OpenLLM-France/wikimedia huggingface dataset:
# The Pickering Manuscript

* The Smile
* The Golden Net
* The Mental Traveller
* The Land of Dreams
* Mary
* The Crystal Cabinet
* The Grey Monk
* Auguries of Innocence
* Long John Brown & Little Mary Bell
* William Bond
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
# White House Christmas Tree

White House Christmas Tree. Congressional Record: November 27, 2001 (Extensions of Remarks) Page E2133. DOCID:cr27no01-16.
WHITE HOUSE CHRISTMAS TREE
______
HON. BILL SHUSTER
OF PENNSYLVANIA
IN THE HOUSE OF REPRESENTATIVES
Tuesday, November 27, 2001
Mr. SHUSTER. Mr. Speaker, I rise today to share some exciting news from my district. I am delighted to report that the official White House Christmas tree is coming from a farm in my district. Specifically, the White House Christmas tree has been chosen from the Hill View Tree Farm in Middlecreek, Pennsylvania, which is owned and operated by Janice Bowersox and her son and daughter-in-law, Darryl and Aimee Bowersox.
In order to achieve the honor of being designated the farm to supply the White House Christmas trees, the Bowersox family entered the National Christmas Tree contest, an event sponsored by the National Christmas Tree Association. The Bowersox family won the contest at the national convention in August 2000, where they were named Grand Champions. As the winner, Hill View Tree Farm became the chosen supplier of two Christmas trees for the White House.
One tree will be set up in the Yellow Oval Room to serve as the tree for the Bush family. This is the tree under which members of the first family are likely to put their presents. This tree, from the Hill View Farm, is about eight feet tall and has been growing in the field since 1989. The larger tree, which will be placed in the Blue Room, must be at least 18\1/2\ feet high. This larger tree will be the official White House Christmas tree. It is being supplied for Hill View Farm by Donald Craul of Lewisburg, Pennsylvania.
The two trees will be cut and delivered to the White House the week after Thanksgiving. Janice, Darryl and Aimee Bowersox will present the official White House Christmas tree to First Lady Laura Bush at the White House on the morning of November 28.
Hill View Tree Farm was founded in 1954. The farm has about 150,000 Christmas trees growing on 120 acres. The Bowersox family grows Douglas fir, Colorado spruce, white pine, and concolor fir trees. According to Joyce Bowersox, winning the White House Christmas tree contest has long been a family goal. Joyce Bowersox said she and her family are honored to be presenting this year's tree and thrilled to have received the top honor in the Christmas tree industry.
I am delighted that a farm from my district was chosen to be a part of the White House Christmas tree tradition. I am happy for the Bowersox family, and I hope that the Christmas tree chosen for the White House will bring joy to the President and Mrs. Bush and their family.
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
# The Pied Piper of Hamelin (Browning)

* "The Pied Piper of Hamelin", in Bells and Pomegranates, First Series (1841)
* The Pied Piper of Hamelin, illustrated by Kate Greenaway (1888) (transcription project)
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
# The Press of Atlantic City

* related portals: Newspapers
* sister projects: Wikipedia article, Wikidata item
The Press of Atlantic City is a daily newspaper based in Atlantic City, New Jersey. The periodical did not renew copyrights for issues, so articles are in the public domain up to 1964.
Content exists for this periodical, though at this stage it is not specifically organised beyond a basic hierarchy.
The pages listed below are an automatically generated listing.
Special:PrefixIndex/The Press of Atlantic City/
# Kojiki (Chamberlain, 1882)/Section 3

[Sect. III.—The Island of Onogoro.]
Hereupon all the Heavenly Deities commanded the two Deities His Augnstness the Male-Who-Invites and Her Augustness the Female-Who-Invites, ordering them to “make, consolidate, and give birth to this drifting land.” Granting to them an heavenly jewelled spear, they [thus] deigned to charge them. So the two Deities, standing upon the Floating ​Bridge of Heaven, pushed down the jewelled spear and stirred with it, whereupon, when they had stirred the brine till it went curdle-curdle, and drew [the spear] up, the brine that dripped down from the end of the spear was piled up and became an island. This is the Island of Onogoro.
* ↑ For this rendering of the Japanese title Mikoto see Introduction, p. xvi, last paragraph.
* ↑ The characters translated “jewelled spear” are 沼矛, whose proper Chinese signification would be quite different. But the first of the two almost certainly stands phonetically for 瓊 or 玉,—the syllable nu, which is its sound, having apparently been an ancient word for “jewel” or “bead”, the better-known Japanese term being tama. In many places the word “jewel” (or “jewelled”) seems to be used simply as an adjective expressive of beauty. But Motowori and Hirata credit it in this instance with its proper signification, and the translator always renders it literally, leaving the reader to consider it to be used metaphorically if and where he pleases.
* ↑ Ama-no-uki-hashi or Ame-no-uki-hashi. The best authorities are at variance as to the nature of this bridge uniting Heaven with Earth. Hirata identifies it with the Heavenly-Rock-Boat (Ame-no-iha-fune) mentioned in some ancient writings, whereas Motowori takes it to have been a real bridge, and finds traces of it and of similar bridges in the so-called “Heavenly Stairs” (Ama-no-hashi-date) which are found on several points of the coast, forming a kind of natural breakwater just above water-level.
* ↑ I.e., “till it became thick and glutinous.” It is not easy to find in English a word which will aptly render the original Japanese onomatopoeia koworo-koworo. The meaning may also be “till it made a curdling sound.” But though the character 鳴, “to make a noise,” sanctions this view, it is not the view approved by the commentators, and 鳴 is probably only written phonetically for a homonymous word signifying “to become,” which we find in the parallel passage of the “Chronicles.”
* ↑ I.e., “Self-Curdling,” “Self-Condensed.” It is supposed to have been one of the islets off the coast of the larger island of Ahaji.
# Kojiki (Chamberlain, 1882)/Section 4

[Sect. IV.—Courtship of the Deities the Male-Who-Invites and the Female-Who-Invites.]
Having descended from Heaven onto this island, they saw to the erection of an heavenly august pillar, they saw to the erection of an hall of eight fathoms. Tunc quæsivit [Augustus Mas-Qui-Invitat] a ​minore sorore Augustâ Feminâ-Qui-Invitat: “Tuum corpus quo in modo factum est?” Respondit dicens: “Meum corpus crescens crevit, sed una pars est quæ non crevit continua.” Tunc dixit Augustus Mas-Qui-Invitat: “Meum corpus crescens crevit, sed est una pars quæ crevit euperflua. Ergo an bonum erit ut hanc corporis mei partem quæ crevit superflua in tui corporis partem quæ non crevit continua inseram, et regionea procreem?” Augusta Femina-Quæ-Invitat respondit dicens: “Bonum erit.” Tunc dixit Augustus Mas-Qui-Invitat: “Quod quum ita sit, ego et tu, hanc cœlestem augustam columnam circumenutes mutuoque occurrentes, augustarum [i.e. privatarum] partium augustam coitionem faciemus.” Hâc pactione factâ, dixit [Augustus Mas-Qui-Invitat]: “Tu a dexterâ circumeuns occurre; ego a sinistrâ occurram.” Absolutâ pactione ubi circumierunt, Augusta Femina-Qui-Invitat primum inquit: “O venuste et amabilis adolescens!” Deinde Augustus Mas-Qui-Invitat inquit: “O venusta et amabilis virgo!” Postquam singuli orationi finem fecerunt, [Augustus Mas-Qui-Invitat] locutus est sorori, dicens: “Non decet feminam primum verba facere.” Nihilominus in thalamo [opus procreationis] inceperunt, et filium [nomine] Hirudinem [vel Hirudini similem] pepererunt. This child they placed in a boat of reeds, and let it float away. Next they gave birth to the Island of Aha. This likewise is not reckoned among their children.
* ↑ The original of this quasi-causative phrase, of which there is no other example in Japanese literature so far as the translator’s reading goes, is interpreted by Motowori in the sense of the English locution to which it literally corresponds, and it has here been rendered accordingly, though with considerable hesitation. Hirata does not approve of Motowori’s view; but then the different text which he here adopts imposes on him the necessity of another interpretation. (See his “Exposition of the Ancient Histories,” Vol. II, pp. 39–40.)
* ↑ The original word hiro (written 尋) is defined as the distance between the hands when the arms are outstretched. The word rendered “hall” may also be translated “palace.”—The text of the parallel passage of the “Chronicles” is “they made the Island of Onogoro the central pillar of the land,”—a statement which seems more rational and more in accordance with general tradition than that of these “Records.”
* ↑ This is Hirata’s view of the import of the somewhat obscure original (see his “Exposition of the Ancient Histories,” Vol. II, pp. 61–64). Motowori’s interpretation is: “auguste in thalamo coibimus.”
* ↑ The name in the original is Hiru-go, an instance of the fortuitous verbal resemblances occasionally found between unrelated languages.
* ↑ Literally “foam.” It is supposed to have been an islet near the island of Ahaji in the province of Sanuki.
* ↑ Hiru-go was not so reckoned, because he was a failure.
# Kojiki (Chamberlain, 1882)/Section 11

[Sect. XI.—Investiture of the Three Deities the Illustrious August Children.]
At this time His Augustness the Male-Who-Invites greatly rejoiced, saying: “I, begetting child after child, have at my final begetting gotten three illustrious children,” [with which words,] at once jinglingly taking off and shaking the jewel-string forming his august necklace, he bestowed it on the Heaven-Shining-Great-August-Deity, saying: “Do Thine Augustness rule the Plain-of-High-Heaven.” With this charge he bestowed it on her. Now the name of this august necklace was the August-Store-house-Shelf-Deity. Next he said to His Augustness Moon-Night-Possessor: “Do Thine Augustness rule the Dominion of the ​Night.” Thus he charged him. Next he said to His-Brave-Swift-Impetuous-Male-Augustness: “Do Thine Augustness rule the Sea-Plain.”
* ↑ I.e., “the string of jewels.” For these so-called “jewels” see Introduction, p. xxxi.
* ↑ Mi-kura-tana-no-kami. Motowori comments on this name by saying that the necklace was doubtless so precious, that it was carefully kept by the goddess on a shelf in her store-house.
* ↑ Yoru-no-wosu-kuni.
* ↑ Una-bara.
# Kojiki (Chamberlain, 1882)/Section 12

[Sect. XII.—The Crying and Weeping of His Impetuous-Male-Augustness.]
So while [the other two Deities] each [assumed his and her] rule according to the command with which [their father] had deigned to charge them, His-Swift-Impetuous-Male-Augustness did not [assume the] rule [of] the dominion with which he had been charged, but cried and wept till his eight-grasp beard reached to the pit of his stomach. The fashion of his weeping was such as by his weeping to wither the green mountains into withered mountains, and by his weeping to dry up all the rivers and seas. For this reason the sound of bad Deities was like unto the flies in the fifth moon as they all swarmed, and in all things every portent of woe arose. So the Great August Deity the Male-Who-Invites said to His Swift-Impetuous-Male-Augustness: “How is it that, instead of ruling the land with which I charged thee, thou dost wail and weep?” He replied, saying: “I wail because I wish ​to depart to my deceased mother’s land, to the Nether Distant Land.” Then the Great August Deity the Male-Who-Invites was very angry and said: “If that be so, thou shall not dwell in this land,” and forthwith expelled him with a divine expulsion. So the Great Deity the Male-Who-Invites dwells at Taga in Afumi.
* ↑ See Sect. VIII, Note 1.
* ↑ Lit, “in front of his heart.”
* ↑ Sic in the original, to the perplexity of commentators.
* ↑ “Flies in the fifth moon” is the received interpretation of the original term sa-bahe. Conf. sa-tsuki, the old native name for the fifth moon.
* ↑ The text has here the character 滿, “to be full,” for which Motowori somewhat arbitrarily reads 涌, “to bubble up,” taking this word in the sense of swarming. The translator has endeavoured to preserve the vagueness of the original Japanese, which leaves it doubtful at first sight whether the flies or the deities should be regarded as the logical subject of the Verb. There is an almost identical passage near the beginning of Sect. XVI.
* ↑ Lit. “a myriad things,” a Chinese phrase for totality.
* ↑ The Chinese character for the First-Personal Pronoun used here and below by this deity is the humble one 僕 signifying literally “servant.” The commentators read it simply “I.”
* ↑ The Japanese authorities simply read “mother.” But the character 妣, which is used in this place, specially designates a mother who is deceased.
* ↑ I.e., Hades. The translation follows Motowori’s explanation of the original term Ne-no-kata-su-kuni, which is obscure.
* ↑ I.e., say the commentators, “in this realm of ocean which I granted to thee as thy domain.” Probably, however, this is reading into the text more than it was meant to contain.
* ↑ Derivation unknown.
* ↑ From aha-umi, “fresh sea,” i.e., “lake.” The province of Afumi was doubtless so called from Lake Biha which occupies a great portion of its surface. It is also known as Chiku-tsu-Afumi, i.e., “the Nearer Afumi,” in contradistinction to Toho-tsu-fumi (in modern pronunciation Tōtōmi), i.e., “Distant Afumi,” a province further to the East. The modern pronunciation of Afumi is Ōmi.
# Kojiki (Chamberlain, 1882)/Section 17

[Sect. XVII.—The August Expulsion of His-Impetuous-Male-Augustness.]
Thereupon the eight hundred myriad Deities took counsel together, and imposed on His-Swift-Impetuous-Male-Augustness a fine of a thousand tables, and likewise cut his beard, and even caused the nails of his fingers and toes to be pulled out, and expelled him with a divine expulsion. Again he begged food of the Deity Princess-of-Great-Food. Then the Princess-of-Great-Food took out all sorts of dainty things from her nose, her mouth, and even her fundament, and made them up into all sorts [of dishes], which she offered to him. But His-Swift-Impetuous-Male-Augustness watched her proceedings, considered that she was offering up to him filth, and at once killed the Deity Princess-of-Great-Food. So the things that were born in the body of the Deity who had been killed were [as follows]: ​in her head were born silkworms, in her two eyes were born rice-seeds, in her two ears was born millet, in her nose were born small beans, in her private parts was born barley, in her fundament were born large beans. So His Augustness the Deity-Producing-Wondrous-Ancestor caused them to be taken and used as seeds.
* ↑ I.e., “an immense fine,” The student should consult Motowori’s elaborate note on this passage in vol. IX. pp. 1–5 of his Commentary. Tables of gifts are mentioned in Sect. XXXVII. Note 7 and Sect. XL. Note 13.
* ↑ Oho-ge-tsu-hime-no-kami. This personage (but without the title of “Deity”) has already appeared in Section V. (Note 8) as the alternative personal name of the Island of Aha.
* ↑ Panicum Italicum.
* ↑ Phaselous Radiatus.
* ↑ Or less probably “wheat.”
* ↑ Soja Glycine.
* ↑ Kami-musu-bi-mi-oya-no-mikoto, the same deity as the one mentioned at the beginning of these “Records” under the shorter title of Kami-musu-bi-no-kami. (See Sect. I. Note 6.)
# The Poetical Works of Robert Burns/When first I came to Stewart Kyle

WHEN FIRST I CAME TO STEWART KYLE.
TUNE—'I HAD A HORSE AND I HAD NAE MAIR.'
# The Poetical Works of Robert Burns/Montgomerie's Peggy

MONTGOMERIE'S PEGGY.
TUNE—'GALLA WATER.'
# Kojiki (Chamberlain, 1882)/Section 28

[Sect. XXVIII.—The August-Luck-Spirit-the-August-Wondrous-Spirit.]
Thereupon the Deity Master-of-the-Great-Land lamented himself, and said: “How shall I alone be able to make this land? Together with what Deity can I make this land?” At this time there came a Deity illuminating the sea. This Deity said: “If thou wilt lay me to rest well, I can make it together with thee. If not, the land cannot be made.” Then the Deity Master-of-the-Great-Land said: “If that be so, what is the manner of reverently laying thee to rest?” He replied, saying: “Reverently worship me on Yamato’s green fence, the eastern mountain’s top.” This is the Deity who dwells on the top of Mount Mimoro.
* ↑ In the “Chronicles,” this is given as the designation of the Deity who came over the sea, and Motowori therefore adopts it as the heading of this Section.
* ↑ For an explanation of this expression see Sect. XXIII, Note 26.
* ↑ I.e. “if thou wilt build me a temple.” The original might also be rendered “if thou wilt worship before me,” or “at my shrine,” or “if thou wilt establish a temple to me.”
* ↑ I.e., on Mount Mimoro which stands as a protecting fence in the eastern part of the province of Yamato. Awo-kaki-yama, “green fence mountain,” became a proper name used alternatively for Mount Mimoro (or, according to the later pronunciation, Mimuro). In like manner Himukashi-yama (in the later language Higashi-yama) “eastern mountain,” has by some been considered to be a proper name.
* ↑ I.e. “august house;” so called probably from the temple of the deity.
# The Poetical Works of Robert Burns/O raging Fortune's Withering Blast

O RAGING FORTUNE'S WITHERING BLAST.
# The Poetical Works of Robert Burns/Women's Minds

WOMEN'S MINDS.
TUNE—'FOR A' THAT.'
# Kojiki (Chamberlain, 1882)/Section 30

[Sect. XXX.—The August Deliberation for Pacifying the Land.]
The Heaven-Shining-Great-August-Deity commanded, saying: “The Luxuriant-Reed-Plains-the-Land-of-Fresh-Rice-ears-of-a-Thousand-Autumns,—of Long-Five-Hundred-Autumns is the land which my august child His Augustness Truly-Conqueror-I-Conquer-Conquering-Swift-Heavenly-Great-Great-Ears shall govern.” Having [thus] deigned to charge him, she sent him down from Heaven. Hereupon His Augustness Heavenly-Great-Great-Ears, standing on the Floating Bridge of Heaven, said: “The Luxuriant-Reed-Plains-the-Land-of-Fresh-Rice-ears-of-a-Thousand-Autumns,—of Long-Five-Hundred-Autumns is painfully uproarious,—it is.” With this announcement, he immediately re-ascended, and informed the Heaven-Shining-Great-August-Deity. Then the High-August-Producing-Wondrous-Deity and the Heaven-Shining-Great-August-Deity commanded the eight hundred myriad Deities to assemble in a divine assembly in the bed of the Tranquil River of Heaven, and caused the Deity Thought-Includer to think [of a plan], and said: “This Central Land of Reed-Plains is the land with which we have deigned to charge our august child as the land which he shall govern. So as he deems that violent and ​savage Earthly Deities are numerous in this laud, which Deity shall we send to subdue them?” Then the Deity Thought-Includer and likewise the eight hundred myriad Deities took counsel and said: “The Deity Ame-no-ho-hi is the one that should be sent.” So they sent the Deity Ame-no-ho-hi; but he at once curried favour with the Deity Master-of-the-Great-Land, and for three years brought back no report.
* ↑ Toyo-ashi-hara-no-chi-aki-no-naga-i-ho-aki-no-midzu-ho-no-kuni, i.e., freely rendered, “ever fruitful Japan with its reed-covered plains and its luxuriant rice-fields.”
* ↑ See Sect. XIII, Note 18. Henceforward this tremendous name is mostly abbreviated to Ame-no-oshi-ho-mimi (probably signifying “Heavenly-Great-Great-Ears.”)
* ↑ So in the original. The sense, however, is rather “told him to descend from Heaven;” for he did not actually go further than the top of the “Floating Bridge,” and never came down to earth.
* ↑ See Sect. III, Note 3.
* ↑ The words “it is” stand for are keri in the original. Conf. Sect. X, Note 1.
* ↑ Taka-mi-musu-bi-no-kami, first mentioned at the very commencement of the work. In this legend this god’s name is constantly coupled with that of the Sun-Goddess, who alone, up to this point, had appeared as the ruler of Heaven.
* ↑ See Sect. XIII, Note 12.
* ↑ See Sect. XVI, Note 7.
* ↑ The meaning must be, as Motowori suggests, that the story was told first, and the Deity Thought-Includer asked for his advice after he had heard it.
* ↑ See Sect. I, Note 11.
* ↑ See Sect. XIII, Note 19.
# Kojiki (Chamberlain, 1882)/Section 35

[Sect. XXXV.—The Duchess of Saru.]
So then he charged Her Augustness the Heavenly-Alarming-Female [saying]: “Do thou, who wast the one to make known this Great Deity Prince of Saruta who respectfully served as my august vanguard, respectfully escort him [back]; and do thou likewise bear the august name of that Deity, and respectfully serve me.” Wherefore the Duchesses of Saru bear the name of the Male Deity the Prince of Saruta, and the women are Duchesses of Saru.
* ↑ See Sect. XXXIII from a little before Note 11 to Note 17.
* ↑ Q.d., instead of the men being Dukes, as would be more natural. The title was confined to females (see Sect. XXXIII, Note 33).