is the testimony of a good conscience.
Have a good conscience, and thou shalt ever have joy.
A good conscience is able to bear very much, and is very cheerful in adversities.
An evil conscience is always fearful and unquiet.
Thou shalt rest sweetly, if thy heart do not condemn thee.
Never rejoice, but when thou hast done well.
Sinners have never true joy, nor feel inward peace; because "There is no peace to the wicked," saith the Lord.
And if they should say, "We are in peace, no evil shall fall upon us, and who shall dare to hurt us?" believe them not; for upon a sudden will arise the wrath of God, and their deeds shall be brought to nought, and their thought shall perish.
2. To glory in tribulation, is no hard thing for him that loveth; for so to glory, is to glory in the Cross of the Lord.
That glory is short, which is given and received from men.
Sorrow always accompanieth the world's glory.
The glory of the good is in their consciences, and not in the tongues of men. The gladness of the just is of God, and in God: and their joy is of the truth.
​He that desireth true and everlasting glory, careth not for that which is temporal.
And he that seeketh temporal glory, or despiseth it not from his soul, sheweth himself to have but little esteem of the glory of heaven.
He enjoyeth great tranquillity of heart, that careth neither for the praise, nor dispraise of men.
3. He will easily be content and at peace, whose conscience is pure.
Thou art not the more holy though thou be praised; nor the more worthless for being dispraised.
What thou art, that thou art; neither by words canst thou be made greater than what thou art in the sight of God.
If thou consider what thou art in thyself, thou wilt not care what men talk of thee.
Man looketh on the countenance, but God on the heart. Man considereth the deeds, but God weigheth the intentions.
To be always doing good, and to esteem little of one's self, is the sign of an humble soul.
To be unwilling to be comforted by any creature, is a sign of great purity and inward confidence.
4. He that seeketh no witness for his behalf from without, doth shew that he hath wholly committed himself unto God.
"For not he that commendeth himself is approved (saith Saint Paul), but whom God commendeth."
To walk in the heart with God, and not to be held in bondage by any outward affection, is the state of a spiritual man.
# Of the Imitation of Christ/Book II/Chapter II

CHAPTER II.
OF HUMBLE SUBMISSION.
EGARD not much who is for thee, or who against thee: but give all thy care to this, that God be with thee in every thing thou doest.
Have a good conscience, and God will well defend thee.
For whom God will help, no malice of man shall be able to hurt.
If thou canst be silent and suffer, without doubt thou shalt see that the Lord will help thee.
He knoweth the time and how to deliver thee, and therefore thou oughtest to resign thyself unto Him.
To God it belongeth to help and to deliver from all confusion.
To keep us more humble it is very profitable that others know and rebuke our faults.
2. When a man humbleth himself for his failings, then he easily pacifieth others, and quickly satisfieth those that are offended with him.
God protecteth the humble and delivereth him: the humble He loveth and comforteth; unto the humble man He inclineth Himself; unto the humble He giveth great grace; and after his humiliation He raiseth him to glory.
Unto the humble He revealeth his secrets, and sweetly draweth and inviteth him unto Himself.
The humble man, though he suffer confusion, hath
​yet much peace; for that he resteth on God, and not on the world.
Do not think that thou hast made any progress, unless thou esteem thyself inferior to all.
# Of the Imitation of Christ/Book II/Chapter IV

CHAPTER IV.
OF PURITY OF MIND AND SIMPLE INTENTION.
Y two wings a man is lifted up from things earthly, namely, by Purity and Simplicity.
Simplicity ought to be in our affections; purity in our intention. Purity doth apprehend and taste God: simplicity doth tend towards Him.
No good action will hinder thee, if thy heart be free from inordinate affection.
If thou intend and seek nothing else but the will of God and the good of thy neighbour, thou shalt thoroughly enjoy inward liberty.
If thy heart were sincere and upright, then every creature would be unto thee a mirror of life and a book of holy doctrine.
There is no creature so small and abject, that it representeth not the goodness of God.
2. If thou wert inwardly good and pure, then wouldst thou be able to see and understand all things well.
A pure heart penetrateth heaven and hell.
Such as every one is inwardly, so he judgeth outwardly.
If there be joy in the world, surely a man of a pure heart possesseth it.
And if there be any where tribulation and affliction, an evil conscience best knoweth it.
As iron put into the fire loseth its rust, and ​becometh red hot, so he that wholly turneth himself unto God, puts off all slothfulness, and is transformed into a new man.
3. When a man begins to grow lukewarm, then he is afraid of a little labour, and willingly receives comfort from external things.
But when he once begins to overcome himself perfectly, and to walk manfully in the way of God; then he esteemeth those things to be light, which before seemed grievous.
# Of the Imitation of Christ/Book II/Chapter VII

CHAPTER VII.
OF THE LOVE OF JESUS ABOVE ALL THINGS.
LESSED is he that understandeth what it is to love Jesus, and to despise himself for Jesus' sake.
Thou oughtest to leave thy beloved for the beloved; for Jesus must be loved alone above all things.
The love of things created is deceitful and inconstant; the love of Jesus is faithful and constant.
He that cleaveth unto creatures, shall fall with that which is subject to fall; he that embraceth Jesus shall stand firm for ever.
Love Him, and keep Him for thy friend, Who, when all go away, will not forsake thee, nor suffer thee to perish.
Sometime or other thou must be separated from all, whether thou wilt or no.
2. Keep close to Jesus both in life and in death, and commit thyself unto His faithfulness. Who, when all fail, can alone help thee.
Thy Beloved is of such nature, that He will admit of no rival; but will have thy heart alone, and sit on His own Throne as King.
If thou couldst empty thyself perfectly from all things created, Jesus would willingly dwell with thee.
Whatsoever trust thou reposest in men, out of Jesus, is all little better than lost.
Trust not nor lean upon a reed shaken by the ​wind; for that all flesh is grass, and all the glory thereof shall wither away as the flower of the field.
3. Thou wilt quickly be deceived, if thou only look to the outward appearance of men.
For, if in others thou seekest thy comfort and thy profit, thou shalt often feel loss.
If thou seekest Jesus in all things, thou shalt surely find Jesus.
But if thou seekest thyself, thou shalt also find thyself, to thine own destruction.
For if a man do not seek Jesus, he doth more hurt himself, than could the whole world and all his enemies.
# Of the Imitation of Christ/Book II/Chapter III

CHAPTER III.
OF A GOOD PEACEABLE MAN.
IRST, keep thyself in peace, and then thou shalt be able to keep peace among others.
A peaceable man doth more good than he that is well learned.
A passionate man draweth even good into evil, and easily believeth the worst.
A good peaceable man turneth all things to good.
He that is in peace, is not suspicious. But he that is discontented and troubled, is tossed with divers suspicions: he is neither quiet himself, nor suffereth others to be quiet.
He often speaketh that which he ought not to speak; and omitteth what it were more expedient for him to do.
He considereth what others are bound to do, and neglecteth that which he is bound to do himself.
First, therefore, have a careful zeal over thyself, and then thou mayest justly show thyself zealous also of thy neighbour's good.
2. Thou knowest well how to excuse and colour ​thine own deeds, but thou art not willing to receive the excuses of others.
It were more just that thou shouldst accuse thyself, and excuse thy brother.
If thou wilt thyself be borne with, bear also with another.
Behold, how far off thou art yet from true charity and humility; for that knows not how to be angry with any, or to be moved with indignation, but only against one's self.
It is no great matter to associate with the good and gentle; for this is naturally pleasing to all, and every one willingly enjoyeth peace, and loveth those best that agree with him.
But to be able to live peaceably with hard and perverse persons, or with the disorderly, or with such as go contrary to us, is a great grace, and a most commendable and manly thing.
3. Some there are that keep themselves in peace, and are in peace also with others.
And there are some that neither are in peace themselves, nor suffer others to be in peace: They are troublesome to others, but always more troublesome to themselves.
And others there are that keep themselves in peace, and study to bring others unto peace.
Nevertheless, our whole peace in this miserable life consisteth rather in humble endurance.
He that knows best how to suffer, will best keep himself in peace.
That man is conqueror of himself, and lord of the world, the friend of Christ, and an heir of heaven.
# Poems, in Two Volumes (Wordsworth, 1807)/Volume 1/Louisa

LOUISA.
# Poems, in Two Volumes (Wordsworth, 1807)/Volume 1/Fidelity

FIDELITY.