OpenLLM-France/wikimedia huggingface dataset:
# The Paradise/Volume 1/Book 2/Chapter 37

​Chapter XXXVII: Of The Harlot Whom A Subdeacon Drove Out Of The Church
ACERTAIN old man said: There was a harlot who was so beautiful and so rich that all princes flocked unto her. One day she went into the church and desired to pass inside the gates, but a subdeacon who was standing at the door would not allow her to do so, and he said, “Thou art not allowed to enter into the house of God, because thou art an unclean woman.” Now whilst they were striving together, the Bishop heard the sound of the noise, and he went out to see [what was the matter]. And the harlot said unto him, “He would not permit me to go into the church,” and the Bishop said to her, “Thou art not permitted [to do so] because thou art unclean.” Then having repented within herself, she said, “I will never play the whore again.” And the Bishop said unto her, “If thou wilt strip thyself of all thy possessions, I shall know of a certainty that thou dost repent”; then she brought her possessions, and the Bishop took them, and divided them in the fear of God among the needy. And the woman went into the church, and wept and said, “If it hath happened to me thus in this world, what would have happened to me in the next?” And she repented, and became a chosen vessel.
# The Paradise/Volume 1/Book 2/Chapter 38

​Chapter XXXVIII: Of Abba Apollo Who Was In Scete
THEY say concerning Abbâ Apollo, who lived in Scete, that he was originally a rude and brutish herdsman, and that he [once] saw in the fields a woman who was with child, and that, through the operation of the devil, he said, “I wish to know the condition of the child which is in the womb of this woman,” and that he ripped her open and saw the child in her belly; then straightway he repented, and he purged his heart, and having repented he went to Scete, and revealed unto the fathers what he had done. And when he heard them singing the Psalms, and saying, “The days of our years are threescore years and ten, and with difficulty [we come] to fourscore years” (Psalm 90:10), he said to the old men, “I am forty years old this day, and I have never yet made a prayer; and now, if I live for forty years more, I will never rest, nor cease, nor refrain from praying to God continually that He may forgive me my sins.” And from that time onwards he did even as he had said, for he never toiled with the work of his hands, but he was always supplicating God, and saying, “I, O my Lord, like a man, have sinned, and do Thou, like God, forgive me”; and he prayed this prayer both by night and by day instead of reciting Psalms. And a certain brother who used to dwell with him once heard him say in his prayer, now as he spake he wept, and groaned from the bottom of his heart, and sighed in grief of heart, “O my Lord, I have vexed Thee, have pity upon me, and forgive me so that I may enjoy a little rest.” Then a voice came to him, which said, “Thy sins have been forgiven thee, and also the murder of the woman; but the murder of the child is not yet forgiven thee.” And one of the old men said, “The murder of the child also was forgiven to him, but God left him to work because this would prove beneficial to his soul.”
# The Paradise/Volume 1/Book 2/Chapter 39

​Chapter XXXIX: Of Cosmas Who Was In Mount Sinai
ACERTAIN brother asked an old man, and said unto him, “How is it that Satan bringeth temptations upon holy men?” And the old man said, “I have heard that there was a holy man whose name was Cosmas, who used to dwell in Mount Sinai. And behold, a certain man went to the tabernacle (or tent) of a husbandman, and finding his daughter by herself, he lay with her, and then said to her, When thy father cometh say unto him, “Abbâ Cosmas, the monk, hath lain with me”; and when her father came, she told him [thus]. Then he took his sword, and came against the old man, and when he had knocked at the door, and the old man ​had gone forth, he lifted up his sword to slay him, but his hand withered straightway; and he went to the church and told the people there what the old man had done. And the fathers sent after him and brought him there, and having upbraided him, and beaten him with many stripes they wished to drive him out of the monastery; but he entreated them, saying, “Allow me [to stay] here that I may repent, for God’s sake,” and they separated him [from the brotherhood] for three years, and they laid down the command that no man was to go to him. And he passed three years in coming [to the church] Sunday by Sunday, and in repenting, and he besought [the fathers] always to pray for him, and at length the devil entered into him that had committed the act of which the old man had been accused, and, being urged by him, he said, “I committed the act.” Then all the people were gathered together, and they went to the old man and expressed their penitence, and said unto him, “Forgive us, O father”; and he said unto them, “I have indeed forgiven you, but it is impossible for me to remain with you henceforth, because I have not found in any one of you discretion sufficient to make him to sympathize with me.” And so he departed from them. Behold, how temptations come upon holy men!
# The Paradise/Volume 1/Book 2/Chapter 33

​Chapter XXXIII: Of A Certain Brother Who Was A Neighbour Of Abba Poemen
WHEN Abbâ Poemen came into the countries of Egypt to dwell there, it happened that he took up his abode by the side of a brother who had a wife, and though the old man knew of this he did not rebuke him. And when the time had come for the woman to bring forth, and this was known to the old man, he cried out to a younger brother, and said unto him, “Arise, take this jar of wine and carry [it] to our neighbour, for he will have need thereof this day.” Now the matter was not known to that brother, but he did as the old man commanded him. And the brother [who had a wife] groaned and repented in his mind, and after a few days he dismissed the woman, and gave her whatsoever he happened to ​have by him; then he came to Abbâ Poemen, and said unto him, “Behold from this day onwards I repent, O father, but I entreat thee to pray to God on my behalf so that He may receive my repentance.” And Abbâ Poeman said unto him, “If thou repentest with all thy heart, I believe that God will bestow forgiveness upon thee; and do not despair of thy redemption.” And the brother went and built for himself a place of retreat, and he made therein an entrance through which he used to come to visit the old man; and he would go to Abbâ Poemen thereby, and the old man would reveal unto him the way of God, and thus he profited spiritually. And the brother laboured in fasting, and in prayer, and he wept and sighed, and grieved sorely for his sin; and [at length] it was revealed unto the old man on behalf of the brother that God had accepted his repentance.
# The Riverside song book/Wynken Blyken and Nod

Layout 2
WYNKEN, BLYNKEN, AND NOD.
Eugene Field. Giovanni Paisiello.
mf
1. Wyn - ken, Blyn - ken, and Nod one night sailed
2. The old moon laughed and sung a song, As they 3. All night long their nets they threw For the
4. Wyn - ken and Blyn - ken are two lit - tle eyes, And
off in a wood - en shoe,— Sailed off on a
rocked in the wood - en shoe; And the wind that
fish in the twink - ling foam, Then down from the
Nod is a lit - tle head. And the wood - en
riv - er of mist - y light In - to a sea of
sped them all night long Ruf - fled the waves of
sky came the wood - en shoe, Bring-ing the fish - er - men
shoe that sailed the skies, Is a wee one's trun - dle
mf
dew. 'Where are you go - ing an
dew; The lit - tle stars were the
home; 'T was all so pret - ty a
bed; So shut your eyes while
what do you wish?" The old moon asked the
her - ring - fish That lived in the beau - ti - ful
sail, it seemed As if it could not
Moth - er sings Of won - der - ful sights that
three. "We have come to fish for the
sea. "Now cast your nets . . wher -
be, And you shall see . . the
her - ring fish That live in this beau - ti - ful
ev - er you wish, But nev - er a - feared are
dream they'd dreamed Of sail - ing that beau - ti - ful
beau - ti things As you rock on the mist -y
sea; . . . . . Nets of sil - er and
we!" . . . . . So . . cried the stars to the
sea; . . . . . But . . I shall name you the
sea . . . . . Where the ol shoe rocked the
gold have we," said Wyn-ken, Blyn-ken, and Nod.
fish- er - men three,— Wyn-ken, Blyn-ken, and Nod.
fish- er - men three: Wyn-ken, Blyn-ken, and Nod.
fish- er - men three, — Wyn-ken, Blyn-ken, and Nod.
# The Riverside song book/Ye say they all have passed away

Layout 2
YE SAY THEY ALL HAVE PASSED AWAY.
Lydia Huntley Sigourney. Wellington Guernsey.
Moderato. (Air: I'll hang my harp on a willow tree.)
Ye say they all have pass'd a - way, That no - ble race and brave,
'Tis where On - ta - rio's bil - low Like o - cean's surge is curl'd,
Ye say their cone-like cab - ins That clus-ter'd o'er the vale,
Old Mas - sa - chnsetts wears it With-in her lord-ly crown,
Wa-chu-sett hides its lin-g'ring voice With-in his rocky heart,
That their light ca - noes have van - ish'd From off the crest-ed wave.
Where strong Ni - ag-a-ra's thunders wake The ech -oes of the world,
Have dis - ap-pear'd, as wither'd leaves Be - fore the autumn gale;
And broad O - hi - o bears it A - mid his young re-nown;
And Al - le - gha - ny graves its tone Thro'out his loft-y chart;
That, mid the for - ests where they roam'd, There rings no hun - ter's shout;
Where red Mis-sou - ri bring - eth Rich tri - bute from the west,
But their mem'ry liv - eth on your hills. Their bap-tism on your shore,
Con - nect-i - cut hath wreath'd it Where her qui - et foli - age waves.
Mo - uad-nock,on his fore-head hoar, Doth seal the sa - cred trust;
But their name is on your riv - ers. Ye may not wash it out.
And Rap - pa - han - nock sweetly sleeps On green Virgi - nia's breast,
Your ev - er -last-ing riv-ers speak Their di- a - lect of yore.
And bold Ken-tuck-y breathes it hoarse Thro' all her an - cient caves.
Your moun - tains build their mon-u-ments, Tho' ye destroy their dust.
# The Proletarian Revolution in Russia/Part 1

PAST ONE
The First Stage of The Revolution
By N. LENIN
* Introduction by Louis C. Fraina
* Chapter I: The Bourgeois Revolution
* Chapter II: The Council of Workers and Soldiers
* Chapter III: Party Divisions
* Chapter IV: Problems in Tactics
* Chapter V: Supplementary
# The Proletarian Revolution in Russia

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page
The Proletarian Revolution In Russia
By
N. LENIN AND
LEON TROTZKY
Edited with an Introduction, Notes and Supplementary Chapters By LOUIS C. FRAINA
NEW YORK THE COMMUNIST PRESS Publisher
page
TO
The men and women who made the proletarian revolution in Russia; and to the men and women everywhere who are inspired by that great event.
Copyright, 1918, by Louis C. Fraina
page
The Proletarian Revolution in Russia
page
CONTENTS
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# The Philosophical Review/Volume 1/Review: Tausch - Einleitung in die Philosophie

This little work is not designed, as might be supposed from the title, to introduce beginners to the study of philosophy. It rather discusses ​questions which (as the author claims) precede philosophy, and might better be called a Prolegomena than an Introduction. "The physicists have but poorly concealed contradictions and absurdities by using the concepts of Force, Cause, Change, and Effect. We feel bound to modify those notions which we cannot set aside and yet cannot think, and doubting the validity of all others to put them to the test of consistency. There is need of a science which shall complete all the other sciences by examination and elaboration of their concepts. This science is Philosophy" (p. IX). But the answer to two questions (1) What is a concept? and (2) Of what can we have concepts? must precede any such a science and so form the subject-matter of an introduction in philosophy.
The first part (pp. 1-43) is devoted to these questions which are, as will be seen, mainly logical. The answer to the first question is that a concept is a complication of relations of sense (Empfindungensbeziehungen). The second question is answered in the classification of concepts as Substantive, Attributive, Verbal, and Adverbal concepts. The briefness of Dr. Tausch's book allows of only the most summary treatment even of important problems. One cannot help remarking a tendency throughout the work to reason regarding states of consciousness as if they were things, a tendency which it is hard to avoid but which is to be charged with many of the mistakes and controversies of modern philosophy.
The remainder of the book (pp. 44-72) contains a short encyclopaedia of the subject, in which the author states and briefly discusses the most important problems of Logic, Metaphysics, and Æsthetics. His separation of the real from its relations leads, inevitably, to the position that the reals are unknowable and can only be characterized negatively. The reals are not identical, yet not different, and since they are simple, are unchangeable. The whole book suffers from scrappiness; the discussion of each question raised is of course very slight. It seems to me, too, that the author tends constantly to look at philosophical problems from a mathematical and mechanical standpoint.
J. E. Creighton.
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 1924, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 99 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 Philosophical Review/Volume 1/Review: Stumpf - Psychologic und Erkenntnisstheorie

The question of this pamphlet is between the philosophy which seeks to free epistemology from all dependence on the results of psychology, ​and that which finds a necessity for carrying back all epistemological inquiry to a psychological foundation. After stating the more obvious arguments on each side, the author examines those claims in particular which the epistemologist draws from his study of Kant's K. d. r. V. Accordingly, the body of the paper is occupied with a criticism of three Kantian doctrines: the constitutive work of the understanding as related to the system of nature; the distinction between form and content in knowledge; the doctrine of necessity. Granted the synthetic function of the understanding in "making nature," there remains the crucial question: What may we think together, what not? The deduction of the categories shows at most that the mind has a tendency to unify its presentations, but not that the latter must conform themselves to the synthesis. That time and space are at once a priori and sensuous, gives them indeed an intermediate but not a mediatory character. In applying, e.g. the category of causality, the concept of cause having been completely separated from that of time-flow, the schematism leaves no logical obstacle against thinking the later as cause of the earlier, or depriving cause and effect of any fixed time-relations whatever. The extension of the antithesis between form and matter to time and space versus the sensuous qualities in perception, has proved psychologically untenable. It is only a half-truth which the Kritik ceaselessly inculcates — that the understanding thinks sensuous material into law and order, the complementary truth being that the logical criteria of the synthesis must be sought in the material itself. Neglect of psychology is the radical defect of the Kantian criticism, and the attempt to retain its results as an independent epistemology has been highly unfavorable to the progress of philosophy. Even Kant's conception of objective necessity is an abstraction from the matter of certain judgments, not added to it through "a priori forms." Having been thus won, it is hypothetically ascribed to an "outer world," in itself hypothetical, in order that the mind may regain both postulates justified by the progress of science. The meaning of an "independent without," as concerning both epistemology and psychology, is further discussed in the conclusion, where the related work of the two sciences is marked out and the evidences of their interdependence summarized. To psychology belongs inquiry into the origin of concepts, while the special field of epistemology is the discovery and classification of the most general immediate truths of knowledge. Any search after the "conditions of possibility" of such immediate truths is found to be without epistemological meaning. The final thought of the pamphlet is that the problems of epistemology and psychology should be kept sharply separate in order that the two sciences may the more effectively unite in their solution.
Louise Hannum.
# The Philosophical Review/Volume 1/Review: Steele - Rudimentary Psychology for Schools and Colleges

In the preface to this book the author says: "It is what its title designates it, a Rudimentary Psychology. There is very little effort at original discussion or speculation." The facts of psychology presented are the main ones — according to the "consensus of the latest and best authorities." Those latest and best authorities run from Reid and Stewart to McCosh via Hopkins, and the straight Scottish character of the route is unbroken by a reference to German psychology. As "the work is intended for a one-term study " only, its influence either for good or bad will be limited, except that it renders possible another of those superficial courses which are the bane of higher and lower education alike in America. It is a cause for thankfulness, that with the excellent text-books of James, Murray, and Höffding at hand, the raison d'être of mere compilations has passed away.
Frank Angell.
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 1939, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 84 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.
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# The Philosophical Review/Volume 1/Review: Thilly - Leibnizerfs Streit gegen Locke

The real subject of this dissertation is broader than that indicated by the title. It may be described as an investigation of one of the main points at issue between Rationalists and Empiricists, the two schools which divide modern philosophy. The author has kept well before him the object of the work, which is historical rather than critical. The treatment is systematic and thorough, and he displays throughout an intimate acquaintance with the works of the authors under consideration. The manner of presentation, too, is delightfully clear and vigorous, and one feels that the author has in a large measure caught the spirit of his teacher, Kuno Fischer.
The first two chapters are occupied with discussions of Locke's relations to Bacon, and to Descartes. Under the first heading the author finds that Locke was greatly influenced by Bacon. His assertion that all knowledge must begin with experience is taken almost verbatim from the latter. Dr. Thilly also discovers a parallel between Bacon's demand that the mind be cleared of idola, and Locke's polemic against innate ideas. On the other hand, Locke's relation to Descartes is a purely negative one, and it is mainly against him that the arguments of the first book of the essay are directed. The author contends (p. 23) that Locke did not misunderstand Descartes as has been so often asserted, but the view of innate ideas which he so vigorously assails was just that maintained by the latter.
Locke's arguments and Leibniz's reply are very neatly summarized in a number of parallel propositions (p. 45). The latter urges against Locke that the mind is not a mere tabula rasa, but has before all experience certain predispositions. These first become explicit on the occasion of sense excitation, but they are the contribution not of sense, but of the understanding.
J. E. Creighton.
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 1925, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 98 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.
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# The Paradise/Volume 1/Book 2/Chapter 41

​Chapter XLI: Of A Certain Old Man Who In His Simplicity Said That Melchisedek Was The Son Of God
AND Abbâ Daniel told a story of another old man who used to live in the lower countries of Egypt, and who said in his simplicity that Melchisedek was the Son of God. Now, when this became known unto the blessed man Theophilus, the Archbishop of Alexandria, he sent a message that [the monks] should bring the old man to him, and when he saw him, he perceived that he was a seer of visions, and that everything which he had asked God for He gave him, and that he spake these words in his simplicity. And the Archbishop dealt with him wisely in the following manner, saying, “Father, entreat thou God [for me], because my thoughts tell me that Melchisedek was the Son of God.” And he said to him likewise, “It cannot be thus, for the high priest of God was a man. And now, because I had doubts in my mind concerning this, I sent for thee that thou mightest make supplication unto God that He may reveal to thee the matter.” Then, because the old man had confidence in his labours, he spake unto him boldly, saying, “Wait three days, and I will enquire of God, and then I shall be able to inform thee who Melchisedek was.” So the old man departed, and came [again] after three days, and said unto the blessed Archbishop Theophilus, “Melchisedek was a man”; and the Archbishop said unto him, “How knowest thou, father?” And the old man said, “God showed me all the Patriarchs, one by one, and they passed before me one after the other, from Adam to Melchisedek, and an angel said to me, ‘This is Melchisedek’; know then that of a truth the matter is as it hath appeared unto me.” And the old man departed, and he himself proclaimed that Melchisedek was a man, and the blessed Theophilus rejoiced greatly.