OpenLLM-France/wikimedia huggingface dataset:
# The Swiss Family Robinson - 1851/Chapter XV

CHAPTER XV.
I had observed on the shore, the preceding day, a quantity of wood, which I thought would suit to make a sledge, to convey our casks and heavy stores from Tent House to Falcon’s Nest. At dawn of day I woke Ernest, whose inclination to indolence I wished to overcome, and leaving the rest asleep, we descended, and harnessing the ass to a strong branch of a tree that was lying near, we proceeded to the shore. I had no difficulty in selecting proper pieces of wood; we sawed them the right length, tied them together, and laid them across the bough, which the patient animal drew very contentedly. We added to the load a small chest we discovered half buried in the sand, and we returned homewards, Ernest leading the ass, and I assisted by raising the load with a lever when we met with any obstruction. My wife had been rather alarmed; but seeing the result of our expedition, and hearing of the prospect of a sledge, she was satisfied. I opened the chest, which contained only some sailors’ dresses and some linen, both wetted with sea-water; but likely to be very useful as our own clothes decayed. I found Fritz and Jack had been shooting ortolans; they had killed about fifty, but had consumed so much powder and shot, that I checked a prodigality so imprudent in our situation. I taught them to make snares for the birds of the threads we drew from the karata leaves we had brought home. My wife and her ​two younger sons busied themselves with these, while I, with my two elder boys, began to construct the sledge. As we were working, we heard a great noise among the fowls, and Ernest, looking about, discovered the monkey seizing and hiding the eggs from the nests; he had collected a good store in a hole among the roots, which Ernest carried to his mother; and Knips was punished by being tied up, every morning, till the eggs were collected.
Our work was interrupted by dinner, composed of ortolans, milk, and cheese. After dinner, Jack had climbed to the higher branches of the trees to place his snares, and found the pigeons were making nests. I then told him to look often to the snares, for fear our own poor birds should be taken; and, above all, never in future to fire into the tree.
"Papa," said little Francis, "can we not sow some gunpowder, and then we shall have plenty?" This proposal was received with shouts of laughter, which greatly discomposed the little innocent fellow. Professor Ernest immediately seized the opportunity to give a lecture on the composition of gunpowder.
At the end of the day my sledge was finished. Two long curved planks of wood, crossed by three pieces, at a distance from each other, formed the simple conveyance. The fore and hind parts were in the form of horns, to keep the load from falling off. Two ropes were fastened to the front, and my sledge was complete. My wife was delighted with it, and hoped I would now set out immediately to Tent House for the butter-cask. ​I made no objection to this; and Ernest and I prepared to go, and leave Fritz in charge of the family.
# The Soul of a Bishop

Layout 2
THE SOUL
OF A BISHOP
BY
H. G. WELLS
Author of "Mr. Britling Sees It Through," etc.
FRONTISPIECE BY C. ALLAN GILBERT
THE MACMILLAN COMPANY OF CANADA, LIMITED AT ST. MARTIN'S HOUSE, TORONTOMCMXVII
CONTENTS :
| PAGECHAPTER THE FIRST |||
| THE DREAM | THE DREAM | 1 |
| CHAPTER THE SECOND |||
| THE WEAR AND TEAR OF EPISCOPACY | THE WEAR AND TEAR OF EPISCOPACY | 15 |
| CHAPTER THE THIRD |||
| INSOMNIA | INSOMNIA | 52 |
| CHAPTER THE FOURTH |||
| THE SYMPATHY OF LADY SUNDERBUND | THE SYMPATHY OF LADY SUNDERBUND | 84 |
| CHAPTER THE FIFTH |||
| THE FIRST VISION | THE FIRST VISION | 105 |
| CHAPTER THE SIXTH |||
| EXEGETICAL | EXEGETICAL | 134 |
| CHAPTER THE SEVENTH |||
| THE SECOND VISION | THE SECOND VISION | 175 |
| CHAPTER THE EIGHTH |||
| THE NEW WORLD | THE NEW WORLD | 225 |
| CHAPTER THE NINTH |||
| THE THIRD VISION | THE THIRD VISION | 243 |
This work is in the public domain in the United States because it was published before January 1, 1929.
The longest-living author of this work died in 1946, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 77 years or less. This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
Public domainPublic domainfalsefalse
# The Soul of Man Under Socialism

* "The Soul of Man Under Socialism" in The Fortnightly Review, 49
* "The Soul of Man Under Socialism," in Man or the State? (pp. 118−141), (ed.) by Waldo Ralph Browne, New York: B. W. Huebsch (1919)
# The Rosary (Forrest)

* THE
* ROSARY
* Its History and How to Say It
* By
* REV. M. D. FORREST, M.S.C.
THE ROSARY
Its History and How to Say It
By
Rev. M. D. Forrest, M.S.C.
New York
THE PAULIST PRESS
401 West 59th Street
Nihil Obstat:
Arthur J. Scanlan, S.T.D., Censor Librorum.
Imprimatur:
✠ Patrick Cardinal Hayes,
Archbishop of New York.
New York, August 25, 1926.
PRINTED AND PUBLISHED IN THE U. S. A.
BY THE PAULIST PRESS, NEW YORK, N. Y.
Copyright, 1926, by
The Missionary Society of St. Paul the Apostle
in the State of New York
* I. A Beautiful Devotion
* II. Why the Rosary Is So Effectual
* III. Where the Rosary Is Best Recited
* IV. What “The Pontiff of the Rosary” Tells Us
* V. How to Say the Rosary
* VI. Reflections and Prayers
* VII. Selected Prayers
This work is in the public domain in the United States because it was published before January 1, 1929.
The longest-living author of this work died in 1970, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 53 years or less. This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
Public domainPublic domainfalsefalse
# The Rosary

* Search for titles containing or beginning with: "The Rosary."
* sister projects: Wikipedia article, Wikidata item.
This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* Rosary of the Blessed Virgin Mary, popular Catholic devotion attributed to an apparition of Mary to Dominic de Guzman
* The Rosary, book on the above devotion by Michael Davitt Forrest
* The Rosary, poem by Joyce Kilmer
* The Rosary, poem by Robert Herrick
* The Rosary, poem by Robert Cameron Rogers
# The Rosary (Forrest)/Chapter IV

IV. What “The Pontiff of the Rosary” Tells Us
I have said previously that Pope Leo XIII is known as “The Pontiff of the Rosary.” I cannot refrain from quoting a portion of the touching Encyclical which that great Pontiff directed to the Universal Church on September 8th, The Feast of Our Blessed Mother’s Nativity, 1892. Space allows me to give but a few extracts from that celebrated Encyclical, the burning words of which should sink deeply into every Catholic heart.
To show the excellence of the Rosary from its very nature. Pope Leo XIII wrote: “When in our prayers we fly to Mary, we fly to the Mother of Mercy, who is so disposed towards us that in whatever necessity we are struggling, especially in our striving after the attainment of life eternal, she is at once by our side, and indeed, quite spontaneously—without awaiting our appeal—and lavishes upon us gifts from the treasury of that grace of which she received from the beginning a full supply from God, Whose Mother she was worthy to be. . . . When, using the words of the Angel, we salute her as full of grace, and weave that repeated salutation into a wreath, it is almost impossible ​to tell what pleasure and delight we give her, for thus often we revive the remembrance both of her exalted dignity and of the beginning of mankind's redemption through her. Thereby we also commemorate that Divine and perpetual bond by which she is linked with Christ in His joys and sorrows, in His humiliation and triumph, in ruling men and helping them unto their eternal destiny.
“If we owe it to Christ that He has communicated in a certain manner to us the right that belongs to Himself of calling and having God as Father, we likewise owe to Him the right He has most lovingly communicated of calling and having Mary as Mother. Now, since nature itself has made the name of mother the sweetest name and in her has established the pattern, as it were, of tender and provident love, our tongue can scarcely express, though pious souls can truly feel, the intense flame of benevolent and active love that burns in the heart of Mary—in her who has been given to us not by men, but by Christ, as our Mother.
“And much more does she know and clearly see all our needs—what helps we need in life; what dangers, public and private, threaten us; in what straits and evils we are oppressed, how keen especially ​is the conflict with the bitterest enemies of our salvation; in these, as well as in the other difficulties of life, she has a most beneficent power, and she most ardently desires to bring us comfort, strength and health of every kind.
“Therefore, let us go to Mary, not timidly nor carelessly, and implore her by those maternal bonds, by which she is most closely united to Jesus and to us. Let us most religiously invoke her immediate aid in that form of prayer (the Rosary) which she personally designated and holds most dear. Then we can rightly rest secure and happy under the protection of this excellent Mother.”
# The Rosary (Forrest)/Chapter V

V. How to Say the Rosary
The Rosary really consists of fifteen decades, and each decade is made up of one Our Father, ten Hail Marys, and one “Glory be to the Father.” Thus the complete Rosary consists of fifteen “Pater Nosters” and “Glorias,” and one hundred and fifty “Ave Marias.” This devotion is usually, though not necessarily, recited on beads, and it is highly recommended to have these beads blessed and indulgenced. It has been stated above that, while reciting each decade, we meditate on some ​particular mystery in the lives of Jesus and Mary.
Custom has divided the Rosary into three parts, each of which consists of five decades. In fact, when we now speak of saying the Rosary, we generally refer to the recitation of five decades, and the Rosary beads are arranged accordingly.
The three parts of the Rosary commemorate respectively the joyful, the sorrowful and the glorious mysteries in the lives of Jesus and Mary; hence there are five joyful, five sorrowful, and five glorious mysteries. The Joyful Mysteries are assigned to Mondays and Thursdays throughout the year and to the Sundays of Advent, as well as to the Sundays from the Feast of the Epiphany until Lent. The Sorrowful Mysteries are prescribed for Tuesdays and Fridays, and for the Sundays in Lent. The Glorious Mysteries are designated for Wednesdays and Saturdays, and for the Sundays from Easter to Advent.
It is customary to commence the Rosary by reciting the Apostles' Creed, one “Our Father,” three “Hail Marys,” and one “Glory be to the Father.” We then proceed to the five decades with the respective mysteries. At the beginning of each decade a brief outline of the ​ mystery is often read in order to help us to fix our mind upon that particular mystery while reciting the decade. At the end of each decade, before announcing and reading the reflection on the following mystery, a suitable prayer regarding the fruit to be derived from the previous decade is frequently recited.
At the end of the five decades the “Hail, Holy Queen” is generally said.
In the last part of this pamphlet I submit meditations and prayers that have been consecrated by long usage. These reflections and prayers will assist those who desire to derive the greatest fruit from the recitation of the Rosary, that beautiful devotion so dear to the Immaculate Heart of our Blessed Mother.
# The Sermons of the Curé of Ars/Annual confessions

❧ ANNUAL CONFESSIONS
If Easter were prolonged to Pentecost, you would not go to Confession until Pentecost, or if the latter did not come around for ten years, you would go to Confession only every ten years. Indeed, if the Church did not give you a commandment about it, you would not go to Confession until death. What do you think of that, my dear brethren? Does it not mean that you have neither regret for having offended God, Who requires you to go to Confession, nor love for God, Who requires you to make your Easter Communion? Ah you will say to me, that's all very well. We do not make our Easter duty without knowing why. Ah! You know nothing at all about it! You do it from habit, to be able to say you have made your Easter duty, or, if you would prefer to speak the truth, you would say that you have added a new sin to your old ones. It is not, therefore, either love of God or regret for having offended Him which makes you go to Confession or make your Easter duty, or even the desire to lead a more Christian life. And here is the proof of it: if you loved God, would you consent to commit sin with such ease, and even with so much enjoyment? If you had a horror of sin, as you should have, would you be able to keep it for a whole year on your conscience? If you had a real desire to live a more Christian life, would we not see at least some little change in your way of living? No, my dear brethren, I do not wish to talk to you today about those unfortunate people who tell only half their sins through fear of not making their Easter duty or of being refused Absolution -- perhaps even for the sake of covering up their shameful lives with the veil of virtue and who, in this state, approach the altar and are going to complete their dreadful work by handing over their God to the Devil and precipitating their sacrilegious souls into Hell. No, I dare to hope that this does not concern you, but I will continue, nevertheless, to tell you that going to Confession only once a year is not something about which you should feel any peace or satisfaction.
# The Sermons of the Curé of Ars/Clear your minds

❧ CLEAR YOUR MINDS
If you desire the worship that you give to God to be pleasing to Him and valuable for the salvation of your soul, put it properly into practice. Begin by preparing for holy Mass as soon as you are awake, uniting yourself to all the Masses which are being said at that moment. When the bell rings to call you to the house of God, consider the fact that it is Jesus Christ Himself calling you. Start out immediately, so that you will have a moment to meditate upon the tremendous act at which you are about to assist. Do not say, like those people who have no religion, that you have plenty of time, that you will be there soon enough. But say, rather, with the Holy Prophet: "I rejoice when I am told that we are going into the house of the Lord." When you come out from your home, think about what you are going to do and what you are going to ask of God. Begin by clearing your mind of earthly matters so that you will be thinking of God only. Avoid all sorts of unnecessary conversations which serve no other purpose than to make you hear Mass badly. When you enter the church, recall to yourself what the holy patriarch Jacob said: How awesome is this place! How holy it is! It is truly the house of God and the gateway to heaven! When you get to your place, humble yourself profoundly as you think of your own unworthiness and the greatness of your God, Who, nevertheless, in spite of your sins, wishes to suffer you in His holy presence. Make an act of faith with all your heart. Ask God to give you the grace to lose none of the many favours which He grants to those who come here with good dispositions. Open your heart so that the word of God may enter it, take root in it, and bear fruit there for eternal life. Before leaving the church, do not fail to thank God for the graces He has just given you and go straight home, fully occupied with the thoughts of what you have seen and heard. Yes, my dear children, if we conducted ourselves in this manner, we should never come away from the services of the Church without being filled with a fresh desire for heaven and a new disgust for ourselves and the things of this earth. Our hearts and our minds would be given over altogether to God and not at all to the world. Then the house of God would truly be for us the gateway to Heaven. That is what I desire for you.
# The Sermons of the Curé of Ars/Bad company

❧ BAD COMPANY
My dear brethren, I call that man bad company who is without religion, who does not concern himself with either the commandments of God or those of the Church, who does not recognise Lent or Easter, who seldom comes to church or, if he does come, then only to scandalise others by his irreligious ways. You ought to shun his company; otherwise you will not be long in becoming like him without your even noticing it. He will teach you, with his bad talk as much as by his bad example, to despise the holiest things and to neglect your own most sacred duties. He will begin to turn your devotion into ridicule, to make some jokes about religion and its ministers. He will speak to you at length, in scandalous terms, about the priests or about Confession to such effect that he will cause you to lose entirely your taste for the frequent reception of the Sacraments. He will discuss the instructions of your pastors only in order to turn them into ridicule, and you can be quite certain that if you keep company with him for any length of time, you will see that, without even realising it, you will begin to lose all taste for anything which is profitable towards the salvation of your soul. I call bad company, my dear brethren, this young or this old slanderer who has nothing but bad and foul words in his mouth. Take good care, my children, for this type of person has a poison of his own! If you frequent his company, you may be quite certain that you will imbibe it and that, without a miracle of grace, you will die spiritually. The Devil will make good use of this wretch to sully your imagination and to corrupt your heart. I would call that person bad company, my dear brethren, who is curious or restless or backbiting, who wants to know all that goes on in other people's houses, and who is always ready to form judgments about what he does not see at all. The Holy Ghosts tells us that these people are not only hateful to the whole world but are also accursed of God. Fly from them, my dear brethren; otherwise you will become like them. You yourselves will perish with them.
# The Threat to the Labor Movement/Section 14

Evidences of Degeneration of Labor Movement.
IN their crass frankness the statements of President Green are a terrible tribute to the process of degeneration which is taking place in the labor movement under the, control of such labor agents of American imperialism.
Is it any wonder that the labor aristocracy is becoming utterly shameless? For instance, can anyone familiar with the labor movement in the prewar period imagine such a statement as the following appearing in the local correspondence section of a labor journal before the movement was debauched from the top down?
Read this from the Cambridge, Ohio, correspondence in the December number of The American Flint, official organ of the Flint Glass Workers' Union:
Walter Anderson is contemplating retiring from the glass workers and joining the Pinkerton detective force as he has already had some experience.
Cambridge, Ohio, and Coshocton, the home of President Green, are not very far apart. When Brother Green brags that under his policy "the workers' demands . . . . . have been restrained," and Brother Anderson announces in his union journal that he is joining the Pinkerton detective force as he has already had some experience," there is something more than a geographical proximity—there is a unity of stoolpigeonism from above and below so clear and complete that it cannot be mistaken. The main difference is that one gets paid by the labor movement better than the other gets paid by the enemies of labor. As in other occupations, there are high grade and low grade strikebreakers.
The chilling ooze of corruption from above seeps down thru every crevice of the labor movement.
"Partnership in industry" is another euphomistic catch-phrase used by both trade union officialdom and the capitalist press in describing the surrender of trade unions to the capitalists in pursuance of the worker-employer co-operation policy. The New York Times considers this phrase especially apt and never overlooks an opportunity to use it. This hard-boiled capitalist sheet is just as strong a supporter of "union-managment co-operation" and "partnership in industry" as are President Green and other apostles of "efficiency unionism."
# The Threat to the Labor Movement/Section 1

Evidences of a New Offensive.
A SERIES of recent events indicate in an unmistakable manner that a new systematic and well-organized offensive against the left wing in the trade unions has been launched. The left wing, fighting against the official program of "efficiency unionism." in this struggle is actually fighting FOR TRADE UNIONISM which, as a weapon of the working class is being discarded by a leadership "soaked to the gills"—drunk, in other words—in the boss-begotten theory of the "identity of interests of worker and employer."
The tone of the capitalist press, the socialist press and the official trade union press leaves no doubt as to the intentions of the forces for which they speak. All are united in asserting that "the Communist menace" in the trade unions must be destroyed. In the tone of these articles there is nothing new but ill their volume and intensity there is evidence of a method, mutual understanding and determination that shows this campaign to be of sufficient intensity to mark it as a new phase of the struggle in the American labor movement between the "worker-employer co-operation" policy and the policy of class struggle.
This is not to say that all the elements which support one side or the other are fully conscious of the policy to which they give allegiance. The contrary is true and in general it may be stated that only conscious reactionaries of the type of Lewis (United Mine Workers). Woll (vice-president of the American Federation of Labor), Sigman (president of the International Ladies' Garment Workers), understand the full implications of the right wing position, and only the Communists and the workers closest to them realize that the struggle is actually one for the maintenance of the trade unions as weapons of the working class.
The drive against militant unionism took on new force with the settlement made by the New York Joint Board of the 1. L. G. W. U. with the Industrial Council of Manufacturers.
The twenty-five weeks' strike resulted in the union making some gains, (the 42 and 40-hour week, all increase in the minimum rates of pay, guarantee of 32 weeks' work, a wage increase, etc.), but the union also sustained some losses (right of the bosses to reorganize shops with 35 or more workers).
From the beginning, the struggle of the union was for the elimination of the jobbers, but it was unsuccessful in its efforts. The jobbers demanded the same settlement terms as the manufacturers; the union refused this and the jobbers locked out the workers.