OpenLLM-France/wikimedia huggingface dataset:
# The Ecstasy

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.
* "The Ecstasy", a poem by Abraham Cowley
* "The Ecstasy", a poem by John Donne

### See also

* Ecstasy
# Martyr

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.

## Poems

* "The Martyr", a poem published in The Pearl
* "The Martyr", a poem by Annie Lanman Angier
* "The Martyr", a poem by Herman Melville

## Other

* The Martyr, a play by Joanna Baillie
* The Martyr, a short story by Arthur Machen
* "Martyr", an article in the Catholic Encyclopedia (1913)
* "Martyr," in Encyclopædia Britannica (11th ed., 1911)
# Rabboni

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.
* "Rabboni", a poem by Annie Lanman Angier
* "Rabboni", a poem by Helen Elizabeth Coolidge
* "Rabboni", an article in Easton's Bible Dictionary (1897)
# The Works of Abraham Cowley/Volume 2/To the New Year

TO THE NEW YEAR.
# The Works of Abraham Cowley/Volume 2/Life

LIFE.
"Nascentes morimur."
THE
THIRTY-FOURTH CHAPTER
OF THE
PROPHET ISAIAH.
# Life

* Search for titles containing or beginning with: "Life"
* 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.

## Poems

* "Life", a poem by Charlotte Allen
* "Life" by Cora C. Bass
* "Life" by Charlotte Brontë (Life, believe, is not a dream)
* "Life", a poem by Frances Elizabeth Browne
* "Life" by Florence Earle Coates (Thou art more ancient than the oldest skies)
* "Life" by Florence Earle Coates (Before we knew thee thou wert with us; ay)
* "Life" by Samuel Taylor Coleridge (As late I journeyed o’er the extensive plain)
* "Life" by Abraham Cowley (We're ill by these grammarians us'd)
* "Life" by S. Donald Cox (Lilt of a child's gay laughter)
* "Life" by Olive Custance (I play with life on different days)
* "Life" by Paul Laurence Dunbar (A crust of bread and a corner to sleep in)
* "Life" by Richard Watson Gilder (Great Universe—what dost thou with thy dead!)
* "Life" by Thomas Gisborne (A Soldier's course from battles won)
* "Life" by Mattie Griffith
* "Life", a poem by Mary Whitwell Hale
* "Life" by George Herbert (I made a posie, while the day ran by)
* "Life" by Jane Elizabeth Roscoe Hornblower
* "Life" by William Dean Howells (Once a thronged thoroughfare that wound afar)
* "Life", a poem by Rebecca Queen Jordan
* "Life", a poem by Mary Eliza Perine Tucker Lambert
* "Life" by Letitia Elizabeth Landon (It is in vain—)
* "Life" by Andrew Francis Lockhart (Just a little night-time)
* "Life" by William Motherwell (O Life! what is thy quest?—What owns this world)
* "Life" by Sarojini Naidu (Children, ye have not lived, to you it seems)
* "Life", a poem by Mary Hunt McCaleb Odom
* "Life" by João de Deus de Nogueira Ramos, translated by Watson Kirkconnell (Life is a moment's maze)
* "Life" by Hardwicke Drummond Rawnsley (Oh sadness of decay!)
* "Life" by Mary C. Ryan
* "Life" by Lydia Huntley Sigourney (Life is like a painted dream)
* "Life" by Lydia Huntley Sigourney (Life, passing like the morning ray)
* "Life" by Eliza Jane Stephens (We linger here a little time)
* "Life" by Jaroslav Vrchlický (Though your life be straight or turning)
* "Life" by Edith Wharton (Life, like a marble block, is given to all)
* "Life" by Edith Wharton (Nay, lift me to thy lips, Life, and once more)
* "Life" by Jeannie Copes White
* "Life" by Ella Wheeler Wilcox (I feel the great immensity of life)
* "Life" by Ella Wheeler Wilcox (Life, like a romping schoolboy, full of glee)
* "Life" by Ella Wheeler Wilcox (Oh! I feel the growing glory)

## Encyclopaedia articles

* "Life," in Encyclopædia Britannica (11th ed., 1911)
* "Life," by Michael Maher in Catholic Encyclopedia, (ed.) by Charles G. Herbermann and others, New York: The Encyclopaedia Press (1913)

## Other

* "Life" in The How and Why Library, an article by Eleanor Stackhouse Atkinson
* "Life" in The Royal Path of Life, an essay by T. L. Haines and L. W. Yaggy
* "Life", a short story by Machado de Assis, translated by Isaac Goldberg
* A Life (1883) French: Une Vie (L’Humble Vérité), a novel by Guy de Maupassant
# An Examen of Witches/Chapter 31

Layout 2
Chapter XXXI.
How Midwives, if they are Witches, Kill the Children they Deliver.
Bodin, Demonom. IV. 6.In the ninth place, those midwives and wise women who are witches are in the habit of offering to Satan the little children which they deliver, and then of killing them, before they have been baptised, by thrusting a large pin into their brains. Sprenger, II. 1. 13.There have been those who have confessed to having killed more than forty children in this way.
They do even worse; for they kill them while they are yet in their mothers’ wombs. This practice is common to all witches, as we find in Nider, who writes that one named Stadlin in the Diocese of Lausanne confessed that he had killed seven children in their mothers’ womb by means of an animal which he had buried under the threshold of the house. Parent witches do not spare even their own children; Bodin, Demonom. II. 5.for we read of a Baron of Rays who, after having confessed to the murder of eight children, added that he wished to kill in its mother’s womb the ninth, which was his own son, and to sacrifice it to the Devil.
I do not doubt that this is done at the suggestion of the Devil; for he generally demands their children from parents who are witches, as he did from Groz-Jacques, from whom he demanded one of his daughters. Pierre Vuillermoz also ​deposed that, when he was only eight years old, his father Guillaume Vuillermoz took him to the Sabbat. Claude and Clauda Charloz and Perrenette Molard likewise said that when they were very young they were taken to the Sabbat by Clauda Gindre, their maternal grandmother. It is probable that these children had been dedicated to Satan by Guillaume Vuillermoz and Clauda Gindre; yet it is true that they have not been convicted of any act of witchcraft.
Here I cannot refrain from reprimanding parents who, through waiting for suitable godparents, leave their children so long unbaptised. For it is evident from what I have said in what danger these children are until they have received this Holy Sacrament; seeing that, if through the ministry of a witch they die before baptism, they are eternally deprived of the sight and glory of God, which is the greatest joy with which the souls of the blessed are rewarded.
Finally, witches change themselves into wolves, and in this shape kill and eat both men and beasts. But of this I shall more fittingly speak elsewhere.
# Counsel

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.
* "A Counsel", a poem by Algernon Charles Swinburne
* "Counsel", a poem by Abraham Cowley ("Gently, ah gently, madam, touch")
* "Counsel", another poem by Abraham Cowley ("Ah! what advice can I receive!")
* "Counsel", a poem by Sarah Piatt
* "Counsels", a poem by Annie Lanman Angier
# An Examen of Witches/Chapter 34

Layout 2
Chapter XXXIV.
How Witches do Hurt to the Fruits of the Earth.
Witches also do hurt to the fruits of the earth in several ways. For they raise hailstorms and tempests to ruin them when they have ripened, as we have already said.
St. Augusti. St. Thom. Binsfeld ad 1. 4. de malefic. & q. 9. conclus. 4.Secondly, with the help of Satan they cause cankerworms, rats and other vermin to waste and devour the fruit: such vermin being either created by Satan or brought from elsewhere; for it is certain that devils can bring animals together wherever they please.
Thirdly, at the prayer of witches Satan procures the loss and waste of the two principal causes of the fertilisation of the soil and its preservation in its natural condition, namely, moisture and heat. Lastly, it is said that witches, with the help of their Master, strip the fruit from one field and cause it to be transferred to another. II. 1. 15. XVIII. 6.The Germans Hoppo and Stadlin, according to Sprenger, boasted of having done this. And Pliny records that Caius Furius was formerly brought to trial for the same reason. Vergil himself saw it practised:
Eclog. 8.I saw the crops pass over from one field To another.
And long before him the law of the Twelve Tables punished such witches with death: Let him who hath bewitched the fruits of the earth be ​put to death; neither shall it be lawful for a man to transfer the corn from one field to another. It is my opinion that this is done, not by Satan transporting the corn from one field to another, but by his changing the fields themselves. Vair, de Incant. III. 1.For it is the opinion of the Theologians that the devils are able to move all inferior bodies; and therefore it cannot be any more difficult for Satan to transport a field from one place to another than it is for him to remove a mountain or a rock. For we read that there are whole lands and countries which have been transported from their place by the agency of the Devil and his magic, so that rocks which were facing to the north have in an instant been turned towards the south. Antichrist, c. 26, n. 2.This I take from Florimond de Raemond.
# An Examen of Witches/Chapter 38

Layout 2
Chapter XXXVIII.
That He Who is Bewitched can Avail Himself of Physicians.
We have said above that he who is bewitched must have recourse to God alone, and not to Satan or his demons, but I would not therefore infer that the patient may not consult with physicians for his cure. For in availing himself of medicine he makes use of a means granted to us by the Almighty with an honourable title to preserve and recover our health; and besides, the Majesty of God is far more gloriously manifested in effecting such work by means of His creatures than if He were to do it Himself.
I cannot, moreover, agree with Philo Judæus and others who maintain that a man whose sickness is due to witchcraft cannot be healed by physicians. Cf. chap. 32.For we have shown that witches afflict persons with all sorts of sickness, such as cholic, paralysis, apoplexy, epilepsy, etc., which proceed from putrefaction or some other natural cause, and can be cured naturally according to the science of medicine: so that there is nothing to prevent physicians from healing such maladies.
Even stranger things have been known; for certain bewitched persons have, with the help of physicians, voided needles, iron tools, stones, hairs, and other such matters. This was so in the case of the gentleman’s son whom we mentioned ​in Chapter 32; and Wier, too, recounts several examples of it.
I make no doubt that certain witches have boasted that no physician could remove the spell of witchcraft cast by them; but what of that? Must we believe them? The Devil puts this claim in their mouths so that we may give honour to a witch rather than have recourse to medicine.
And if the maladies of which we have spoken continue for a long time and appear to be incurable, this comes of the obstructions caused by Satan, who sometimes renews the causes of the sickness and sometimes, in his own subtle and occult manner, contrives that the sickness shall be outside the physicians’ knowledge.
But let us come to the other points which concern Françoise Secretain.
# An Examen of Witches/Chapter 39

Layout 2
Chapter XXXIX.
The Rosaries Used by Witches generally lack the Cross; but in any Case the Cross is always Imperfect in some Particular.
When this woman was examined the first time, it was noted that there was no Cross on her rosary, and that she did not shed a single tear although she tried her hardest to weep. See the following chapter.Now all the authorities agree that the presumption is heavily against those who are accused witchcraft when they cannot shed tears.
​Art. 40.I would not draw quite so definite a conclusion from the fact of their rosary being without a Cross; yet I will say that this must tell strongly against them. For the Cross is one of the chief flails of Satan, as is fully witnessed by the memorable example of Julian the Apostate,S. Greg. l. 3. Dialog. c. 7. who, having met with several devils in the temple of an idol, and having made the sign of the Cross, caused all the devils to disappear at once. Everybody knows that, although this unhappy Emperor held the Christians in deadly hatred and was good for nothing, yet he drove away devils with the Cross; for so powerful is this sign against demons that they could not conceal their fear of it from Julian. For they reproached him that, although he was but an empty vessel, yet he was sealed with the sign of the Cross.
We read also of certain persons who have come unexpectedly or out of curiosity into the assembly of witches, and have made the sign of the Cross; and that then everything, devils and viands and witches, have vanished. I shall leave what I have to say concerning the Cross until later. Chap. 55.It is enough to say here that nearly all the rosaries of those who have been executed in this place have been examined and have been found to be without a Cross, or at least to be defective in some detail of the Cross, as in one of the arms or some other particular. Such were the rosaries of Groz-Jacques Bocquet, Clauda Jamprost, Clauda Jamguillaume, and many others.
# An Examen of Witches/Chapter 40

Layout 2
Chapter XL.
Witches are Unable to Shed Tears in the Presence of the Judge.
Let us return to the presumption taken against those accused of witchcraft when they cannot shed tears. Bodin, Demonom. IV. 4.I have read of a woman who confessed that witches can shed only three tears from the right eye. And it is a fact that the learned Doctors hold this to be one of the strongest presumptive evidences of witchcraft that there are. But I wish to recount my own experience in this matter. All the witches that I have examined in my capacity of Judge have never been able to shed tears in my presence, or if they have shed them it has been so slightly as not to be noticed. I say this although I have seen them who appeared to weep, but I have no doubt that it was only pretence; and even if their tears were not feigned, I am at least quite certain that it was with the greatest difficulty that they were called up. I am led to this opinion by the great effort which the accused make to weep, and the scarcity of tears which they are then able to shed.
But if I spoke particularly to them, they wept as copiously and plentifully as possible. The same happened when they had confessed; but then their tears seemed lighter and happier than before, as if they had been rid of a heavy burden.
​In conclusion, it is probable that the reason for the inability of witches to shed tears is that tears are chiefly proper to penitents for washing and cleansing their sins. Sprenger, III. 15.For tears, as St. Bernard says, penetrate to Heaven and soften the wrath of God Almighty; and therefore they cannot be welcome to the Enemy of our salvation, who consequently prevents them as much as he can.
Similarly, Satan holds bells in extreme detestation; for by their ringing the people are warned to prepare to observe their duty and pray to God. Also they drive away storms and tempests.
And whenever you ask witches why it is that they cannot shed tears, they answer that it is impossible for them to weep because their hearts have been so hardened and straitened by being accused of so detestable a crime as witchcraft. Art. 39.I discuss in another place how much weight a Judge should give to this plea.
# Estelle

* Search for titles containing or beginning with: "Estelle"
* 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.
* "Estelle", a poem by Annie Lanman Angier
* "Estelle", a poem by E.C. Stedman
* Estelle, a poem by J.P.C. de Florian
# An Examen of Witches/Chapter 41

Layout 2
Chapter XLI.
The Eyes of Witches are Continually Bent upon the Ground when in the Presence of the Judge.
It was further noted that, when Françoise Secretain was being examined, she always kept her eyes bent upon the ground so that the Judge had great difficulty in making her look him in the face. Bodin, Demonom. IV. 4.I find that this is usual with witches, and have noticed it in many who have been ​burned: therefore this also is an indication of the guilt of the accused.v. Art. 35.
It is said that the reason why they thus bend their eyes upon the ground is that they are ashamed to look the Judge in the face because of the enormity to their crime. But I rather incline to the belief that they are then consulting with Satan as to the answers they shall give to the questions put to them by the Judge; for at the same time as they look upon the ground, they mutter I know not what between their teeth; and when they are asked what they are doing, they answer that they are saying their paternosters.
But it is not only at such times that witches look upon the ground; for if you watch them in their chambers and their prisons you will generally find them stretched out face downwards. This was their custom in the time of Apuleius, who recounts that they said their prayers in holes in the ground. We read that Moses, Joshua, Elias and the other Prophets used to turn their faces towards the ground when they would appease the wrath of God: and it may be that this is why Satan, who always tries to ape God, wishes his witches to pray to him in this manner.
# An Examen of Witches/Chapter 42

Layout 2
Chapter XLII.
Witches when they Renounce the Devil Spit Three Times upon the Ground.
Françoise Secretain did another thing. When, at various times, she renounced the Devil, she spat three times upon the ground. This was also done by Groz-Jacques, Antoine Tornier, Jacquema Paget, Clauda Jamguillaume, Pierre Gandillon and several others. I used to think that this was a sign of the pact between the witch and Satan, and that this spitting signified that the witch was not willingly renouncing Satan; but I have since found that it was a custom amongst the Ancients to spit three times in their bosom to ward off spells and charms. Vair, de Incant. IV. 18.Wherefore Theocritus writes: He shall spit three times in my bosom. And Ovid: Each of you spits in his bosom. And this superstition has been handed down to us, so that these persons who spit thus three times on renouncing Satan still retain the custom. For when they are asked the reason for this spitting, they answer that they have always heard that if you spit three times upon the ground when you renounce Satan, the Evil One cannot harm you in any way. Nevertheless I prefer to retain my former opinion; for witches ​spit in this manner also in certain similar circumstances, as when they heal the king’s evil, and at the elevation of the Host at the Mass, as we learn from the Inquisitors.
# An Examen of Witches/Chapter 45

Layout 2
Chapter XLV.
So much for Françoise Secretain. I am sure that all will agree that she was worthy of death, and of a witch’s death by burning. But this she forestalled; for when we were on the point of pronouncing her sentence, she was found dead in prison.
​In other instances witches have strangled themselves, and it seems that they have done so at the instigation of Satan. For, fearing lest witches, in dying at the hands of Justice, should be induced to repent, he either kills them or impels them to kill themselves, so that they may not escape him. In this manner he urged Antide Colas to hurl herself out of a window, or to hang herself from a window four days after she had been incarcerated at the Château de Betoncourt, appearing to her in the shape of a big black man. And I have no doubt that the Devil suffocated Françoise Secretain; for she had reported to us that they had tried four or five times to burn her in prison, to the extent of thrusting fire down her throat.
I must add that, when she was questioned about these threatened burnings, she always answered that they might do what they would with her, but that they would never burn her. It may be that Satan had revealed to her that she would die in prison; for I have read of the same in the case of a witch of Biévres. Bodin, Demonom. IV. 4.This woman said to her Judge that he would play her a scurvy trick; and before her sentence was pronounced she told him that he would cause her to be burned alive. The Judge sentenced her to be first strangled and then burned; but owing to a mistake on the part of the executioner, she was burned alive. When Clauda Jamguillaume who was executed in this place, was at the stake ready to be burned alive, she also said to the executioner that she knew that he would serve her ill and cause her to die slowly. And so it happened; for she broke loose and jumped out of the fire three times, so that in order to control ​her the executioner was forced to stun her. I remember also that, when sentence of death had been passed on Antoine Gandillon, she repeatedly entreated us not to let her die a slow death; and orders were accordingly given to the executioner, and yet she died more hardly than six others who were executed with her, among whom were her father and brother. It is obvious then that this foreknowledge of witches comes of the Devil. Nevertheless these last two died penitent. What then? It may be that Satan revealed to them that they would die a slow death with a view to bringing them to despair at the prospect of the pain they would have to suffer.
We read of another witch named Ascletario, who, although he was not a prisoner, told the Emperor Domitian that he would be eaten by dogs; and this happened to him although the Emperor had caused him to be put to death, for he was accidentally eaten by dogs after his death.
# Answer

* Search for titles containing or beginning with: "Answer"
* 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.

## Answer

* "Answer", a poem by Letitia Elizabeth Landon
* "Answer", an article in 1911 Encyclopædia Britannica

## An Answer

* "An Answer", a poem by Annie Maria Lawrence Clark
* "An Answer", a poem by Ella Wheeler Wilcox

## The Answer

* "The Answer", a poem by Annie Lanman Angier
* "The Answer", a poem by Martha Lavinia Hoffman
* "The Answer", a poem by Richard Watson Gilder
* "The Answer", a poem by Sara Beaumont Kennedy
* "The Answer", a poem by Rudyard Kipling.
* "The Answer", a poem by Marion Couthouy Smith
* "The Answer", a poem by Sara Teasdale.
* "The Answer", a poem by John Greenleaf Whittier.
* "The Answer", a poem by Ella Wheeler Wilcox
* "The Answer", an anonymous poem
# Question

* Search for titles containing or beginning with: "Question"
* 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.

## Question

* Question, a poem by William Dean Howells

## A Question

* A Question, a poem by Matthew Arnold
* A Question, a poem by Dinah Maria Craik
* A Question, a poem by Georg Ebers
* A Question, a poem by Martha Lavinia Hoffman
* A Question, a poem by Antonín Klášterský
* A Question, a poem by Mabel Mahin
* "A Question" by Mary G. Morrison in Littell's Living Age, 131 (1687), a poem
* A Question, a poem by John Cowper Powys

## The Question

* The Question, a poem by Henry Fielding
* "The Question", a poem by Dora Greenwell
* The Question, a poem by Rudyard Kipling
* The Question, a poem by Alice Meynell
* "The Question" by Stephen Phillips in The Yellow Book, 13 (1897)
* The Question, a poem by Percy Bysshe Shelley
* "The Question", a poem by Mariana Griswold Van Rensselaer