OpenLLM-France/wikimedia huggingface dataset:
# The Book of Scottish Song/Charming Nancy

Charming Nancy.
[Tune "Humours of Glen." "Charming Nancy," says the Rev. Mr. Skinner, in a letter to Burns, "is the real production of genius in a ploughman of twenty years of age at the time of its appearing, with no more education than what he picked up at an old farmer grandfather's fireside, though now by the strength of natural parts, he is clerk to a thriving bleachfield in the neighbourhood."]
Some sing of sweet Mally, some sing of fair Nelly, And some call sweet Susie the cause of their pain, Some love to be jolly, some love melancholy, And some love to sing of the Humours of Glen. ​But my only fancy is my pretty Nancy, In venting iny passion I'll strive to be plain; I'll ask no more treasure, I'll seek no more pleasure, But thee, my dear Nancy, gin thou wert my ain.
Her beauty delights me, her kindness invites me, Her pleasant behaviour is free from all stain, Therefore, my sweet jewel, do not prove cruel; Consent, my dear Nancy, and come, be my ain. Her carriage is comely, her language is homely, Her dress is quite decent when ta'en in the main; She's blooming in feature, she's handsome in stature, My charming dear Nancy, O wert thou my ain!
Like Phœbus adorning the fair ruddy morning, Her bright eyes are sparkling, her brows are serene, Her yellow locks shining, in beauty combining, My charming sweet Nancy, wilt thou be my ain? The whole of her face is, with maidenly graces Array'd like the gowans that grow in yon glen; She's well shap'd and slender, true-hearted and tender, My charming sweet Nancy, O wert thou my ain!
I'll seek through the nation for some habitation, To shelter my jewel from cold, snow, and rain, With songs to my dearie, I'll keep her aye cheery, My charming sweet Nancy, gin thou wert my ain. I'll work at my calling to furnish thy dwelling, With ev'ry thing needful thy life to sustain; Thou shalt not sit single, but by a clear ingle, I'll marrow thee, Nancy, when thou art my ain.
I'll make true affection the constant direction Of loving my Nancy, while life doth remain: Though youth will be wasting, true love shall be lasting, My charming sweet Nancy, gin thou wert my ain. But what if my Nancy should alter her fancy, To favour another be forward and fain, I will not compel her, but plainly I'll tell her, Begone thou false Nancy, thou'se ne'er be my ain.
# The Book of Scottish Song/Clout the Caldron

Clout the Caldron.
[From the first vol. of Ramsay's Tea-Table Miscellany. "A tradition," says Burns, "is mentioned" in the 'Bee,' that the second Bishop Chisholm, of Dunblane, used to say, that if he were going to be hanged, nothing could soothe his mind so much by the way as to hear 'Clout the Caldron' played. I have met with another tradition, that the old song to this tune,
'Ha'e ye ony pots or pans, Or ony broken chandlers,'
was composed by one of the Kenmure family, in the cavalier times; and alluding to an amour he had, while under hiding, in the disguise of an itinerant tinker. The air is also known by the name of 'The Blacksmith and his Apron,' which from the rhythm, seems to have been a line of some old song to the tune."]
Have ye any pots or pans, Or any broken chandlers? I am a tinker to my trade, And newly come frae Flanders, As scant of siller as of grace: Disbanded, we've a bad run; Gar tell the lady of the place, I'm come to clout her caldron. Fa, adrie, diddie, diddle, &c.
Madam, if you have wark for me, I'll do't to your contentment; And dinna care a single flie For any man's resentment; For, lady fair, though I appear To every ane a tinker, Yet to yoursell I'm bauld to tell, I am a gentle jinker.
Love Jupiter into a swan Turned, for his loved Leda; He like a bull ower meadows ran, To carry off Europa. ​Then may not I, as well as he, To cheat your Argus blinker, And win your love like mighty Jove, Thus hide me in a tinker?
Sir, ye appear a cunning man; But this fine plot you'll fail in; For there is neither pot nor pan, Of mine, you'll drive a nail in. Then bind your budget on your back, And nails up in your apron; For I've a tinker under tack, That's used to clout my ca'dron.
# The Book of Scottish Song/Cockle-Leerie-La

Cockle-Leerie-La.
[William Miller.]
There is a country gentleman, who leads a thrifty life, Ilk morning scrapin' orra things thegither for his wife: His coat's o' glowin' ruddy brown, and wavilet wi' gold— A crimson crown upon his head, well-fitting one so bold. If ithers pick where he did scrape, he brings them to disgrace, For, like a man of mettle, he siclike meets face to face; He gi'es the loons a letherin', a crackit croon to claw— There is nae gaun about the buss wi' Cockie-leerie-la!
His step is firm and evenly, his look both grave and sage— To bear his rich and stately tail should have a pretty page; And, though he hauds his head fu' hie, he glinteth to the grun, Nor fyles his silver spurs in dubs wi' glowrin' at the sun: And whyles I've thocht had he a haun wharwi' to grip a stickie, A pair o' specks across his neb, an' roun' his neck a dickie, That weans wad laugh, an' haud their sides, an' cry—"Preserve us a'. Ye're some frien' to Doctor Drawblood, douce Cockie-leerie-la!"
So learn frae him to think nae shame to work for what ye need, For he that gapes till he be fed, may gape till he be dead; An' if ye live in idleness, ye'll find unto your cost, That they wha winna work in heat will hunger in the frost. An' hain wi' care ilk sair-worn plack, and honest pride will fill Your purse wi' gear—e'en far-aff frien's will bring grist to your mill; An' if, when grown to be a man, your name's without a flaw, Then rax your neck, and tune your pipes to—Cockie-leerie-la!
# The Book of Scottish Song/Cheerly, Soldier

Cheerly, Soldier.
Cheerly, Soldier! the gladdening sun Springs over Albyn's mountains dun, Purples each peak, and bravely now Rests his flaming targe on the Grampians' brow, Smiles o'er the land of the rock and tarn, Of thine infant's couch, of thy father's cairn— The land of the race of dauntless mood, Who grasp thy hand in brotherhood.— Cheerly, Soldier!
Cheerly, Soldier! gladsome meeting, The warm salute, the victor's greeting, Await thee. Now in blazing hall, Go thread the maze of the flowery ball; Encircled fond by a kindred throng, Tell of glories past—pour the heart-warm song; Or on yon blue hills the roe pursue With the sweep of the jovial view-halloo.— Cheerly, Soldier!
Cheerly, Soldier! she who loves thee Blythe welcome sings 'neath the trysting tree: On the breeze of morn the heath-cock dancing, On the gleaming lake the white swan glancing, The merry fawn in wanton play, Chasing his twin down the sunny brae,— Each thing of life with wilding glee, Shadows the bliss that waits for thee.— Cheerly, Soldier!
# The Book of Scottish Song/Cherry Valley

Cherry Valley.
[W. B. Sangster.—Cherry valley is a beautiful spot in the County of Down, Ireland. This song appeared in the Belfast Newsletter about 1820.]
The laverock sung at the break of day, All in the dewy dawn; An' the mountain bee struck a fairy lay, As he sat on the rose new blawn. O but it was a lovely sang That through sweet Cherry valley rang,— It came o'er my heart like a dream gone by, An' it pass'd from my ears like a passing sigh.
O but it was a lovely sang, An' the tear drap hang at my e'e— It was nae wi' grief at the laverock's sang, Nor the lay o' the mountain bee. I had heard the laverock's sang before, An' I had heard the mountain bee; But oh! it was on Scotia's shore, 'Twas that brought the tears in my e'e.
# The American Cyclopædia (1879)/Wichita

Edition of 1879. See also Wichita County, Texas and Wichita County, Kansas on Wikipedia; and the disclaimer.
WICHITA. I. An unorganized N. W. county of Texas, bounded N. by Red river and drained by the Wichita and other streams; area, 655 sq. m.; returned as having no population in 1870. It has a diversified surface, and is partly covered by dense forests. II. An unorganized W. county of Kansas; area, 720 sq. m. It is watered by affluents of the Arkansas and Smoky Hill rivers, and has a level or slightly rolling surface.
# The American Cyclopædia (1879)/Wisdom, Book of

Edition of 1879. See also Book of Wisdom on Wikipedia; and the disclaimer.
WISDOM, Book of, one of the so-called apocryphal books of the Old Testament. In the Septuagint the book bears the title Wisdom of Solomon, and many of the early church fathers regarded Solomon as its author. This opinion still prevails in the Roman Catholic church, by which the book is held as canonical. It is regarded by almost all Protestant theologians as the work of an unknown Alexandrian Jew, compiled in Greek, between 145 and 80 B. C. It consists of three parts: in the first (ch. i. to v.) the author enjoins wisdom to the rulers of the earth, and praises it as a guide to immortality; in the second (ch. vi. to ix.) he shows by what means wisdom may be obtained, and dwells on its essence and blessings; in the third (ch. x. to xix.) he reviews the effects of wisdom in the history of Israel. A few theologians have ascribed these three different parts to three different authors. There are numerous special commentaries on the book, among others by Bauermeister (Göttingen, 1828) and Grimm (Leipsic, 1837). The best edition of it is in Fritsche's Libri Apocryphici Veteris Testamenti (Leipsic, 1871).
# The American Cyclopædia (1879)/Wiscasset

Edition of 1879. See also Wiscasset, Maine on Wikipedia; and the disclaimer.
WISCASSET, a port of entry and the shire town of Lincoln co., Maine, on the W. bank of Sheepscot river, 16 m. from its mouth, and on the Knox and Lincoln railroad, 40 m. N. E. of Portland; pop. in 1870, 1,977. It is noted for its fine scenery, and is much frequented as a watering place. It has a good harbor, deep enough for vessels of the largest class, and seldom obstructed by ice. There is a large coasting trade and considerable foreign commerce, the shipments consisting of hay, deals, ice, and box shooks. During the year ending June 30, 1875, the number of entrances in the district in the coasting trade was 32, tonnage 9,921; clearances, 21, tonnage 3,993; vessels engaged in the cod and mackerel fisheries, 113, tonnage 3,860; vessels built, 7, tonnage 1,203; belonging in the district on the above date, 196 vessels, tonnage 9,816. There are manufactories of lumber, bricks, marble, and shoes, a national bank, a savings bank, eight public schools, an academy, a weekly newspaper, a library, and three churches (Congregational, Episcopal, and Methodist).—The town was first settled in 1663, and was known as Pownalborough till 1801, when the name was changed to Wiscasset.
# The American Cyclopædia (1879)/Wisconsin River

Edition of 1879. See also Wisconsin River on Wikipedia; and the disclaimer.
WISCONSIN RIVER, a tributary of the Mississippi, in Wisconsin. It rises in Vieux Desert lake on the N. E. border, and has a general S. course to Portage City, whence it flows a little S. of W. to its mouth 4 m. below Prairie du Chien. Its entire length is estimated at 600 m. It is navigable by small steamers to Portage City, 200 m. above its mouth. At this point it approaches within 1½ m. of the Fox river, with which it is connected by a canal.
# The American Cyclopædia (1879)/Wise

Edition of 1879. See also Wise County, Virginia and Wise County, Texas on Wikipedia; and the disclaimer.
WISE. I. A S. W. county of Virginia, bordering on Kentucky, and drained by several small streams; area, about 250 sq. m.; pop. in 1870, 4,785, of whom 68 were colored. The surface is hilly or mountainous, and the soil fertile. Iron ore and bituminous coal abound. The chief productions in 1870 were 6,844 bushels of wheat, 4,443 of rye, 90,187 of Indian corn, 17,953 of oats, 9,842 of potatoes, 75,213 lbs. of butter, 12,482 of wool, and 8,128 of tobacco. There were 779 horses, 1,749 milch cows, 1,981 other cattle, 6,249 sheep, and 6,891 swine. Capital, Wise Court House. II. A N. county of Texas, drained by the West fork of Trinity river; area, about 900 sq. m.; pop. in 1870, 3,160, of whom 51 were colored. The surface is undulating, and the soil fertile. The chief productions in 1870 were 5,819 bushels of wheat, 26,750 of Indian corn, 12,570 of oats, 2,575 of sweet potatoes, 14,860 lbs. of butter, 1,302 of wool, and 21 bales of cotton. There were 532 horses, 633 milch cows, 10,336 other cattle, 629 sheep, and 3,164 swine. Capital, Decatur.
# The Aquarian Gospel of Jesus the Christ/Chapter 34

The Jubilee in Kapavistu. Jesus teaches in the plaza and the people are astonished. He relates the parable of the unkept vineyard and the vine dresser. The priests are angered by his words.
1. It was a gala day in sacred Kapavistu; a throng of Buddhist worshippers had met to celebrate a Jubilee.
2. And priests and masters from all parts of India were there; they taught; but they embellished little truth with many words.
3. And Jesus went into an ancient plaza and taught; he spoke of Father-Mother-God; he told about the brotherhood of life.
4. The priests and all the people were astounded at his words and said, Is this not Buddha come again in flesh? No other one could speak with such simplicity and power.
5. And Jesus spoke a parable; he said, There was a vineyard all unkept; the vines were high, the growth of leaves and branches great.
6. The leaves were broad and shut the sunlight from the vines; the grapes were sour, and few, and small.
7. The pruner came; with his sharp knife he cut off every branch, and not a leaf remained; just root and stalk, and nothing more.
8. The busy neighbors came with one accord and were amazed, and said to him who pruned, You foolish man! the vineyard is despoiled.
9. Such desolation! There is no beauty left, and when the harvest time shall come the gathers will find no fruit.
10. The pruner said, Content yourselves with what you think, and come again at harvest time and see.
11. And when the harvest time came on the busy neighbors came again; they were surprised.
12. The naked stalks had put forth branch and leaf, and heavy clusters of delicious grapes weighed every branch to earth.
13. The gatherers rejoiced as, day by day, they carried the rich fruitage to the press.
14. Behold the vineyard of the Lord! the earth is spread with human vines.
15. The gorgeous forms and rites of men are branches, and their words are leaves; and these have grown so great that sunlight can no longer reach the heart; there is no fruit.
16. Behold, the pruner comes, and with a two-edged knife he cuts away the branches and the leaves of words,
17. And naught is left but unclothed stalks of human life.
18. The priests and they of pompous show, rebuke the pruner, and would stay him in his work.
19. They see no beauty in the stalks of human life; no promises of fruit.
20. The harvest time will come and they who scorned the pruner will look on again and be amazed, for they will see the human stalks that seemed so lifeless, bending low with precious fruit.
21. And they will hear the harvesters rejoice, because the harvest is so great.
22. The priests were not well pleased with Jesus' words; but they rebuked him not; they feared the multitude.
# The Aquarian Gospel of Jesus the Christ/Chapter 30

Jesus receives news of the death of his father. He writes a letter to his mother. The letter. He sends it on its way by a merchant.
1. One day as Jesus stood beside the Ganges busy with his work, a caravan, returning from the West, drew near.
2. And one, approaching Jesus, said, We come to you from your native land and bring unwelcome news.
3. Your father is no more on earth; your mother grieves; and none can comfort her. She wonders whether you are still alive or not; she longs to see you once again.
4. And Jesus bowed his head in silent thought; and then he wrote. Of what he wrote this is the sum:
5. My mother, noblest of womankind; A man just from my native land has brought me word that father is no more in flesh, and that you grieve, and are disconsolate.
6. My mother, all is well; is well for father and is well for you.
7. His work in this earth-round is done, and it is nobly done.
8. In all the walks of life men cannot charge him with deceit, dishonesty, nor wrong intent.
9. Here in this round he finished many heavy tasks, and he has gone from hence prepared to solve the problems of the round of soul.
10. Our Father-God is with him there, as he was with him here; and there his angel guards his footsteps lest he goes astray.
11. Why should you weep? Tears cannot conquer grief. There is no power in grief to mend a broken heart.
12. The plane of grief is idleness; the busy soul can never grieve; it has no time for grief.
13. When grief comes trooping through the heart, just lose yourself; plunge deep into the ministry of love, and grief is not.
14. Yours is a ministry of love, and all the world is calling out for love.
15. Then let the past go with the past; rise from the cares of carnal things and give your life for those who live.
16. And if you lose your life in serving life you are sure to find in it the morning sun, the evening dews, in song of bird, in flowers, and in the stars of night.
17. In just a little while your problems of this earth-round will be solved; and when your sums are all worked out it will be pleasure unalloyed for you to enter wider fields of usefulness, to solve the greater problems of the soul.
18. Strive, then, to be content, and I will come to you some day and bring you richer gifts than gold or precious stones.
19. I'm sure that John will care for you, supplying all your needs; and I am with you all the way, Jehoshua.
20. And by the hand of one, a merchant, going to Jerusalem, he sent this letter on its way.
# The Aquarian Gospel of Jesus the Christ/Chapter 31

Brahmic priests are enraged because of Jesus' teaching and resolve to drive him from India. Lamaas pleads for him. Priests employ a murderer to kill him. Lamaas warns him and he flees to Nepel.
1. The words and works of Jesus caused unrest through all the land.
2. The common people were his friends, believed in him and followed him in throngs.
3. The priests and rulers were afraid of him, his very name sent terror to their hearts.
4. He preached the brotherhood of life, the righteousness of equal rights, and taught the uselessness of priests, and sacrificial rites.
5. He shook the very sand on which the Brahmic system stood; he made the Brahmic idols seem so small, and sacrifice so fraught with sin, that shrines and wheels of prayer were all forgot.
6. The priests declared that if this Jewish boy should tarry longer in the land a revolution would occur; the common people would arise and kill the priests, and tear the temples down.
7. And so they sent a call abroad, and priests from every province came. Benares was on fire with Brahmic zeal.
8. Lamaas from the temple Jagannath, who knew the inner life of Jesus well, was in their midst, and heard the rantings of the priests,
9. And he stood forth and said, My brother priests, take heed, be careful what you do; this is a record-making day.
10. The world is looking on; the very life of Brahmic thought is now on trial.
11. If we are reason-blind; if prejudice be king today; if we resort to beastly force, and dye our hands in blood that may, in sight of Brahm, be innocent and pure,
12. His vengeance may fall down on us; the very rock on which we stand may burst beneath our feet; and our beloved priesthood, and our laws and shrines will go into decay.
13. But they would let him speak no more. The wrathful priests rushed up and beat him, spit upon him, called him traitor, threw him, bleeding, to the street.
14. And then confusion reigned; the priests became a mob; the sight of human blood led on to fiendish acts and called for more.
15. The rulers, fearing war, sought Jesus, and they found him calmly teaching in the market place.
16. They urged him to depart, that he might save his life; but he refused to go.
17. And then the priests sought cause for his arrest; but he had done no crime.
18. And then false charges were preferred; but when the soldiers went to bring him to the judgement hall they were afraid, because the people stood in his defense.
19. The priests were baffled, and they resolved to take his life by stealth.
20. They found a man who was a murderer by trade, and sent him out by night to slay the object of their wrath.
21. Lamaas heard about their plotting and their plans, and sent a messenger to warn his friend; and Jesus hastened to depart.
22. By night he left Benares, and with haste he journeyed to the north; and everywhere, the farmers, merchants and sudras helped him on his way.
23. And after many days he reached the mighty Himalayas, and in the city of Kapivastu he abode.
24. The priests of Buddha opened wide their temple doors for him.
# The Aquarian Gospel of Jesus the Christ/Chapter 35

Jesus and Vidyapati consider the needs of the incoming age of the world.
1. The Indian sage and Jesus often met and talked about the needs of nations and of men; about the sacred doctrines, forms and rites best suited to the coming age.
2. One day they sat together in a mountain pass, and Jesus said, The coming age will surely not require priests, and shrines, and sacrifice of life.
3. There is no power in sacrifice of beast, or bird, to help a man to holy life.
4. And Vidyapati said, All forms and rites are symbols of the things that men must do within the temple of the soul.
5. The Holy One requires man to give his life in willing sacrifice for men, and all the so-called offerings on altars and on shrines that have been made since time began, were made to teach man how to give himself to save his brother man; for man can never save himself except he lose his life in saving other men.
6. The perfect age will not require forms and rites and carnal sacrifice. The coming age is not the perfect age, and men will call for object lessons and symbolic rites.
7. And in the great religion you shall introduce to men, some simple rites of washings and remembrances will be required; but cruel sacrifice of animals, and birds the gods require not.
8. And Jesus said, Our God must loathe the tinselled show of priests and priestly things.
9. When men array themselves in showy garbs to indicate that they are servants of the gods, and strut about like gaudy birds to be admired by men, because of piety or any other thing, the Holy One must surely turn away in sheer disgust.
10. All people are alike the servants of our Father-God, are kings and priests.
11. Will not the coming age demand complete destruction of the priestly caste, as well as every other caste, and inequality among the sons of men?
12. And Vidyapati said, The coming age is not the age of spirit life and men will pride themselves in wearing priestly robes, and chanting pious chants to advertise themselves as saints.
13. The simple rites that you will introduce will be extolled by those who follow you, until the sacred service of the age will far outshine in gorgeousness the priestly service of the Brahmic age.
14. This is a problem men must solve.
15. The perfect age will come when every man will be a priest and men will not array themselves in special garb to advertise their piety.