OpenLLM-France/wikimedia huggingface dataset:
# National Lyrics, and Songs for Music/I go, sweet friends

I GO, SWEET FRIENDS.
I go, sweet friends! yet think of me  When Spring's young voice awakes the flowers; For we have wandered far and free,  In those bright hours, the violet's hours.
I go—but when you pause to hear,  From distant hills, the Sabbath bell On summer winds float silvery clear,  Think on me then—I lov'd it well!
Forget me not around your hearth,  When cheerly smiles the ruddy blaze, For dear hath been its evening mirth  To me, sweet friends! in other days.
And oh! when music's voice is heard  To melt in strains of parting woe, When hearts to love and grief are stirr'd—  —Think of me then! I go, I go!
# National Lyrics, and Songs for Music/Far away

FAR AWAY.*
Far away!—my home is far away,  Where the blue sea laves a mountain shore; In the woods I hear my brothers play,  Midst the flowers my sister sings once more. Far away!
Far away! my dreams are far away,  When at midnight, stars and shadows reign; "Gentle child," my mother seems to say  "Follow me where home shall smile again!" Far away!
Far away! my hope is far away,
 Where love's voice young gladness may restore; —O thou dove! now soaring thro' the day,  Lend me wings to reach that better shore, Far away!
# National Lyrics, and Songs for Music/Genius singing to Love

GENIUS SINGING TO LOVE.
That voice re-measures Whatever tones and melancholy pleasures The things of nature utter; birds or trees, Or where the tall grass 'mid the heath-plant waves, Murmur and music thin of sudden breeze. Coleridge.
I heard a song upon the wandering wind, A song of many tones—though one full soul Breathed through them all imploringly; and made All nature as they passed, all quivering leaves And low responsive reeds and waters thrill, As with the consciousness of human prayer. —At times the passion-kindled melody
Might seem to gush from Sappho's fervent heart, Over the wild sea-wave;—at times the strain Flowed with more plaintive sweetness, as if born Of Petrarch's voice, beside the lone Vaucluse; And sometimes, with its melancholy swell, A graver sound was mingled, a deep note Of Tasso's holy lyre;—yet still the tones Were of a suppliant;—"Leave me not!" was still The burden of their music; and I knew The lay which Genius, in its loneliness, Its own still world amidst th' o'erpeopled world, Hath ever breathed to Love.    They crown me with the glistening crown,  Borne from a deathless tree; I hear the pealing music of renown—  O Love! forsake me not!  Mine were a lone dark lot,  Bereft of thee!
They tell me that my soul can throw  A glory o'er the earth; From thee, from thee, is caught that golden glow!  Shed by thy gentle eyes  It gives to flower and skies,  A bright new birth!
 Thence gleams the path of morning, Over the kindling hills, a sunny zone!  Thence to its heart of hearts, the rose is burning  With lustre not its own!  Thence every wood-recess  Is filled with loveliness, Each bower, to ring-doves and dim violets known.
 I see all beauty by the ray That streameth from thy smile;  Oh! bear it, bear it not away!  Can that sweet light beguile?
Too pure, too spirit-like, it seems,  To linger long by earthly streams;  I clasp it, with th' alloy  Of fear 'midst quivering joy, Yet must I perish if the gift depart— Leave me not, Love! to mine own beating heart!
 The music from my lyre With thy swift step would flee;  The world's cold breath would quench the starry fire In my deep soul—a temple filled with thee!  Seal'd would the fountains lie,  The waves of harmony, Which thou alone canst free!
Like a shrine 'midst rocks forsaken,  Whence the oracle hath fled; Like a harp which none might waken  But a mighty master dead;
Like the vase of a perfume scatter'd,  Such would my spirit be; So mute, so void, so shatter'd,  Bereft of thee!
Leave me not, Love! or if this earth  Yield not for thee a home, If the bright summer-land of thy pure birth  Send thee a silvery voice that whispers—"Come!" Then, with the glory from the rose,  With the sparkle from the stream, With the light thy rainbow-presence throws  Over the poet's dream;  With all th' Elysian hues  Thy pathway that suffuse,  With joy, with music, from the fading grove,  Take me, too, heavenward, on thy wing, sweet Love!
# National Lyrics, and Songs for Music/I dream of all things free

IV.
I DREAM OF ALL THINGS FREE.
I dream of all things free!  Of a gallant, gallant bark, That sweeps through storm and sea,  Like an arrow to its mark! Of a stag that o'er the hills  Goes bounding in his glee; Of a thousand flashing rills—  Of all things glad and free.
I dream of some proud bird,  A bright-eyed mountain king! In my visions I have heard  The rushing of his wing.
I follow some wild river,  On whose breast no sail may be; Dark woods around it shiver—  —I dream of all things free!
Of a happy forest child,  With the fawns and flowers at play; Of an Indian midst the wild,  With the stars to guide his way: Of a chief his warriors leading,  Of an archer's greenwood tree:— —My heart in chains is bleeding,  And I dream of all things free!
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XI/Chapter 30

Chapter 30.—Of the Perfection of the Number Six, Which is the First of the Numbers Which is Composed of Its Aliquot Parts.
These works are recorded to have been completed in six days (the same day being six times repeated), because six is a perfect number,—not because God required a protracted time, as if He could not at once create all things, which then should mark the course of time by the movements proper to them, but because the perfection of the works was signified by the number six. For the number six is the first which is made up of its own parts, i.e., of its sixth, third, and half, which are respectively one, two, and three, and which make a total of six. In this way of looking at a number, those are said to be its parts which exactly divide it, as a half, a third, a fourth, or a fraction with any denominator, e.g., four is a part of nine, but not therefore an aliquot part; but one is, for it is the ninth part; and three is, for it is the third. Yet these two parts, the ninth and the third, or one and three, are far from making its whole sum of nine. So again, in the number ten, four is a part, yet does not divide it; but one is an aliquot part, for it is a tenth; so it has a fifth, which is two; and a half, which is five. But these three parts, a tenth, a fifth, and a half, or one, two, and five, added together, do not make ten, but eight. Of the number twelve, again, the parts added together exceed the whole; for it has a twelfth, that is, one; a sixth, or two; a fourth, which is three; a third, which is four; and a half, which is six. But one, two, three, four, and six make up, not twelve, but more, viz., sixteen. So much I have thought fit to state for the sake of illustrating
the perfection of the number six, which is, as I said, the first which is exactly made up of its own parts added together; and in this number of days God finished His work. And, therefore, we must not despise the science of numbers, which, in many passages of holy Scripture, is found to be of eminent service to the careful interpreter. Neither has it been without reason numbered among God’s praises, “Thou hast ordered all things in number, and measure, and weight.”

## Footnotes

* ↑ Or aliquot parts.
* ↑ Comp. Aug. Gen. ad Lit. iv. 2, and De Trinitate, iv. 7.
* ↑ For passages illustrating early opinions regarding numbers, see Smith’s Dict. art. Number.
* ↑ Wisd. xi. 20.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XI/Chapter 26

Chapter 26.—Of the Image of the Supreme Trinity, Which We Find in Some Sort in Human Nature Even in Its Present State.
And we indeed recognize in ourselves the image of God, that is, of the supreme Trinity, an image which, though it be not equal to God, or rather, though it be very far removed from Him,—being neither co-eternal, nor, to say all in a word, consubstantial with Him,—is yet nearer to Him in nature than any other of His works, and is destined to be yet restored, that it may bear a still closer resemblance. For we both are, and know that we are, and delight in our being, and our knowledge of it. Moreover, in these three things no true-seeming illusion disturbs us; for we do not come into contact with these by some bodily sense, as we perceive the things outside of us,—colors, e.g., by seeing, sounds by hearing, smells by smelling, tastes by tasting, hard and soft objects by touching,—of all which sensible objects it is the images resembling them, but not themselves which we perceive in the mind and hold in the memory, and which excite us to desire the objects. But, without any delusive representation of images or phantasms, I am most certain that I am, and that I know and delight in this. In respect of these truths, I am not at all afraid of the arguments of the Academicians, who say, What if you are deceived? For if I am deceived, I am. For he who is not, cannot be deceived; and if I am deceived, by this same token I am. And since I am if I am deceived, how am I deceived in believing that I am? for it is certain that I am if I am deceived. Since, therefore, I, the person deceived, should be, even if I were deceived, certainly I am not deceived in this knowledge that I am. And, consequently, neither am I deceived in knowing that I know. For, as I know that I am, so I know this also, that I know.  And when I love these two things, I add to them a certain third thing, namely, my love, which is of equal moment. For neither am I deceived in this, that I love, since in those things which I love I am not deceived; though even if these were false, it would still be true that I loved false things. For how could I justly be blamed and prohibited from loving false things, if it were false that I loved them? But, since they are true and real, who doubts that when they are loved, the love of them is itself true and real? Further, as there is no one who does not wish to be happy, so there is no one who does not wish to be. For how can he be happy, if he is nothing?

## Footnotes

* ↑ This is one of the passages cited by Sir William Hamilton, along with the Cogito, ergo sum of Descartes, in confirmation of his proof, that in so far as we are conscious of certain modes of existence, in so far we possess an absolute certainty that we exist. See note A in Hamilton’s Reid, p. 744.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XI/Chapter 29

Chapter 29.—Of the Knowledge by Which the Holy Angels Know God in His Essence, and by Which They See the Causes of His Works in the Art of the Worker, Before They See Them in the Works of the Artist.
Those holy angels come to the knowledge of God not by audible words, but by the presence to their souls of immutable truth, i.e., of the only-begotten Word of God; and they know this Word Himself, and the Father, and their Holy Spirit, and that this Trinity is indivisible, and that the three persons of it are one substance, and that there are not three Gods but one God; and this they so know that it is better understood by them than we are by ourselves. Thus, too, they know the creature also, not in itself, but by this better way, in the wisdom of God, as if in the art by which it was created; and, consequently, they know themselves better in God than in themselves, though they have also this latter knowledge. For they were created, and are different from their Creator. In Him, therefore, they have, as it were, a noonday knowledge; in themselves, a twilight knowledge, according to our former explanations. For there is a great difference between knowing a thing in the design in conformity to which it was made, and knowing it in itself,—e.g., the straightness of lines and correctness of figures is known in one way when mentally conceived, in another when described on paper; and justice is known in one way in the unchangeable truth, in another in the spirit of a just man. So is it with all other things,—as, the firmament between the water above and below, which was called the heaven; the gathering of the waters beneath, and the laying bare of the dry land, and the production of plants and trees; the creation of sun, moon, and stars; and of the animals out of the waters, fowls, and fish, and monsters of the deep; and of everything that walks or creeps on the earth, and of man himself, who excels all that is on the earth,—all these things are known in one way by the angels in the Word of God, in which they see the eternally abiding causes and reasons according to which they were made, and in another way in themselves: in the former, with a clearer knowledge; in the latter, with a knowledge dimmer, and rather of the bare works than of the design. Yet, when these works are referred to the praise and adoration of the Creator Himself, it is as if morning dawned in the minds of those who contemplate them.

## Footnotes

* ↑ Ch. 7.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XI/Chapter 3

Chapter 3.—Of the Authority of the Canonical Scriptures Composed by the Divine Spirit.
This Mediator, having spoken what He judged sufficient first by the prophets, then by His own lips, and afterwards by the apostles, has besides produced the Scripture which is called canonical, which has paramount authority, and to which we yield assent in all matters of which we ought not to be ignorant, and yet cannot know of ourselves. For if we attain the knowledge of present objects by the testimony of our own senses, whether internal or external, then, regarding objects remote from our own senses, we need others to bring their testimony, since we cannot know them by our own, and we credit the persons to whom the objects have been or are sensibly present. Accordingly, as in the case of visible objects which we have not seen, we trust those who have, (and likewise with all sensible objects,) so in the case of things which are perceived by the mind and spirit, i.e., which are remote from our own interior sense, it behoves us to trust those who have seen them set in that incorporeal light, or abidingly contemplate them.

## Footnotes

* ↑ A clause is here inserted to give the etymology of prœsentia from prœ sensibus.
* ↑ Another derivation, sententia from sensus, the inward perception of the mind.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XI/Chapter 31

Chapter 31.—Of the Seventh Day, in Which Completeness and Repose are Celebrated.
But, on the seventh day (i.e., the same day repeated seven times, which number is also a perfect one, though for another reason), the rest of God is set forth, and then, too, we first hear of its being hallowed. So that God did not wish to hallow this day by His works, but by His rest, which has no evening, for it is not a creature; so that, being known in one way in the Word of God, and in another in itself, it should make a twofold knowledge, daylight and dusk (day and evening). Much more might be said about the perfection of the number seven, but this book is already too long, and I fear lest I should seem to catch at an opportunity of airing my little smattering of science more childishly than profitably. I must speak, therefore, in moderation and with dignity, lest, in too keenly following “number,” I be accused of forgetting “weight” and “measure.” Suffice it here to say, that three is the first whole number that is odd, four the first that is even, and of these two, seven is composed. On this account it is often put for all numbers together, as, “A just man falleth seven times, and riseth up again,”—that is, let him fall never so often, he will not perish (and this was meant to be understood not of sins, but of afflictions conducing to lowliness). Again, “Seven times a day will I praise Thee,” which elsewhere is expressed thus, “I will bless the Lord at all times.” And many such instances are found in the divine authorities, in which the number seven is, as I said, commonly used to express the whole, or the completeness of anything. And so the Holy Spirit, of whom the Lord says, “He will teach you all truth,” is signified by this number. In it is the rest of God, the rest His people find in Him. For rest is in the whole, i.e., in perfect completeness, while in the part there is labor. And thus we labor as long as we know in part; “but when that which is perfect is come, then that which is in part shall be done away.” It is even with toil we search into the Scriptures themselves. But the holy angels, towards whose society and assembly we sigh while in this our toilsome pilgrimage, as they already abide in their eternal home, so do they enjoy perfect facility of knowledge and felicity of rest. It is without difficulty that they help us; for their spiritual movements, pure and free, cost them no effort.

## Footnotes

* ↑ Prov. xxiv. 16.
* ↑ Ps. cxix. 164.
* ↑ Ps. xxxiv. 1.
* ↑ John xvi. 13.
* ↑ In Isa. xi. 2, as he shows in his eighth sermon, where this subject is further pursued; otherwise, one might have supposed he referred to Rev. iii. 1.
* ↑ l Cor. xiii. 10.
# New York Central Company v. York & Whitney Company York & Whitney Company

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
256 U.S. 406
New York Central Company v. York & Whitney Company York & Whitney Company
Argued: April 22, 1921. --- Decided: May 16, 1921
Mr. William L. Parsons, of Boston, Mass., for New York Cent. & H. R. R. co.
Mr. Amos L. Taylor, of Boston, Mass., for York & Whitney Co.
Mr. Justice McREYNOLDS delivered the opinion of the Court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# New York Central Company v. United States (388 U.S. 445)/Opinion of the Court

* Court Documents
* Case Syllabus
* Per Curiam Opinion of the Court
United States Supreme Court
388 U.S. 445
New York Central Company v. United States (388 U.S. 445)
The motion of American Trucking Associations, Inc., et al., to be added as parties appellee is granted.
The motion to affirm is granted and those portions of the judgment of the District Court from which appellant is appealing are affirmed.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# New York Central Hudson River Railroad Company v. Carr

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
238 U.S. 260
New York Central Hudson River Railroad Company v. Carr
Argued: May 4, 1915. --- Decided: June 14, 1915
Messrs. Maurice C. Spratt, Lester F. Gilbert, and Charles C. Paulding for plaintiff in error.
Messrs. Hamilton Ward and John Lewis Smith for defendant in error.
Mr. Justice Lamar delivered the opinion of the court:

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# New York Central Hudson River Railroad Company v. Gray

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
239 U.S. 583
New York Central Hudson River Railroad Company v. Gray
Argued: December 17, 1915. --- Decided: January 10, 1916
Messrs. William Mann and Charles C. Paulding for plaintiff in error.
Messrs. Arthur W. Clement and Wilson E. Tipple for defendant in error.
Mr. Justice Pitney delivered the opinion of the court:

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# New York Central Company v. United States (388 U.S. 445)

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
388 U.S. 445
New York Central Company v. United States (388 U.S. 445)
John A. Daily, for appellant.
Solicitor General Marshall, Assistant Attorney General Turner, Robert B. Hummel, Robert W. Ginnane and Robert S. Burk, for the United States and others.
Peter T. Beardsley, Harry J. Jordan, William R. Rubbert, R. Edwin Brady, Bryce Rea, Jr., James E. Wilson, Guy H. Postell, Ferdinand Born, LeGrand A. Carlston, F. H. Lynch, Jr., Roland Rice, Homer S.C.arpenter, John S. Fessenden and Richard R. Sigmon, for appellees American Trucking Associations, Inc., and others.
PER CURIAM.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# New York Central Hudson River Railroad Company v. United States

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
212 U.S. 481
New York Central Hudson River Railroad Company v. United States
Argued: December 14, 15, 16, 1908. --- Decided: February 23, 1909
Messrs.
Austen G. Fox, John D. Lindsay, and Albert H. Harris, for plaintiff in error.
[Argument of Counsel from pages 482-485 intentionally omitted]
Mr. Henry L. Stimson, Attorney General Bonaparte, and Assistant Attorney General Ellis for defendant in error.
[Argument of Counsel from pages 486-488 intentionally omitted]
Mr. Justice Day delivered the opinion of the court:

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Nicene and Post-Nicene Fathers: Series I/Volume VI/Preface

Preface.
This volume contains the exegetical and homiletical writings of St. Augustin on the Gospels.
The seventh volume will be devoted to his Commentary on the Gospel and First Epistle of John, and the Soliloquies. It will be finished by the 1st of next April.
The eighth and last volume is reserved for his Commentary on the Psalms, and will appear in July, 1888.
These eight volumes will form the most complete edition of St. Augustin’s Works in the English language, embracing the Edinburgh and Oxford translations, and several treatises never before translated, with introductions and explanatory notes.
Arrangements have been made for the regular issue of the Works of St. Chrysostom according to the terms of the Publisher’s Prospectus, which so far has been promptly carried out. The favourable reception of the preceding volumes by the public and the press, including some leading theological journals of Europe (such as The Church Quarterly Review, and Harnack’s Theologische Literaturzeitung), will encourage the editor and publisher to carry on this Patristic Library with undiminished energy and zeal.
Philip Schaff.
New York, December, 1887.
# Nicene and Post-Nicene Fathers: Series I/Volume VI/Sermons
## Contents

* Title Page
* Advertisement
* Sermon I
* Sermon II
* Sermon III
* Sermon IV
* Sermon V
* Sermon VI
* Sermon VI
* Sermon VIII
* Sermon IX
* Sermon X
* Sermon XI
* Sermon XII
* Sermon XIII
* Sermon XIV
* Sermon XV
* Sermon XVI
* Sermon XVII
* Sermon XVIII
* Sermon XIX
* Sermon XX
* Sermon XXI
* Sermon XXII
* Sermon XXIII
* Sermon XXIV
* Sermon XXV
* Sermon XXVI
* Sermon XXVII
* Sermon XXVIII
* Sermon XXIX
* Sermon XXX
* Sermon XXXI
* Sermon XXXII
* Sermon XXXIII
* Sermon XXXIV
* Sermon XXXV
* Sermon XXXVI
* Sermon XXXVII
* Sermon XXXVIII
* Sermon XXXIX
* Sermon XL
* Sermon XLI
* Sermon XLII
* Sermon XLIII
* Sermon XLIV
* Sermon XLV
* Sermon XLVI
* Sermon XLVII
* Sermon XLVIII
* Sermon XLIX
* Sermon L
* Sermon LI
* Sermon LII
* Sermon LIII
* Sermon LIV
* Sermon LV
* Sermon LVI
* Sermon LVII
* Sermon LVIII
* Sermon LIX
* Sermon LX
* Sermon LXI
* Sermon LXII
* Sermon LXIII
* Sermon LXIV
* Sermon LXV
* Sermon LXVI
* Sermon LXVII
* Sermon LXVIII
* Sermon LXIX
* Sermon LXX
* Sermon LXXI
* Sermon LXXII
* Sermon LXXIII
* Sermon LXXXIV
* Sermon LXXV
* Sermon LXXVI
* Sermon LXXVII
* Sermon LXXVIII
* Sermon LXXIX
* Sermon LXXX
* Sermon LXXXI
* Sermon LXXXII
* Sermon LXXXIII
* Sermon LXXXIV
* Sermon LXXXV
* Sermon LXXXVI
* Sermon LXXXXVII
* Sermon LXXXVIII
* Sermon LXXXIX
* Sermon XC
* Sermon XCI
* Sermon XCII
* Sermon XCIII
* Sermon XCIV
* Sermon XCV
* Sermon XCVI
* Sermon XCVII