OpenLLM-France/wikimedia huggingface dataset:
# O will I come/Now Rosy May

NOW ROSY MAY.
Tune—Dainty Davie.
Now rosy May comes in wi' flowers, To deck her gay green spreading bow'rs, And now comes in my happy hours, To wander wi' my Davie. The crystal waters round us fa', The merry birds are lovers a', The scented breezes round us blaw, A-wandering wi' my Davie.
Meet me on the warlock knowe, Daintie Davie, Daintie Davie; Ihere I'll spend the day wi' you, My ain dear daintie Davie.
When purple morning starts the hare, To steal upon her early fare, Then thro' the dews I will repair, To meet my faithfu' Davie. When day, expiring in the west, The curtain draws of Nature's rest, I flee to his arms I loo best, And that's my ain dear Davie. Meet me etc.
# O will I come/O will I come

O WlLL l COME.
Tune—The Lee Rig.
O will I come, when yont the nowes The setting sun has hid his ee, And meet thee whare the Irwin rows, Sae smoothly through the gowan'd lea! O will I come, and welcome be! And wilt thou on my bosom rest; And, while I own nae joy but thee, Tell me I'm dearest to thy breast.
O yes, I'll come and joyfu' meet, And hear thee say thou'rt a' my ain; Our meeting moments shall be sweet— But O how shall we part again! Yon star that glimmers, o'er the main, Shall set beyond blue Arran's brow, And, blythe, the lark renew her strain, Ere I, reluctant, sigh—adieu.
[SUNG SLOW]
But if I come, and thou, unkind, Should'st shaw nae welcome in thy ee, Then night—in a' thy sables bend In awfu' darkness o'er the lea;
​And let nae starnie, glintin' hi'. Abate the horror o' thy reign, But sunk in drearie woe, like me, Let Nature wrapt in gloom remain.
Perhaps some youth, than me more dear, Has smooth'd his way by tender art; Has sigh'd his passion in thy ear, And found submission to thy heart. Then a' ye dreams o' joy depart, For oh, this throbbing heart is sair! Nae future hour will joy impart— Nae future scene will ease my care.
[LIVELY]
But na—she smiles! Maria smiles As blythe as morning's risin' ray— Nae happier youth, wi artfu' wiles, Has lur'd her maiden heart away. Then joy resume thy welcome sway, And ever reign within my breast— Let fortune send me weel or wae, I tent na—since wi' Mary blest.
# O the Depth of Love Divine

O The Depth of Love Divine, Th' unfathomable Grace! Who shall say how Bread and Wine God into Man conveys! How the Bread his Flesh imparts, How the Wine transmits his Blood, Fills his faithful People's Hearts With all the Life of God!
Let the wisest Mortal shew How we the Grace receive: Feeble Elements bestow A Power not theirs to give: Who explains the wondrous Way? How thro these the Virtue came! These the Virtue did convey, Yet still remain the same.
How can Heavenly Spirits rise By earthly Matter fed, Drink herewith Divine Supplies And eat Immortal Bread? Ask the Father's Wisdom how; Him that did the Means ordain Angels round our Altars bow To search it out, in vain.
Sure and real is the Grace, The Manner be unknown; Only meet us in thy Ways And perfect us in One, Let us taste the Heavenly Powers, Lord, we ask for nothing more; Thine to bless, 'tis only ours To wonder, and adore.
# O the Hope of Israel, the Savior Thereof

* information about this edition.
* sister projects: Wikidata item.
From The poetical works of John and Charles Wesley, collected and arranged by G. Osborn. Page 24. This is from the section of short hymns related to Jeremiah 14:8-9
1314. O the Hope of Israel, the Saviour thereof, &c.—[Jeremiah 14:8-9].
1 HOPE of Thy church and Saviour, hear! In all our pass'd distresses near,  In all our faith's decays, Why shouldst Thou at a distance stand, Now as a stranger in the land,  And hide Thine angry face?
2 Or if Thy people to revive, Thy Spirit doth for a season strive,  And visit us in love, Why dost Thou vanish from our sight, A guest that tarrieth but a night,  Impatient to remove?
3 Canst Thou at sin astonish'd be, At Israel's incredulity,  And not know what to do? Why should Omnipotence give place, Or cease its miracles of grace  In such a land to show?
4 Yet in the midst of us Thou art, Thou dost in many an humble heart  Thy gracious sway maintain, Our candlestick is not removed; Thy name is still by those approved  Who bear Thy name in vain.
5 Thee in our creeds we still confess, Hold fast our form of godliness,  And search Thy written word: Ah! do not, Lord, our nation leave. Till with Thy Spirit we receive  A power to call Thee Lord.
6 Confirm in our degenerate days And perfect Thine own work of grace  But now again begun, Still with our favour'd nation stay, Till every island flee away  Before Thine azure throne.
# O will I come

There are differences between the titles given on the front page and those at the head of each song. Where this is the case, the latter has been used.
O WILL I COME,
⟨Bonny⟩ was yon rosy brier,
How lang and dreary
is the night,
Sweet fa's the eve on
⟨CRAIGIE⟩-BURN,
Now Rosy May
comes in wi' flowers,
and
Together let us range.
EDINBURGH:
printed for the bookselers.
1818
* O will I come
* The Rosy Brier
* Long and Dreary is the Night
* Craigie-burn Wood
* Now Rosy May
* Together Let Us Range
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
# O will I come/Long and Dreary is the Night

LONG AND DREARY IS THE NIGHT.
Tune—Cauld kail in Aberdeen:
How long and, drearie is the night, When I am frae my dearie, I restless lie frae e'en to morn Though I were ne'er sae wearie.
For oh, her lanely nights are lang, And oh, her dreams are eerie; And oh, her widow'd heart is sair, That's absent frae her dearie.
When I think on her lightsome days, I spent wi' thee my dearie, And now what seas between, us roar, How can I be but eerie. For oh &c.
How slow ye move ye heavy hours, The joyless day how drearie; ⟨It⟩ was nae sae ye glinted by, When I was wi' my dearie. For oh, &c.
# Notes by the Way/Preface

PREFACE.
In November next Notes and Queries will have arrived at its sixtieth birthday, and although at present there seems no prospect, as some have wished, of a gathering of the clans, I am pleased that in some way its Diamond Jubilee will be commemorated by the publication of these Notes by the Way.
Would that our late beloved Editor—but for whom these Notes would never have been put into book form—were with us to give his "band of brothers" his warm handshake, his genial, sympathetic smile, and the kind encouragement he was ever so ready to render to myself and to all!
When I told him that his kind words about these Notes had decided me to print them in a separate volume, and to ask him if he would accept the dedication, he expressed great pleasure ; and now they are dedicated to his honoured memory. In compiling the memoir of him I have been much indebted to his brother, Mr. John P. Knight, for reminiscences of his early life.
Joseph Woodfall Ebsworth, whose untiring work in collecting materials for the Ballad history of Great Britain was beyond all praise, devoted years of his life to the search for old Ballads, ​copying them, and cutting the blocks for the illustrations. All this he did for the Ballad Society for years without fee or reward. He was such a warm friend and devoted admirer of Joseph Knight, as will be seen in both memoirs, that I have felt it a pleasure to include the lives of these two friends in the same volume. The happy years of close companionship with our late Editor will be among my choicest memories as long as life shall last.
As Joseph Knight presided at the Dinner held in 1891 to celebrate the foundation of the first Readers' Pension, and always gratefully acknowledged the services of the proof-reader, I have thought it appropriate that any profits there may be from the sale of this book should be devoted to the Readers' Pension Fund.
I have to acknowledge the great service Mr. John Randall has rendered me by his suggestions, as well as the care with which he has compiled the Index.
JOHN COLLINS FRANCIS.
    Florence House,
       Christ church Road,
          Streatham Hill, S.W.
    April, 1909.
# Notes for The Sense of the Past

James' notes for his unfinished novel The Sense of the Past.
* "Notes for The Sense of the Past" in The Sense of the Past (London: W. Collins Sons & Co., 1917)
    — First English book edition
* "Notes for The Sense of the Past" in The Sense of the Past (New York: Charles Scribner's Sons, 1917)
    — First American book edition; a small number of copies were bound with front matter identifying it as Volume 26 of The Novels and Tales of Henry James (i.e. the "New York Edition"), and sold exclusively to collection subscribers.
# Notes by the Way/Index

Error: Numeric value expected
# Notes by the Way/List of Illustrations

List of Illustrations.
| Joseph Knight, ætat. 67 | Frontispiece |
| Joseph Knight, ætat. 17 | Facing p. iii |
| Joseph Knight, ætat. 60 | "p. xvii |
| Joseph Knight's book-plate | "p. xxxviii |
| Joseph Woodfall Ebsworth, ætat 68 | "p. 287 |
| John Knox's House | "p. 293 |
| Ebsworth's Entertainments | "p. 294 |
# Notes for The Ivory Tower

James' notes for his unfinished novel The Ivory Tower.
* "Notes for The Ivory Tower" in The Ivory Tower (London: W. Collins Sons & Co., 1917)
    — First English book edition
* "Notes for The Ivory Tower" in The Ivory Tower (New York: Charles Scribner's Sons, 1917)
    — First American book edition; a small number of copies were bound with front matter identifying it as Volume 25 of The Novels and Tales of Henry James (i.e. the "New York Edition"), and sold exclusively to collection subscribers.
* "Notes for The Ivory Tower" in F. O. Matthiessen (ed.) (1947) The American Novels and Stories of Henry James.
    — "Notes for The Ivory Tower" was unintentionally omitted from the first impression but included in the second.
* "Notes for the Ivory Tower" in F. O. Matthiessen and Alfred A. Knopf (1947) Editor's and Publisher's Note for The American Novels and Stories of Henry James.
    — Separate printing, issued to purchasers of the first impression of The American Novels and Stories of Henry James, from which "Notes for The Ivory Tower" was unintentionally omitted.
# Omniana/Volume 1/Mosquitos

35. Mosquitos.
The plague of flies is of all plagues the most intolerable. Settlements and cities have been deserted in consequence of it. The mosquito, which is of all the race the most noxious, breeds in the water. Might it not be possible at the seasons when they emerge, and when they deposit their eggs upon the surface, to diminish their numbers by pouring oil upon great standing waters and large rivers, in ​those places which are most infested by them?
# Omniana/Volume 1/Motteux

65. Motteux.
Oldmixon says, that one Mr. Heveningham bought a dedication of Motteux, haggled with him about the price, and bargained for the number of lines and the superlatives of eulogy: not contented with this, he wrote the dedication himself, and made the miserable author put his name to it.
# Omniana/Volume 1/Munchausen

82. Munchausen.
Who is the author of Munchausen's Travels, a book which every body knows, because all boys read it?
Two of his stories are to be found in a Portugueze magazine, if so it may be called, published about fourscore years ago, with this title,.. Folheto de Ambas Lisboas, The seventh number contains ​a tale of a hunter shooting a wild-boar with a peach-stone, because he had exhausted all his ball, and afterwards meeting the same boar with a peach-tree growing out of his loins. The other resemblance is less striking. A waterman talked one night from the street to a woman at a window, and as neither of them could hear distinctly what the other said, What do you say was frequently repeated by both. The reason why they could not hear was, that it froze very hard at the time, and in the morning the wall was covered with, What do-you-says, in ice.
It is not likely that the author of Munchausen should have seen these Folhetos; the low wit which they are filled with could at no time have been well understood beyond the limits of Lisbon, and has long been obsolete there; and in all probability very few sets have escaped the common fate of worthless papers, published in loose sheets, and thereby tempting the destruction which they ​deserve. But it is probable that the Portuguese and English writers both have had recourse to the same store-house of fable.
# Omniana/Volume 1/Mostansir Billah

132. Mostansir Billah.
Mostansir Billah murdered his father and succeeded to the Caliphate. One day a carpet was spread before him, wherin was woven the likeness of a horseman having a diadem on his head, and a great circle round, inscribed with Persian characters. He called for a Persian to interpret the writing; the man changed colour, and when Mostansir asked what it was, he replied, it was only Persian ​trifling. Again the Caliph demanded the meaning of the inscription, and he denied that it contained any: but when the Caliph insisted upon hearing it, then said he, thus it saith, 'I, Siroes the son of Chosroes slew my father, and I possessed his kingdom only six months!' And the countenance of Mostansir changed, and he arose from his throne, and only six months did he reign.
Once, when he awoke in the night, crying aloud, one of his attendants said to him, O! commander of the faithful, why weepest thou? he replied, I saw my father Mutewekkel in my sleep, and he said to me, alas, Mostansir, thou hast slain me and seized my empire; but by God few are the days that thou shalt enjoy it after me, and then shalt thou enter the fire. I awoke and am not myself for fear. Then answered Abdalla, these are the confused thoughts of a dream, arising from thy own reflections; drive them from thee by joy and mirth—call for wine and regard ​not the vision: and he did as he was advised, but the fear continued upon him till his death; and when his sickness waxed more and more, his mother came and asked of him how he fared, but he answered, by God I am losing this world, and the life to come also!
Elmacin, p. 196—198.
# Omniana/Volume 1/Milton and Ben Jonson

127. Milton and Ben Jonson.
Those who have more faith in parallelism than myself, may trace Satan's address to the Sun in Paradise Lost to the first lines of Ben Jonson's Poetaster:
"Light! I salute thee, but with wounded nerves, Wishing thy golden splendor pitchy darkness!"
But even if Milton had the above in his mind, his own verses would be more fitly entitled an apotheosis of Jonson's lines than an imitation.
# Omniana/Volume 1/Mode of ventilating a Town

33. Mode of ventilating a Town.
The town of Montalvan, in Arragon, is ventilated in a very simple manner. It stands in a deep valley, surrounded with mountains, and is exposed to excessive heat. Much wine is made in the neighbourhood, and every house has its cellar underneath, dug to a great and unusual depth, because of the hot situation. Every cellar has its vent hole to the street, and from each of them a stream of cold air continually issues out, ​and cools the town. There is no doubt that this advantage was not foreseen. Might it not be usefully imitated in all hot countries?
The inhabitants used to say, that wine when drank fresh from these cellars never intoxicated. The reason they assigned was, that it was so cold as to compress the vapours in the stomach, which were thus tempered when they ascended to the brain, instead of being in a burning state. The weakness of the wine is a more obvious solution than the excellence of the cellar; though, undoubtedly, hot liquors intoxicate sooner than cold.
This account of Montalvan is as it was two centuries ago; but things have undergone so little alteration in Spain, that it probably may still be accurate.
Miedes, l. 9, c. 23.
Burnet, (the Bishop) describes something of the same kind at Chavennes. The town stands at the very foot of the mountains. "At the roots of the ​mountains they dig great cellars and grottos, and strike a hole about a foot square, ten or twelve feet into the hill, which all the summer long blows a fresh air into the cellar, so that the wine in those cellars drinks almost as cold as if it were in ice. But this wind-pipe did not blow when I was there, which was toward the end of September; for the sun opening the pores of the earth and rarifying the exterior air, that which is compressed within the cavities that are in the mountains, rushes out with a constant wind; but when the operation of the sun is weakened, this course of the air is less sensible. Before, or over those vaults they build little pleasant houses like summer houses, and in them they go to collation generally at night, in summer."
Letters from Switzerland and Italy,
Edit. 1687.— p. 76.
# Omniana/Volume 1/Motives and Impulses

119. Motives and Impulses.
It is a matter of infinite difficulty, but fortunately of comparative indifference, to determine what a man's motive may have been for this or that particular action. Rather seek to learn what his objects in general are. What does he habitually wish? habitually pursue? and ​thence deduce his impulses, which are commonly the true efficient causes of men's conduct; and without which the motive itself would not have become a motive. Let a haunch of venison represent the motive, and the keen appetite of health and exercise the impulse: then place the same or some more favourite dish, before the same man, sick, dyspeptic, and stomach-worn, and we may then weigh the comparative influences of motives and impulses. Without the perception of this truth, it is impossible to understand the character of Iago, who is represented as now assigning one, and then another, and again a third, motive for his conduct, all alike the mere fictions of his own restless nature, distempered by a keen sense of his intellectual superiority, and haunted by the love of exerting power, on those especially who are his superiors in practical and moral excellence. Yet how many among our ​modern critics have attributed to the profound author this, the appropriate inconsistency of the character itself!
A second illustration.—Did Curio, the quondam patriot, reformer, and semi-revolutionist, abjure his opinions, and yell the foremost in the hunt of persecution against his old friends and fellow-philosophists, with a cold clear pre-determination, formed at one moment, of making 5000l. a-year by his apostacy?—I neither know nor care. Probably not. But this I know, that to be thought a man of consequence by his contemporaries, to be admitted into the society of his superiors in artificial rank, to excite the admiration of Lords, to live in splendor and sensual luxury, have been the objects of his habitual wishes. A flash of lightning has turned at once the polarity of the compass needle: and so, perhaps, now and then, but as rarely, a violent ​motive may revolutionize a man's opinions and professions. But more frequently his honesty dies away imperceptibly from evening into twilight, and from twilight to utter darkness.—He turns hypocrite so gradually, and by such tiny atoms of motion, that by the time be has arrived at a given point, he forgets his own hypocrisy in the imperceptible degrees of his conversion. The difference between such a man and a bolder liar, is merely that between the hour-hand, and that which tells the seconds, on a watch. Of the former you can see only the motion, of the latter both the past motion and the present moving. Yet there is, perhaps, more hope of the latter rogue: for he has lied to mankind only and not to himself—the former lies to his own heart, as well as to the public.
# Omniana/Volume 1/Mexican Tennis

74. Mexican Tennis.
The Mexicans had one singular law in their play with the ball. In the walls of the court where they played, certain ​stones like mill-stones were fixed, with a hole in the middle, just large enough to let the ball pass through; and whoever drove it through, which required great skill, and was, of course, rarely effected, won the cloaks of the lookers-on. They, therefore, took to their heels to save their cloaks, and others pursued to catch them, which was a new source of amusement.
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Against the Heathen/Contra Gentes. (Against the Heathen.)/Part III/Chapter 13

§47. Necessity of a return to the Word if our corrupt nature is to be restored.
Who then, who can declare the Father by number, so as to discover the powers of His Word? For like as He is the Father’s Word and Wisdom, so too condescending to created things, He becomes, to impart the knowledge and apprehension of Him that begot Him, His very Brightness and very Life, and the Door, and the Shepherd, and the Way, and King and Governor, and Saviour over all, and Light, and Giver of Life, and Providence over all. Having then such a Son begotten of Himself, good, and Creator, the Father did not hide Him out of the sight of His creatures, but even day by day reveals Him to all by means of the organisation and life of all things, which is His work. 2. But in and through Him He reveals Himself also, as the Saviour says: “I in the Father and the Father in Me:” so that it follows that the Word is in Him that begat Him, and that He that is begotten lives eternally with the Father. But this being so, and nothing being outside Him, but both heaven and earth and all that in them is being dependent on Him, yet men in their folly have set aside the knowledge and service of Him, and honoured things that are not instead of things that are: and instead of the real and true God deified things that were not, “serving the creature rather than the Creator,” thus involving themselves in foolishness and impiety. 3. For it is just as if one were to admire the works more than the workman, and being awestruck at the public works in the city, were to make light of their builder, or as if one were to praise a musical instrument but to despise the man who made and tuned it. Foolish and sadly disabled in eyesight! For how else had they known the building, or ship, or lyre, had not the ship-builder made it, the architect built it, or the musician fashioned it? 4. As then he that reasons in such a way is mad, and beyond all madness, even so affected in mind, I think, are those who do not recognise God or worship His Word, our Lord Jesus Christ the Saviour of all, through Whom the Father orders, and holds together all things, and exercises providence over the Universe; having faith and piety towards Whom, my Christ-loving friend, be of good cheer and of good hope, because immortality and the kingdom of heaven is the fruit of faith and devotion towards Him, if only the soul be adorned according to His laws. For just as for them who walk after His example, the prize is life everlasting, so for those who walk the opposite way, and not that of virtue, there is great shame, and peril without pardon in the day of judgment, because although they knew the way of truth their acts were contrary to their knowledge.

## Footnotes

* ↑ Joh. xiv. 10.
* ↑ Rom. i. 25.