OpenLLM-France/wikimedia huggingface dataset:
# Old French Fairy Tales/Blondine, Bonnie-Biche, and Beau-Minon/The Tortoise

THE TORTOISE
ONE day Blondine was seated at the entrance of her hut, musing sadly as usual, thinking of her lost friends and of her father, when she saw before her an enormous Tortoise.
"Blondine," said the Tortoise, "if you will place yourself under my protection, I will conduct you out of this forest."
"And why, Madam Tortoise, should I seek to leave this forest? Here I caused the death of my friends and here I wish to die."
"Are you very certain of their death, Blondine?"
"What do you mean? Is it possible I may be deceived? But, no; I saw the ruins of their castle. The Parrot and the Toad assured me of their death. You are kind and good and ​wish to console me without doubt but, alas! I do not hope to see them again. If they still lived they would not have left me alone with the frightful despair of having caused their death."
"But how do you know, Blondine, that this seeming neglect is not forced upon them? They may now be subjected to a power greater than their own. You know, Blondine, that a true repentance will obtain pardon for many crimes."
"Ah ! Madam Tortoise, if they still live, if you can give me news of them, if you can assure me that I need no longer reproach myself with their death, assure me that I shall one day see them again, there is no price which I will not gladly pay to merit this great happiness."
"Blondine, I am not permitted to disclose to you the fate of your friends but if you have the courage to mount on my back, remain there for six months and not address a single question to me during the journey, I will conduct you to a place where all will be revealed."
"I promise all that you ask, Madam Tortoise, provided I can only learn what has become of my friends."
"Take care, Blondine! reflect well. Six months without descending from my back and without asking me a single question! When once you have accepted the conditions, when we have commenced our journey, if you have not the courage to endure to the end, you will remain eternally in the power of the enchanter, Perroquet, and his sister Rose ​and I cannot even continue to bestow upon you the little assistance to which you owe your life during the last six months."
"Let us go, Madam Tortoise let us be off, immediately. I prefer to die of hunger and fatigue rather than of grief and uncertainty. Your words have brought hope to my poor heart, and I have courage to undertake even a more difficult journey than that of which you speak."
"Let it be according to your wish, Blondine. Mount my back. Fear neither hunger nor thirst nor cold nor sunshine nor any accident during our long journey. As long as it lasts you shall not suffer from any inconvenience."
Blondine mounted on the back of the Tortoise. "Now, silence!" said she; "and not one word till we have arrived and I speak to you first."
# Old French Fairy Tales/Blondine, Bonnie-Biche, and Beau-Minon/Blondine's Awakening-Beau-Minon

BLONDINE'S AWAKENING—BEAU-MINON
BLONDINE slept calmly all night; no ferocious beast came to trouble her slumbers. She did not suffer from the cold and awakened at a late hour in the morning. She rubbed her eyes, much surprised to see herself surrounded by trees, in place of being in her own room in the palace, and upon her own bed.
She called her nurse and a soft mewing was the only response. Astonished and almost frightened, she looked around and saw at her feet a superb white cat, looking gently upon her and continuing to mew plaintively.
"Ah! pretty puss! how beautiful you are!" cried Blondine, placing her little hand caressingly upon the soft fur, white as snow. "I am so happy to see you, pretty puss, for ​you will conduct me to your home. I am indeed very hungry and I have not the strength to walk much further without food."
Blondine had scarcely uttered these words, when the white pussy mewed again and pointed with her little paw to a small package lying near her, wrapped neatly in fine white linen. She opened the parcel and found it contained bread and butter which she found delicious. She gave the crumbs to pussy, who munched them with seeming delight.
When they had finished their simple meal, Blondine leaned over towards her little companion, and said, caressingly:
"Thanks, pretty puss, for the breakfast you have given me. Now, can you conduct me to my papa, who is certainly in despair because of my absence?"
Pussy, whom Blondine named Beau-Minon, shook her head and mewed plaintively.
"Ah! you understand me, Beau-Minon" said Blondine. "I entreat you to have pity upon me and lead me to some house before I perish with hunger, cold and terror in this vast forest!"
Beau-Minon looked at the princess fixedly and made a sign with her little graceful white head which seemed to say, "I understand you." She rose, advanced a few steps and paused to see if Blondine followed her.
"I am here, Beau-Minon; I am following you gladly," ​said Blondine; "but how can we pass through these bushy thickets? I see no path."
Beau-Minon made no reply but sprang lightly into the thicket which opened of itself to allow Blondine and Beau-Minon to pass, and then closed up immediately.
Blondine walked on for about half an hour. As she advanced, the forest became lighter, the grass was finer and the flowers more abundant. She saw many pretty birds singing melodiously and graceful squirrels, bounding along the branches of the trees.
Blondine, who had no doubt that she was about to leave the forest and see her dear father again, was enchanted with all that she saw; she wished to pause and gather the lovely wild flowers; but Beau-Minon advanced steadily and mewed plaintively whenever Blondine relaxed her speed.
In about an hour Blondine perceived an elegant castle. Beau-Minon led her to the gilded grating. However, Blondine did not know how to enter. There was no bell and the gate was closed. Beau-Minon had disappeared and Blondine was once more alone.
# Old French Fairy Tales/Blondine, Bonnie-Biche, and Beau-Minon/The Forest of Lilacs

THE FOREST OF LILACS
WHEN Blondine entered the forest she commenced gathering the beautiful branches of lilacs. She rejoiced in their profusion and delighted in their fragrance.
As she made her selection, it seemed to her that those which were more distant were still more beautiful so she emptied her apron and her hat, which were both full and filled them again and again.
Blondine had been thus busily occupied for about an hour. She began to suffer from the heat and to feel great fatigue. She found the branches of lilacs heavy to carry and thought it was time to return to the palace. She looked around and saw herself surrounded with lilacs. She called Gourmandinet but no one replied.
​"I have wandered further than I intended," said Blondine. "I will return at once, though I am very weary. Gourmandinet will hear me and will surely come to meet me."
Blondine walked on rapidly for some time but she could not find the boundaries of the forest.
Many times she called anxiously upon Gourmandinet but he did not respond and at last she became terribly frightened.
"What will become of me, all alone in this vast forest? What will my poor papa think when I do not return? And Gourmandinet, how will he dare go back to the palace without me? He will be scolded, perhaps beaten and all this is my fault because I would leave my carriage to gather lilacs? Unfortunate girl that I am! I shall die of hunger and thirst in this forest if the wolves do not eat me up this night."
Weeping bitterly, Blondine fell on the ground at the foot of a large tree. She wept a long time. At last her great fatigue mastered her grief. She placed her little head upon her bundle of lilacs, and slept peacefully.
# Norwegian Folktales

Norwegian Folktales (Norwegian: Norske folkeeventyr) is a collection of Norwegian folktales and legends by Peter Christen Asbjørnsen and Jørgen Moe. It is also known as Asbjørnsen and Moe, after the collectors.
English-language translations of Norske Folkeeventyr include:
# Norwalk Gazette/Newspaper article about runaway

* related portals: Miscellaneous material.
* sister projects: Wikidata item.
Norwalk Gazette, March 25, 1823. Source: c:File:Norwalk Gazette - 1823-03-25 - article Ranaway.jpg
Layout 2
RANAWAY [sic] from the subscriber on the 17th inst. an indented apprentice to the Shoemaking business by the name of Roswell Stevens, 17 years of age, about 5 feet 7 or 8 inches high, dark complexion. All persons are forbid harboring, trusting or employing said boy on penalty of the law. DANIEL CONLY.
New-Canaan. March 19th, 1822 [i.e. 1823]
This work was published in 1893 and is anonymous or pseudonymous due to unknown authorship. It is in the public domain in the United States as well as countries and areas where the copyright terms of anonymous or pseudonymous works are 130 years or less since publication.
Public domainPublic domainfalsefalse
# Norvell v. Illinois/Concurrence Harlan

* Court Documents
* Case Syllabus
* Opinion of the Court
* Concurring Opinion Harlan
* Dissenting Opinion Goldberg
United States Supreme Court
373 U.S. 420
Norvell v. Illinois
Argued: April 24, 1963. --- Decided: May 27, 1963
Mr. Justice HARLAN concurs in the result.
Mr. Justice GOLDBERG, with whom Mr. Justice STEWART joins, dissenting.

## Notes

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
# Norvell v. Illinois

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.

## Concurring Opinion

    Harlan

## Dissenting Opinion

    Goldberg
United States Supreme Court
373 U.S. 420
Norvell v. Illinois
Argued: April 24, 1963. --- Decided: May 27, 1963
Thomas P. Sullivan, Elmhurst, Ill., for petitioner.
William C. Wines, Chicago, Ill., for respondent.
Mr. Justice DOUGLAS delivered the opinion of the Court.

## Notes

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
# Norwegian Nitrogen Products Company v. United States

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
288 U.S. 294
Norwegian Nitrogen Products Company v. United States
Argued: Jan. 10, 11, 1933. --- Decided: Feb 6, 1933
[Syllabus from pages 294-296 intentionally omitted]
Messrs. Marion De Vries and Jesse P. Crawford, both of Washington, D.C., for petitioner.
The Attorney General, Messrs. Thomas D.Thacher, Sol. Gen., and Robert P. Reeder, both of Washington, D.C., for the United States.
Mr. Justice CARDOZO delivered the opinion of the Court.

## Notes

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
# Norwalk Gazette

daily newspaper based in Norwalk, Connecticut; published 1818-1899
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/Norwalk Gazette/

## External links

* http://www.norwalklib.org/index.aspx?NID=559
# Nicene and Post-Nicene Fathers: Series II/Volume II/Sozomen/Book I/Chapter 7

Chapter VII.—Concerning the Dispute between Constantine and Licinius his Brother-In-Law about the Christians, and how Licinius was conquered by Force and put to Death.
After this reverse, Licinius,
who had previously respected the Christians, changed his opinion, and ill-treated many of the priests who lived under his government; he also persecuted a multitude of other persons, but especially the soldiers. He was deeply incensed against the Christians on account of his disagreement with Constantine, and thought to wound him by their sufferings for religion, and besides, he suspected that the churches were praying and zealous that Constantine alone should enjoy the sovereign rule. In addition to all this, when on the eve of another battle with Constantine, Licinius, as was wont to be done, made a forecast of the expected war, by sacrifices and oracles, and, deceived by promises of conquest, he returned to the religion of the pagans.
The pagans themselves, too, relate that about this period he consulted the oracle of Apollo Didymus at Miletus, and received an answer concerning the result of the war from the demon, couched in the following verses of Homer:
“Much, old man, do the youths distress thee, warring against thee!
Feeble thy strength has become, but thy old age yet shall be hardy.”
From many facts it has often appeared to me that the teaching of the Christians is supported, and its advancement secured, by the providence of God; and not least from what then occurred; for at the very moment that Licinius was about to persecute all the churches under him, the war in Bithynia broke out, which ended in a war between him and Constantine, and in which Constantine was so strengthened by Divine assistance that he was victorious over his enemies by land and by sea. On the destruction of his fleet and army, Licinius threw himself into Nicomedia, and resided for some time at Thessalonica as a private individual, and was eventually killed there. Such was the end of one who, at the beginning of his reign, had distinguished himself in war and in peace, and who had been honored by receiving the sister of Constantine in marriage.

## Footnotes

* ↑ Cf. Soc. i. 3, 4, and especially various parts of Eus. V. C.
* ↑ Iliad,viii. 102.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Sozomen/Book II/Chapter 10

Chapter X.—Christians slain by Sapor in Persia.
In this manner the honorable life of Usthazanes was terminated, and when the intelligence was brought to Symeon in the prison, he offered thanksgiving to God on his account. The following day, which happened to be the sixth day of the week, and likewise the day on which, as immediately preceding the festival of the resurrection, the annual memorial of the passion of the Saviour is celebrated, the king issued orders for the decapitation of Symeon; for he had again been conducted to the palace from the prison, had reasoned most nobly with Sapor on points of doctrine, and had expressed a determination never to worship either the king or the sun. On the same day a hundred other prisoners were ordered to be slain. Symeon beheld their execution, and last of all he was put to death. Amongst these victims were bishops, presbyters, and other clergy of different grades. As they were being led out to execution, the chief of the Magi approached them, and asked them whether they would preserve their lives by conforming to the religion of the king and by worshiping the sun. As none of them would comply with this condition, they were conducted to the place of execution, and the executioners applied themselves to the task of slaying these martyrs. Symeon, standing by those who were to be slain, exhorted them to constancy, and reasoned concerning death, and the resurrection, and piety, and showed them from the sacred Scriptures that a death like theirs is true life; whereas to live, and through fear to deny God, is as truly death. He told them, too, that even if no one were to slay them, death would inevitably overtake them; for our death is a natural consequence of our birth. The things after those of this life are perpetual, and do not happen alike to all men; but as if measured by some rule, they must give an accurate account of the course of life here. Each one who did well, will receive immortal rewards and will escape the punishments of those who did the opposite. He likewise told them that the greatest and happiest of all good actions is to die for the cause of God. While Symeon was pursuing such themes, and like a household attendant, was exhorting them about the manner in which they were to go into the conflicts, each one listened and spiritedly went to the slaughter. After the executioner had despatched a hundred, Symeon himself was slain; and Abedechalaas and Anannias, two aged presbyters of his own church, who had been his fellow-prisoners, suffered with him.

## Footnotes

* ↑ The attempt to fix the date as Pagi, Ap. 21, 349, has no historical warrant; see Pagi, under 343 iii.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Sozomen/Book I/Chapter 4

Chapter IV.—Constantine commands the Sign of the Cross to be carried before him in Battle; an Extraordinary Narrative about the Bearers of the Sign of the Cross.
The emperor, amazed at the prophecies concerning Christ which were expounded to him by the priests, sent for some skillful artisans, and commanded them to remodel the standard called by the Romans Labarum,
to convert it into a representation of the cross, and to adorn it with gold and precious stones. This warlike trophy was valued beyond all others; for it was always wont to be carried before the emperor, and was worshiped by the soldiery. I think that Constantine changed the most honorable symbol of the Roman power into the sign of Christ, chiefly that by the habit of having it always in view, and of worshiping it, the soldiers might be induced to abandon their ancient forms of superstition, and to recognize the true God, whom the emperor worshiped, as their leader and their help in battle; for this symbol was always borne in front of his own troops, and was, at the command of the emperor, carried among the phalanxes in the thickest of the fight by an illustrious band of spearmen, of whom each one in turn took the standard upon his shoulders, and paraded it through the ranks. It is said that on one occasion, on an unexpected movement of the hostile forces, the man who held the standard in terror, placed it in the hands of another, and secretly fled from the battle. When he got beyond the reach of the enemy’s weapons, he suddenly received a wound and fell, while the man who had stood by the divine symbol remained unhurt, although many weapons were aimed at him; for the missiles of the enemy, marvelously directed by divine agency, lighted upon the standard, and the bearer thereof, although in the midst of danger, was preserved.
It is also asserted that no soldier who bore this standard in battle ever fell, through any dark calamity, such as is wont to happen to the soldiery in war, or was wounded, or taken prisoner.

## Footnotes

* ↑ Eus. V. C. i. 30, 31.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Sozomen/Book II
## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
* Chapter 15
* Chapter 16
* Chapter 17
* Chapter 18
* Chapter 19
* Chapter 20
* Chapter 21
* Chapter 22
* Chapter 23
* Chapter 24
* Chapter 25
* Chapter 26
* Chapter 27
* Chapter 28
* Chapter 29
* Chapter 30
* Chapter 31
* Chapter 32
* Chapter 33
* Chapter 34
# Nicene and Post-Nicene Fathers: Series II/Volume II/Sozomen/Book I/Chapter 5

Chapter V.—Refutation of the Assertion that Constantine became a Christian in consequence of the Murder of his son Crispus.
I am aware that it is reported by the pagans that Constantine, after slaying some of his nearest relations, and particularly after assenting to the murder of his own son Crispus, repented of his evil deeds, and inquired of Sopater,
the philosopher, who was then master of the school of Plotinus, concerning the means of purification from guilt. The philosopher—so the story goes—replied that such moral defilement could admit of no purification. The emperor was grieved at this repulse, but happening to meet with some bishops who told him that he would be cleansed from sin, on repentance and on submitting to baptism, he was delighted with their representations, and admired their doctrines, and became a Christian, and led his subjects to the same faith. It appears to me that this story was the invention of persons who desired to vilify the Christian religion. Crispus,
on whose account, it is said, Constantine required purification, did not die till the twentieth year of his father’s reign; he held the second place in the empire and bore the name of Cæsar and many laws, framed with his sanction in favor of Christianity, are still extant. That this was the case can be proved by referring to the dates affixed to these laws, and to the lists of the legislators. It does not appear likely that Sopater had any intercourse with Constantine whose government was then centered in the regions near the ocean and the Rhine; for his dispute with Maxentius, the governor of Italy, had created so much dissension in the Roman dominions, that it was then no easy matter to dwell in Gaul, in Britain, or in the neighboring countries, in which it is universally admitted Constantine embraced the religion of the Christians, previous to his war with Maxentius, and prior to his return to Rome and Italy: and this is evidenced by the dates of the laws which he enacted in favor of religion. But even granting that Sopater chanced to meet the emperor, or that he had epistolary correspondence with him, it cannot be imagined the philosopher was ignorant that Hercules, the son of Alcmena, obtained purification at Athens by the celebration of the mysteries of Ceres after the murder of his children, and of Iphitus, his guest and friend. That the Greeks held that purification from guilt of this nature could be obtained, is obvious from the instance I have just alleged, and he is a false calumniator who represents that Sopater taught the contrary.
I cannot admit the possibility of the philosopher’s having been ignorant of these facts; for he was at that period esteemed the most learned man in Greece.

## Footnotes

* ↑ Or Sosipater of Apamea. Cf. Eunap. V. S. (Ædesius).
* ↑ The earlier church historians, except Philost. H. E. ii. 4, are silent as to the cause of his death, while the pagan authorities speak freely, but variously; later Christian writers take their statements from the pagans. Cf. Eutrop. Brev. hist. Rom. x. 6.
# O thou eternal King most high

Also published with the title Feast of the Ascension, this translation of the Latin hymn Aeterne Rex altissime was first published in Caswall's Lyra Catholica, 1849.
* "Feast of the Ascension" in Catholic Hymns (1st ed.), 1853.
* "Feast of the Ascension" in Catholic Hymns (2nd ed.), 1860.
# O will I come/The Rosy Brier

THE ROSY BRIER.
Tune—I wish my love was in a mire.
O bonnie was yon rosy brier, That blooms sae far frae haunt o' man; And bonnie she, and ah how dear. It shaded frae the e'ening sun. Yon rosebuds in the morning dew, How pure amang the leaves sae green; But purer was the lover's vow They witness'd in their shade yestreen.
All in its rude and prickly bower, That crimson rose, how sweet and fair, But love is far a sweeter flower Amid life's thorny path is o'er. The pathless wild, and wimplin burn, Wi' Chloris in my arms be mine; And I the world, nor wish, nor scorn, Its joys and griefs alike resign.
# O thou whose face hath felt the Winter's wind

* "Sonnet", in The Poetical Works of John Keats (1884)
* "What the Thrush said", in The complete poetical works and letters of John Keats (1899), edited by Horace Elisha Scudder
# O will I come/Craigie-burn Wood

CRAIGIE-BURN WOOD.
Sweet fa's eve on Craigie-burn, And sweetly wakes the morrow. But a' the pride o' springs return Can yield me nocht but sorrow. I see the flowers and spreading trees, I hear the wild birds singing; But what a weary wight can please, And care his bosom ringing.
Fain, fain would I my griefs impart, Yet darena for your anger, But secret love will break my heart, If I conceal it langer. If thou refuse to pity me, If thou shalt love anither, When yon green leaves fade frae the tree, Around my grave they'll weather.