OpenLLM-France/wikimedia huggingface dataset:
# The English and Scottish Popular Ballads/Part 9/Chapter 298

"O WHARE hae ye been, Peggy? O whare hae ye been?" "I the garden amang the gilly-flowrs, Atween twal hours and een."
"Ye've na been there your leen, Peggy, Ye've na been there your leen; Your father saw you in Jamie's arms, Atween twal hours and een."
"Tho my father saw me in Jamie's arms, He'll see me there again; For I will sleep in Jamie's arms When his grave's growin green."
"Your Jamie is a rogue, Peggy, Your Jamie is a loun, For trysting out our ae dochter, And her sae very young."
"Lay no the wyte on Jamie, mither, The blame a' lies on me; For I will sleep in Jamie's arms When your een winna see."
Now she has to her ain bouer gane; He was waiting there him leen: "I'm blythe to see ye, Jamie, here, For we maunna meet again."
She's tane the wine-glass in her hand, Pourd out the wine sae clear; Says, Here's your health and mine, Jamie, And we maun meet na mair.
She has tane him in her arms twa, And gien him kisses five; Says, Here's your health and mine, Jamie, I wish weel mote ye thrive.
"Your father has a bonnie cock, Divides the nicht and day, And at the middle watch o the nicht In greenwud ye'll meet me."
Whan bells war rung, and mass was sung, And a' men boun for bed, She's kilted up her green claithing, And met Jamie in the wud.
Whan bells war rung, and mass was sung, About the hour o twa, It's up bespak her auld father, Says, Peggy is awa!
"Ga saddle to me the black, the black, Ga saddle to me the grey;" But ere they wan to the tap o the hill The wedding was a' bye.
# Arizona Republic/1954/John Lindauer

John Howard Lindauer (1904-1954) in Arizona Republic on 1 June 1954.
John Lindauer
Funeral services for John Lindauer, 44, who died Saturday in a local hospital, will be at 2 p.m. today in the Lundberg-Hansen Sunnyslope Chapel. The Rev. Paul D. Urbano will officiate. Cremation will follow. Mr. Lindauer, born in New Jersey, was an electrical engineer for the Radio Corporation of America at its plant in Bloomfield, New Jersey from 1942 until 1949. He came to Sunnyslope five years ago and resided at 1429 E. Desert Park. He is survived by his wife, Louise, two sons, John and Ted, and a daughter, Ruth, all of Sunnyslope; his mother, Mrs. Jean Lindauer of Cincinnati, Ohio; a brother and two sisters.
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.
Public domainPublic domainfalsefalse
# The Poetical Works of Robert Burns/I'll ay ca' in by yon Town

I'LL AY CA' IN BY YON TOWN.
# I'll ay ca' in by yon Town

* "I'll aye ca' in by yon town", in Four Scottish songs (n.d.), a chapbook printed in Falkirk
* "I'll aye ca' in by yon Town", in Burns' Popular Songs (n.d.), a chapbook printed in Paisley
* "I'll aye ca' in", in The Book of Scottish Song (1843), edited by Alexander Whitelaw
* "I'll ay ca' in by yon Town", in The Poetical Works of Robert Burns (1887), edited by Alexander Smith
# Four Scottish songs/I'll aye ca' in by yon town

I'll aye ca' in by yon town.
I'll ay ca' in by yon town, And by yon garden green again; I'll ay ca' in by yon town. And see my bonny Jean again.
There's nane shall ken, there's nane shall guess, What brings me back the gate again, But she, my fairest faithfu' lass, And stowlins we shall meet again.
She'll wander by the aiken tree, When trystin-time drews near again; And when her lovely form I see, O haith, she's doubly dear again!
I'll ay ca' in by yon town, And by yon garden green again; I'll ay ca' in by yon town, And see my bonny Jean again.
# Burns' Popular Songs/I'll aye ca' in by yon Town

I'll aye ca' in by yon Town.
# The Book of Scottish Song/I'll aye ca' in

I'll aye ca' in.
[Composed by Burns, in honour of his Jean. The title of the tune is, "I'll gang nae mair to yon toun," being the first line of an old ballad, beginning,
"I'll gang nae mair to yon toun, O, never a' my life again; I'll ne'er gae back to yon toun, To seek anither wife again."
This tune appears so far back as in Oswald's Caledonian Pocket Companion. It was observed to be a great favourite with George IV. during his visit to Edinburgh in 1822.]
I'll aye ca' in by yon toun, And by yon garden green again; I'll aye ca' in by yon toun, And see my bonnie Jean again.
There's nane shall ken, there's nane shall guess, What brings me back the gate again, But she, my fairest faithfu' lass; And stowlins we shall meet again.
She'll wander by the aiken tree, When trystin time draws near again; And when her lovely form I see, O haith, she's doubly dear again.
I'll aye ca' in by yon toun, And by yon garden green again; I'll aye ca' in by yon toun, And see my bonnie Jean again.
# The Poetical Works of Robert Burns/Prayer for Mary

PRAYER FOR MARY.
TUNE—'BLUE BONNETS.'
# Ad Fontium Nymphas

After the Robert Herrick poem "To the Water Nymphs Drinking at the Fountain"
* "Ad Fontium Nymphas", published in The Knickerbocker Gallery (1855)
* "Ad Fontium Nymphas", published in Anacreontics (1872)
* "To the Nymphs of the Fountain" Wikisource English-language translation from Latin
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 Knickerbocker Gallery/Ad Fontium Nymphas

Translation Available.
Layout 2
Ad Fontium Nymphas.
By C. A. B.
# Myths and Legends of California and the Old Southwest/The Flood and the Theft of Fire

THE FLOOD AND THE THEFT OF FIRE
Tolowa (Del Norte Co., Cal.)
A LONG time ago there came a great rain. It lasted a long time and the water kept rising till all the valleys were submerged, and the Indian tribes fled to the high lands. But the water rose, and though the Indians fled to the highest point, all were swept away and drowned—all but one man and one woman. They reached the very highest peak and were saved. These two Indians ate the fish from the waters around them.
Then the waters subsided. All the game was gone, and all of the animals. But the children of these two Indians, when they died, became the spirits of deer and bear and insects, and so the animals and insects came back to the earth again.
The Indians had no fire. The flood had put out all the fires in the world. They looked at the moon and wished they could secure fire from it. Then the Spider Indians and the Snake Indians formed a plan to steal fire. The Spiders wove a very light balloon, and fastened it by a long rope to the earth. Then they ​climbed into the balloon and started for the moon. But the Indians of the Moon were suspicious of the Earth Indians. The Spiders said, "We came to gamble." The Moon Indians were much pleased and all the Spider Indians began to gamble with them. They sat by the fire.
Then the Snake Indians sent a man to climb up the long rope from the earth to the moon. He climbed the rope, and darted through the fire before the Moon Indians understood what he had done. Then he slid down the rope to earth again. As soon as he touched the earth, he travelled over the rocks, the trees, and the dry sticks lying upon the ground, giving fire to each. Everything he touched contained fire. So the world became bright again, as it was before the flood.
When the Spider Indians came down to earth again, they were immediately put to death, for the tribes were afraid the Moon Indians might want revenge.
# Myths and Legends of California and the Old Southwest/The Men of the Early Times

THE MEN OF THE EARLY TIMES
Zuni (New Mexico)
EIGHT years was but four days and four nights when the world was new. It was while such days and nights continued that men were led out, in the night-shine of the World of Seeing. For even when they saw the great star, they thought it the Sun-father himself, it so burned their eye-balls.
Men and creatures were more alike then than now. Our fathers were black, like the caves they came from; their skins were cold and scaly like those of mud creatures; their eyes were goggled like an owl's; their ears were like those of cave bats; their feet were webbed like those of walkers in wet and soft places; they had tails, long or short, as they were old or young. Men crouched when they walked, or crawled along the ground like lizards. They feared to walk straight, but crouched as before time they had in their cave worlds, that they might not stumble or fall in the uncertain light.
When the morning star arose, they blinked excessively when they beheld its brightness and cried out
Courtesy of the Smithsonian Institution
Zuni Sand Altar in Kiva of the North
Interior of a Pueblo Zuni House
​that now surely the Father was coming. But it was only the elder of the Bright Ones, heralding with his shield of flame the approach of the Sun-father. And when, low down in the east, the Sun-father himself appeared, though shrouded in the mist of the world-waters, they were blinded and heated by his light and glory. They fell down wallowing and covered their eyes with their hands and arms, yet ever as they looked toward the light, they struggled toward the Sun as moths and other night creatures seek the light of a camp fire. Thus they became used to the light. But when they rose and walked straight, no longer bending, and looked upon each other, they sought to clothe themselves with girdles and garments of bark and rushes. And when by walking only upon their hinder feet they were bruised by stone and sand, the plaited sandals of yucca fibre.
# Myths and Legends of California and the Old Southwest/The Gods and the Six Regions

THE GODS AND THE SIX REGIONS
IN ancient times, Po-shai-an-ki-a, the father of the sacred bands, or tribes, lived with his followers in the city of Mists, the Middle Place, guarded by six warriors, the prey gods. Toward the North, he was guarded by Long Tail, the mountain lion; West by Clumsy Foot, the bear; South by Black-Mark Face, the badger; East by Hang Tail, the wolf; above by White Cap, the eagle; below by Mole.
So when he was about to go forth into the world, he divided the earth into six regions: North, the Direction of the Swept or Barren Plains; West, the Direction of the Home of the Waters; South, the Place of the Beautiful Red; East, the Direction of the Home of Day; upper regions, the Direction of the Home of the High; lower regions, the Direction of the Home of the Low.
Putnam & Valentine
Yuma Indians
# Myths and Legends of California and the Old Southwest/How Old Man Above Created the World

HOW OLD MAN ABOVE CREATED THE WORLD
Shastika (Cal.)
LONG, long ago, when the world was so new that even the stars were dark, it was very, very flat, Chareya, Old Man Above, could not see through the dark to the new, flat earth. Neither could he step down to it because it was so far below him. With a large stone he bored a hole in the sky. Then through the hole he pushed down masses of ice and snow, until a great pyramid rose from the plain. Old Man Above climbed down through the hole he had made in the sky, stepping from cloud to cloud, until he could put his foot on top the mass of ice and snow. Then with one long step he reached the earth.
The sun shone through the hole in the sky and began to melt the ice and snow. It made holes in the ice and snow. When it was soft, Chareya bored with his finger into the earth, here and there, and planted the first trees. Streams from the melting snow watered the new trees and made them grow. Then he gathered the leaves which fell from the trees and blew upon them. ​ They became birds. He took a stick and broke it into pieces. Out of the small end he made fishes and placed them in the mountain streams. Of the middle of the stick, he made all the animals except the grizzly bear. Frem the big end of the stick came the grizzly bear, who was made master of all. Grizzly was large and strong and cunning. When the earth was new he walked upon two feet and carried a large club. So strong was Grizzly that Old Man Above feared the creature he had made. Therefore, so that he might be safe, Chareya hollowed out the pyramid of ice and snow as a tepee. There he lived for thousands of snows. The Indians knew he lived there because they could see the smoke curling from the smoke hole of his tepee. When the pale-face came, Old Man Above went away. There is no longer any smoke from the smoke hole. White men call the tepee Mount Shasta.
Putnam & Valentine
"When the White Man came . . ."
Putnam & Valentine
"Great Towns Built in the Heights" (Castle of Montezuma)
# Myths and Legends of California and the Old Southwest/Legend of the Flood

LEGEND OF THE FLOOD
Ashochimi (Coast Indians, Cal.)
LONG ago there was a great flood which destroyed all the people in the world. Only Coyote was saved. When the waters subsided, the earth was empty. Coyote thought about it a long time.
Then Coyote collected a great bundle of tail feathers from owls, hawks, eagles, and buzzards. He journeyed over the whole earth and carefully located the site of each Indian village. Where the tepees had stood, he planted a feather in the ground and scraped up the dirt around it. The feathers sprouted like trees, and grew up and branched. At last they turned into men and women. So the world was inhabited with people again.
# Myths and Legends of California and the Old Southwest/The Birds and the Flood

THE BIRDS AND THE FLOOD
Pima (Arizona)
ONCE upon a time, when all the earth was flooded, two birds were hanging above the water. They were clinging to the sky with their beaks. The larger bird was gray with a long tail and beak, but the smaller one was the tiny bird that builds a nest shaped like an olla, with only a very small opening at the top. The birds were tired and frightened. The larger one cried and cried, but the little bird held on tight and said, "Don't cry. I'm littler than you are, but I'm very brave."
Putman & Valentine
Grand Cañon of the Colorado
Department of Botanical Research of the Carnegie Institution of Washington
The Sands of the Desert
# Myths and Legends of California and the Old Southwest/Legend of the Flood in Sacramento Valley

LEGEND OF THE FLOOD IN SACRAMENTO VALLEY
Maidu (near Sacramento Valley, Cal.)
LONG, long ago the Indians living in Sacramento Valley were happy. Suddenly there came the swift sound of rushing waters, and the valley became like Big Waters, which no man can measure. The Indians fled, but many slept beneath the waves. Also the frogs and the salmon pursued them and they ate many Indians. Only two who fled into the foothills escaped. To these two, the Great Man gave many children, and many tribes arose. But one great chief ruled all the nation. The chief went out upon a wide knoll overlooking Big Waters, and he knew that the plains of his people were beneath the waves. Nine sleeps he lay on the knoll, thinking thoughts of these great waters. Nine sleeps he lay without food, and his mind was thinking always of one thing: How did this deep water cover the plains of the world?
At the end of nine sleeps he was changed. He was not like himself. No arrow could wound him. He was like Great Man for no Indian could slay him. Then
Putnam & Valentine
". . . so that the waters on the plains flower into big Waters"
(Golden Gate)
Putnam & Valentine
Fallen Leaf Lake
​he spoke to Great Man and commanded him to banish the waters from the plains of his ancestors. Great Man tore a hole in the mountain side, so that the waters on the plains flowed into Big Waters. Thus the Sacramento River was formed.
# The Scarlet Letter

The Scarlet Letter is a romance novel published in 1850 by Nathaniel Hawthorne, and it is generally considered to be Hawthorne's masterpiece. Themes of grace, legalism, and guilt are explored throughout the book.
* The Scarlet Letter (1850), 1st edition, Boston: Ticknor, Reed, and Fields. IA
* The Scarlet Letter (1850), 2nd edition, Boston: Ticknor, Reed, and Fields. With added Preface
** republished 1864, Boston: Ticknor and Fields IA
** republished„ 1866, Boston: Ticknor and Fields„ IA
** republished„ 1866, London: Bell & Daldy IA
** republished„ 1871, Boston: James R. Osgood and Company IA
** Illustrated (1877) IA
*** republished 1878 IA
** Bundled with The Blithedale Romance (1879), Boston: Houghton, Osgood and Company IA

## Adaptations
### Stage

* The Scarlet Letter: A Dramatic Composition (George Parsons Lathrop, 1897) IA
* The Scarlet Stigma: A Drama in Four Acts (James Edgar Smith, 1899) IA

### Film

* The Scarlet Letter (1926) , directed by Victor Sjöström
* The Scarlet Letter (1934) , directed by Robert G. Vignola
# The Heart Of Kentucky/Foreword

The early history of Kentucky, during its formative period, is replete with picturesque and thrilling incidents which enchain the attention of even the most casual reader, naturally so, since at the’ time of their enactment they attracted and held the attention of the civilized world.
Prominent among such periods was the decade extending from 1816 to 1826, when the State was almost rent in twain by two political factions, the outgrowth of a memorable monetary derangement disturbing the finances of the State. This financial disturbance led to the passage by the Legislature of relief laws, which gave rise to the most violent and embittered civil conflict that has ever occurred in this country within a single State. The situation became acute. The “Relief” and “Anti-Relief,” ‘“The Old” and “New Court,’’ battles were fought on the stump, in the taverns, on the streets, and in the privacy of the homes—so great was the financial stress and its attendant political rancor.
The excitement became intense; its counterpart only to be found in Paris, when, in the bursting of “The Mississippi Bubble,” John Law became the victim of the extravagances and cupidity of the dissolute Regent Louis Philippe.
During this tense situation was enacted a tragedy which created a most profound sensation throughout the country. The historian makes bare mention of it, no motive is assigned, and no side lights are thrown upon the facts contained in the simple annals of the State.
This absence of all detail seems strangely significant of an underlying mystery. The unraveling of this mystery has suggested this story of “The Heart of Kentucky.”
# Three Books of Occult Philosophy

Three Books of Occult Philosophy, or Of Magick (Latin: De Occulta Philosophia libri tres) is Heinrich Cornelius Agrippa's study of Occult Philosophy, widely acknowledged as a seminal work of Renaissance philosophy concerning the powers of ritual magic and its relationship with religion. It was first published in Latin in 1533, although manuscripts circulated earlier.
THREE BOOKS OF Occult Philosophy,
WRITTEN BY Henry Cornelius Agrippa, OF NETTESHEIM,
Counseller to Charles the Fifth, Emperor of Germany: AND Iudge of the Prerogative Court.
Translated out of the Latin into the English Tongue, By J.F.
London: Printed by R.W. for Gregory Moule, and are to be sold at the Sign of the three Bibles neer the West-end of Pauls. 1651.
An Index of all the Chapters which are contained in this Work.
Book I.
Book II
CHAP. I.
Book III.
CHAP. I.
FINIS.
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# BSD License

The text of the license is considered to be in the public domain and thus may be modified without restriction. To suit the needs of a particular individual or organization, one should switch out the terms 'Regents of the University of California', 'University of California, Berkeley', and 'Regents' with their own name.
Copyright © 1998, Regents of the University of California
All rights reserved.
Redistribution and use in source and binary forms, with or without modification, are permitted provided that the following conditions are met:
* Redistributions of source code must retain the above copyright notice, this list of conditions and the following disclaimer.
* Redistributions in binary form must reproduce the above copyright notice, this list of conditions and the following disclaimer in the documentation and/or other materials provided with the distribution.
* Neither the name of the University of California, Berkeley nor the names of its contributors may be used to endorse or promote products derived from this software without specific prior written permission.
THIS SOFTWARE IS PROVIDED BY THE REGENTS AND CONTRIBUTORS "AS IS" AND ANY EXPRESS OR IMPLIED WARRANTIES, INCLUDING, BUT NOT LIMITED TO, THE IMPLIED WARRANTIES OF MERCHANTABILITY AND FITNESS FOR A PARTICULAR PURPOSE ARE DISCLAIMED. IN NO EVENT SHALL THE REGENTS AND CONTRIBUTORS BE LIABLE FOR ANY DIRECT, INDIRECT, INCIDENTAL, SPECIAL, EXEMPLARY, OR CONSEQUENTIAL DAMAGES (INCLUDING, BUT NOT LIMITED TO, PROCUREMENT OF SUBSTITUTE GOODS OR SERVICES; LOSS OF USE, DATA, OR PROFITS; OR BUSINESS INTERRUPTION) HOWEVER CAUSED AND ON ANY THEORY OF LIABILITY, WHETHER IN CONTRACT, STRICT LIABILITY, OR TORT (INCLUDING NEGLIGENCE OR OTHERWISE) ARISING IN ANY WAY OUT OF THE USE OF THIS SOFTWARE, EVEN IF ADVISED OF THE POSSIBILITY OF SUCH DAMAGE.
The copyright holder of this work allows anyone to use it for any purpose, provided that the following conditions are met:
* Redistributions of source code must retain the above copyright notice, this list of conditions and the following disclaimer.
* Redistributions in binary form must reproduce the above copyright notice, this list of conditions and the following disclaimer in the documentation and/or other materials provided with the distribution.
* Neither the name of the University of California, Berkeley nor the names of its contributors may be used to endorse or promote products derived from this software without specific prior written permission..
Please check that the conditions given above are compliant to the Wikisource copyright policy. Most importantly, derivative work and commercial use must be allowed.
Public domainPublic domainfalsefalse
# Barter (Rowland)

* information about this edition
* sister projects: Wikidata item
As serialized in The Saturday Evening Post, 6 Dec 1924 to 10 Jan 1925. Some illustrations of the microfilm scans were unusable.
BARTER
By HENRY C. ROWLAND
ILLUSTRATED BY ANTON OTTO FISCHER
* Part I 06 Dec 1924
* Part II 13 Dec 1924
* Part III 20 Dec 1924
* Part IV 27 Dec 1924
* Part V 03 Jan 1925
* Part VI 10 Jan 1925
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 1933, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 90 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 Yellow Book/Volume 8/Two Sonnets

Two Sonnets
By Maurice Baring
# Axiochus (Plato)

* related portals: Ancient Greek philosophy
* sister projects: Wikipedia article
Ἀξίοχος (Axiochus} is a a Socratic dialogue attributed to Plato, but which has been considered spurious for over 400 years.
English-language translations of Ἀξίοχος include:
* Axiochus, trans. by Edmund Spenser (1592) (transcription project)
** Axiochus (Modernized), modernized by Wikisource
* Axiochus, trans. by Phillipe de Mornray (1607) ,
* Axiochus, trans. by George Burges (1854)