OpenLLM-France/wikimedia huggingface dataset:
# Poems (Eliot, 1926)/Hysteria

​HYSTERIA
As she laughed I was aware of becoming involved in her laughter and being part of it, until her teeth were only accidental stars with a talent for squad-drill. I was drawn in by short gasps, inhaled at each momentary recovery, lost finally in the dark caverns of her throat, bruised by the ripple of unseen muscles. An elderly waiter with trembling hands was hurriedly spreading a pink and white checked cloth over the rusty green iron table, saying: "If the lady and gentleman wish to take their tea in the garden, if the lady and gentleman wish to take their tea in the garden . . ." I decided that if the shaking of her breasts could be stopped, some of the fragments of the afternoon might be collected, and I concentrated my attention with careful subtlety to this end.
# Poems (Eliot, 1920)/Conversation Galante

​Conversation Galante
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# Conversation Galante

* "Conversation Galante", in Prufrock and Other Observations (1917)
* "Conversation Galante", in Poems (1920)
* "Conversation Galante", in Poems (1926)
# Myths and Legends of Our Own Land/Volume 2/The Broad House

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THE BROAD HOUSE
DOWN in the canyon of Chaco, New Mexico, stands a building evidently coeval with those of the cliff-dwellers, that is still in good preservation and is called the Broad House, When Noqoilpi, ​the gambling god, came on earth he strayed into this canyon, and, finding the Moquis a prosperous people, he envied them and resolved to win their property. To do that he laid off a race-track at the bottom of the ravine and challenged them to meet him there in games of chance and strength and skill, They accepted his challenge, and, as he could turn luck to his own side, he soon won not their property alone, but their women and children, and, finally, some of the men themselves.
In his greed he had acquired more than he wanted, and as the captives were a burden to him he offered to make a partial restoration if the people would build this house for him. They did so and he gave up some of the men and women. The other gods looked with disapproval on this performance, however, and they agreed to give the wind god power to defeat him, for, now that he had secured his house, he had gone to gambling again, The wind god, in disguise as a Moqui, issued a challenge, and the animals agreed to help him.
When the contest in tree-pulling took place the wind god pulled up a large tree while Noqoilpi was unable to stir a smaller one. That was because the beavers had cut the roots of the larger. In the ball contest Nogoilpi drove the ball nearly to the bounds, but the wind god sent his far beyond, for wrapped loosely in it was a bird that freed itself before touching the ground and flew away. In brief, Noquoilpi was beaten at every point and the ​remaining captives left him, with jeers, and returned to their people.
The gambler cursed and raged until the wind god seized him, fitted him to a bow, like an arrow, and shot him into the sky. He flew far out of sight, end presently came to the long row of stone houses where the man lives who carries the moon. He pitied the gambler and made new animals and people for him and let him down to the earth in old Mexico, the moon people becoming Mexicans. He returned to his old haunts and came northward, building towns along the Rio Grande until he had passed the site of Santa Fé, when his people urged him to go back, and after his return they made him their god—Nakai Cigini.
# Myths and Legends of Our Own Land/Volume 2/The Death Waltz

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THE DEATH WALTZ
YEARS ago, when all beyond the Missouri was a waste, the military post at Fort Union, New Mexico, was the only spot for miles around where any of the graces of social life could be discovered. Among the ladies at the post was a certain gay young woman, the sister-in-law of a captain, who enjoyed the variety and spice of adventure to be found there, and enjoyed, too, the homage that the young officers paid to her, for women who could be loved or liked were not many in that wild country. A young lieutenant proved especially susceptible to her charms, and devoted himself to her in the ​hope that he should ultimately win her hand. His experience with the world was not large enough to enable him to distinguish between the womanly woman and the coquette.
One day messengers came dashing into the fort with news of an Apache outbreak, and a detachment was ordered out to chase and punish the marauding Indians. The lieutenant was put in command of the expedition, but before starting he confided his love to the young woman, who not only acknowledged that she returned his affection, but promised that if the fortune of war deprived him of life she would never marry another, As he bade her good-by he was heard to say, "That is well. Nobody else shall have you. I will come back and make my claim."
In a few days the detachment came back, but the lieutenant was missing. It was noticed that the bride-elect grieved but little for him, and nobody was surprised when she announced her intention of marrying a young man from the East. The wedding-day arrived. All was gayety at the post, and in the evening the mess-room was decorated for a ball. As the dance was in full swing a door flew open with a bang, letting in a draught of air that made the candles burn dim, and a strange cry, unlike that of any human creature, sounded through the house, All eyes turned to the door. In it stood the swollen body of a dead man dressed in the stained uniform of an officer. The temple was marked by a hatchet-gash, the scalp ​was gone, the eyes were wide open and burned with a terrible light.
Walking to the bride the body drew her from the arms of her husband, who, like the rest of the company, stood as in a trance, without the power of motion, and clasping her to its bosom began a waltz. The musicians, who afterward declared that they did not know what they were doing, struck up a demoniac dance, and the couple spun around and around, the woman growing paler and paler, until at lest the fallen jaw and staring eyes showed that life was also extinct in her. The dead man allowed her to sink to the floor, stood over her for a moment, wrung his hands as he sounded his fearful cry again, then vanished through the door. A few days after, a troop of soldiers who had been to the scene of the Apache encounter returned with the body of the lieutenant.
# Myths and Legends of Our Own Land/Volume 2/The Flood at Santa Fé

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THE FLOOD AT SANTA FÉ
MANY are the scenes of religious miracles in this country, although French Canada and old Mexico boast of more. So late as the prosaic year of 1890 the Virgin was seen to descend into the streets of Johnstown, Pennsylvania, to save her image on the Catholic church in that place, when it was swept by a deluge in which hundreds of persons perished. It was the wrath of the Madonna that caused just such a flood in New Mexico long years ago. There is in the old Church of Our Lady, of ​Guadalupe, in Santa Fé, a picture that commemorates the appearance of the Virgin to Juan Diego, an Indian in Guadalupe, old Mexico, in the sixteenth century. She commanded that a chapel should be built for her, but the bishop of the diocese declared that the man had been dreaming and told him to go away. The Virgin came to the Indian again, and still the bishop declared that he had no evidence of the truth of what he said. A third time the supernatural visitor appeared, and told Juan to climb a certain difficult mountain, pick the flowers he would find there, and take them to the bishop.
After a long and dangerous climb they were found, to the Indian's amazement, growing in the snow. He filled his blanket with them and returned to the episcopal residence, but when he opened the folds before the dignitary, he was more amazed to find not flowers, but a glowing picture painted on his blanket. It hangs now in Guadalupe, but is duplicated in Santa Fé, where a statue of the Virgin is also kept. These treasures are greatly prized and are resorted to in time of illness and threatened disaster, the statue being taken through the streets in procession when the rainy season is due. Collections of money are then made and prayers are put up for rain, to which appeals the Virgin makes prompt response, the priests pointing triumphantly to the results of their intercession. One year, however, the rain did not begin on time, though services were almost constantly continued before the sacred picture and the sacred ​statue, and the angry people stripped the image of its silks and gold lace and kicked it over the ground for hours. That night a violent rain set in and the town was nearly washed away, so the populace hastened the work of reparation in order to save their lives. They cleansed the statue, dressed it still more brilliantly, and addressed their prayers to the Virgin with more energy and earnestness than ever before.
# Poems (Eliot, 1920)/La Figlia Che Pianga

​La Figlia Che Piange
THE END.
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# Myths and Legends of Our Own Land/Volume 2/Goddess of Salt

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GODDESS OF SALT
BETWEEN Zuni and Pescado is a step mesa or table-land, with fantastic rocks weathered into tower- and roof-like prominences on its sides, while near it is a high natural monument of stone. Say the Zunis: The goddess of salt was so troubled by the people who lived near her domain on the sea-shore, and who took away her snowy treasures without offering any sacrifice in return, that she forsook the ocean and went to live in the mountains far away. Whenever she stopped beside a pool to rest she made it salt, and she wandered so long about the great basins of the West that much of the water in them is bitter, and the yield of salt from the larger lake near Zuni brings into the Zuni treasury large tolls from other tribes that draw from it.
Here she met the turquoise god, who fell in love with her at sight, and wooed so warmly that she accepted and married him. For a time they lived happily, but when the people learned that the ​goddess had concealed herself among the mountains of New Mexico they followed her to that land and troubled her again until she declared that she would leave their view forever. She entered this mesa, breaking her way through a high wall of sandstone as she did so. The arched portal through which she passed is plainly visible. As she went through, one of her plumes was broken off, and falling into the valley it tipped upon its stem and became the monument that is seen there. The god of turquoise followed his wife, and his footsteps may be traced in outcrops of pale-blue stone.
# La Figlia Che Piange

* "La Figlia Che Piange", in Prufrock and Other Observations (1917)
* "La Figlia Che Piange", in Poems (1920)
* "La Figlia che Piange", in Poems (1926)
# Myths and Legends of Our Own Land/Volume 2/The Coming of the Navajos

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THE COMING OF THE NAVAJOS
MANY fantastic accounts of the origin of man are found among the red tribes. The Onondagas say that the Indians are made from red earth and the white men from sea-foam. Flesh-making clay is seen in the precipitous bank in the ravine west of Onondaga Valley, where at night the fairies—"little fellows"—sport and slide. Among others, the Noah legend finds a parallel. Several tribes claim to have emerged from the interior of the earth. The Oneidas point to a hill near the falls of Oswego River, New York, as their birthplace; the Wichitas rose from the rocks about Red River; the Creeks from a knoll in the valley of Big Black River in the Natchez country, where dwelt the Master of Breath; the Aztecs were one of seven ​tribes that came out from the seven caverns of Aztlon, or Place of the Heron; and the Navajos believe that they emerged at a place known to them in the Navajo Mountains.
In the under world the Navajos were happy, for they had everything that they could wish: there was no excess of heat or cold, trees and flowers grew everywhere, and the day was marked by a bright cloud that arose in the east, while a black cloud that came out of the west made the night. Here they lived for centuries, and might have been there to this day had not one of the tribe found an opening in the earth that led to some place unknown. He told of it to the whole tribe. They set off up the passage to see where it led, and after long and weary climbing the surface was reached. Pleased with the novelty of their surroundings, they settled here, but on the fourth day after their arrival their queen disappeared.
Their search for her was unavailing until some of the men came to the mouth of the tunnel by which they had reached the upper land, when, looking down, they saw their queen combing her long, black locks. She told them that she was dead and that her people could go to her only after death, but that they would be happy in their old home. With that the earth shut together and the place has never since been open to the eye of mortals. Soon came the cannibal giants who ravaged the desert lands and destroyed all of the tribe but four families, these ​having found a refuge in a deep canyon of the Navajo Mountains. From their retreat they could see a beam of light shining from one of the hills above them, and on ascending to the place they found a beautiful girl babe.
This child grew to womanhood under their care, and her charms attracted the great manitou that rides on a white horse and carries the sun for a shield. He wooed and married her, and their children slew the giants that had destroyed the Navajos. After a time the manitou carried his wife to his floating palace in the western water, which has since been her home. To her the prayers of the people are addressed, and twelve immortals bear their petitions to her throne.
# Poems (Eliot, 1920)/La Figlia Che Piange

​La Figlia Che Piange
THE END.
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# Prufrock and Other Observations/La Figlia Che Piange

La Figlia Che Piange
Stand on the highest pavement of the stair— Lean on a garden urn— Weave, weave the sunlight in your hair— Clasp your flowers to you with a pained surprise— Fling them to the ground and turn With a fugitive resentment in your eyes: But weave, weave the sunlight in your hair.
So I would have had him leave, So I would have had her stand and grieve, So he would have left As the soul leaves the body torn and bruised, As the mind deserts the body it has used. I should find Some way incomparably light and deft, Some way we both should understand, Simple and faithless as a smile and shake of the hand.
She turned away, but with the autumn weather Compelled my imagination many days, Many days and many hours: Her hair over her arms and her arms full of flowers. And I wonder how they should have been together! I should have lost a gesture and a pose. Sometimes these cogitations still amaze The troubled midnight and the noon's repose.
# Update on Water Quality

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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
# Myths and Legends of Our Own Land/Volume 2/The Comanche Rider

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THE COMANCHE RIDER
THE ways of disposing of the Indian dead are many. In some places ground sepulture is common; in others, the corpses are placed in trees. South Americans mummified their dead, and cremation was not unknown. Enemies gave no thought to those that they had slain, after plucking off their scalps as trophies, though they sometimes added the indignity of mutilation in killing.
Sachem's Head, near Guilford, Connecticut, is so named because Uncas cut a Pequot's head off and placed it in the crotch of an oak that grew there. It remained withering for years. It was to save the body of Polan from such a fate, after the fight on Sebago Lake in 1756, that his brothers placed it under the root of a sturdy young beech that they had pried out of the ground. He was laid in the hollow in his war-dress, with silver cross on his breast and bow and arrows in his hand; then, the weight on the trunk being released, the sapling sprang back to its place and afterward rose to a commanding height, fitly marking the Indian's tomb. Chief Blackbird, of the Omahas, was buried, in accordance with his wish, on the summit of a bluff near the upper Missouri, on the back of his favorite horse, fully equipped for travel, with the scalps that he had taken hung to the bridle.
When a Comanche dies he is buried on the western side of the camp, that his soul may follow the ​setting sun into the spirit world the speedier. His bow, arrows, and valuables are interred with him, and his best pony is killed at the grave that he may appear among his fellows in the happy hunting-grounds mounted and equipped. An old Comanche who died near Fort Sill was without relatives and poor, so his tribe thought that any kind of a horse would do for him to range upon the fields of paradise. They killed a spavined old plug and left him. Two weeks from that time the late unlamented galloped into a camp of the Wichitas on the back of a lop-eared, bob-tailed, sheep-necked, ring-boned horse, with ribs like a grate, and said he wanted his dinner. Having secured a piece of meat, formally presented to him on the end of a lodge-pole, he offered himself to the view of his own people, alarming them by his glaring eyes and sunken cheeks, and told them that he had come back to haunt them for a stingy, inconsiderate lot, because the gate-keeper of heaven had refused to admit him on so ill-conditioned a mount. The camp broke up in dismay. Wichitas and Comanches journeyed, en masse, to Fort Sill for protection, and since then they have sacrificed the best horses in their possession when an unfriended one journeyed to the spirit world.
# Waste Land

* Search for titles containing or beginning with: "Waste Land"
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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.
* "Waste Land", a poem by Madison Julius Cawein
* "The Waste Land", a poem by T. S. Eliot
# The Waste Land

* The Waste Land (1922)
* "The Waste Land", in Poems (1926)
# West v. Barnes (2 U.S. 401)

* related portals: Supreme Court of the United States
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2 U.S. (2 Dallas) 401 (1791)
Supreme Court of the United States
2 U.S. 401
West, Plf. in Err. v. Barnes, et al.
Argued: August 2, 1791 --- Decided: August 3, 1791
​ On the first day of the term, Bradford presented to the court, a writ, purporting to be a writ of error, issued out of the office of the clerk of the circuit court for Rhode Island district, directed to that court, and commanding a return of the judgment and proceedings rendered by them in this cause: And thereupon he moved for a rule, that the defendant rejoin to the errors assigned in this cause.
Barnes, one of the defendants, (a counsellor of the court), objected to the validity of the writ, that it had issued out of the wrong office; and, after argument,
Motion refused.
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).
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# European Elegies/Index of Languages

INDEX OF LANGUAGES
(Numbers refer to poems, not to pages.)
| Albanian, 55. Anglo-Saxon, 45. Basque, 17. Breton, 20. Bulgarian, 15. Catalan, 43, 61, 91. Czech, 39, 40, 49, 95. Danish, 80, 98, 99. Dutch, 72. Erse, 67. Estonian, 83. Finnish, 19, 32, 70, 84, 92, 96. Flemish, 36. French, 14, 18, 42, 71, 73, 75, 90. Frisian, 53. Gaelic, 77. German, 9, 12, 60, 93. Greek, 47, 94. Icelandic, 25, 68. Italian, 10, 27, 30, 54, 59. Lappish, 48. Latin, 1, 29, 35. Lettish, 88. Lithuanian, 82. Magyar, 79. | Middle English, 8. Middle High German, 37. Norwegian, 63, 78, 97. Old French, 81. Old High German, 38. Old Icelandic, 56. Old Irish, 24. Old Spanish, 34. Old Welsh 62. Plattdeutach, 36. Polish, 3, 22, 74. Portuguese, 4, 41, 44, 46, 76. Provençal, 85. Rhaetoromanic, 69. Romaic, 5, 6, 66. Romany, 52. Rumanian, 26, 58. Russian, 28, 57, 64, 87, 39. Serbo-Croatian, 33, 86. Slovak, 18. Slovene, 7, 21, 65. Spanish, 2, 31. Swedish, 23, 50, 100. Ukrainian, 52. Welsh, 11. |
# The Farmingdale Post/1925/Mr. And Mrs. Jarvis Lattin Move To Florida

* related portals: Jarvis Andrew Lattin, Mary Jane Puckett
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Jarvis Andrew Lattin (1853-1941) in The Farmingdale Post on June 19, 1925. Jarvis Andrew Lattin moved his family to Santa Barbara on the Isle of Pines in 1909.
Mr. And Mrs. Jarvis Lattin Move To Florida.
Mr. and Mrs. Jarvis Lattin have moved from Santabarbara the Isle of Pines to Lake Helen, Florida where they have bought a nice place. The town has about 1,500 people and the house has all conveniences. The roads are good, and there is a good school, and four churches, electric light plant, ice plant, a large saw and planing mill, and brick yards. Mr. Lattin is enjoying the cool evenings, There are no mosquitoes or other insects. One day last week he had a trout for dinner out a stream there near a large lake. Mr. and Mrs. Lattin left Farmingdale a few years ago. Their daughter Mrs. Alfred Poole, paid them a visit last year to the Isle of Pines.
This work is in the public domain in the United States because it was published before January 1, 1929.
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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# Springfield Republican/1937/Mrs. Agnes D. Lattin

* related portals: Agnes M. Thornhill, Jarvis Andrew Lattin
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Agnes M. Thornhill (1860-1937) in the Springfield Republican on March 28, 1937.
Mrs. Agnes D. Lattin
Word has been received from Lake Helen, Florida, that Mrs. Agnes Dimock Lattin, 76, formerly of Palmer, died Friday night at the Deland hospital after a short illness. Besides her husband she leaves one son, Stanley K. Dimock, and two grandchildren, Edith and Stanley Jr., all of Springfield. Burial will be in Oak Knoll cemetery, Palmer.
This work is in the public domain in the United States because it was legally published within the United States (or the United Nations Headquarters in New York subject to Section 7 of the United States Headquarters Agreement) before 1964, and copyright was not renewed.
* For Class A renewal records (books only) published between 1923 and 1963, check the Stanford University Copyright Renewal Database.
* For other renewal records of publications between 1922–1950, see the University of Pennsylvania copyright records.
* For all records since 1978, search the U.S. Copyright Office records.
Works could have had their copyright renewed between January 1st of the 27th year after publication or registration and December 31st of the 28th year. As this work's copyright was not renewed, it entered the public domain on January 1st of the 29th year.
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.
It is imperative that contributors ascertain that there is no evidence of a copyright renewal before using this license. Failure to do so will result in the deletion of the work as a copyright violation.
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