OpenLLM-France/wikimedia huggingface dataset:
# Kojiki (Chamberlain, 1882)/Section 36

[Sect. XXXVI.—The Deity Prince of Saruta at Azaka.]
Now when this Deity Prince of Saruta dwelt at Azaka, he went out fishing, and had his hand caught by a hirabu shell-fish, and was drowned in the brine of the sea. So the name by which he was called when he sank to the bottom was the Bottom-Touching-August-Spirit; the name by which he was called when the sea-water gurgled up was the Gurgling-Up-August-Spirit; the name by which he was called when the bubbles formed was the Bubble-Bursting-August-Spirit. Thereupon [Her Augustness the Heavenly-Alarming-Female], having escorted [back] the Deity Prince of Saruta, came back, and at once drove together all the things broad of fin and the things narrow of fin, and asked them, saying: “Will ye respectfully serve the august son of the Heavenly Deities?”—upon which all the fishes declared that they would respectfully serve him. Only the bèche-de-mer said nothing. Then Her Augustness the Heavenly-Alarming-Female spoke to the bèche-de-mer, saying: “Ah! this mouth is a mouth that gives no reply!”—and [with these words] slit the mouth with her stiletto. ​So at the present day the bèche-de-mer has a slit mouth. Wherefore [from august reign to] august reign, when the offerings of the first-fruits of Shima are presented [to the Emperor, a portion of them] is granted to the Duchesses of Saru.
* ↑ Etymology unknown.
* ↑ What species was denoted by this ancient name is not clear; but one of Motowori’s suggestions, to the effect that it may have been identical with the modern sarubo-gahi (a shell of the family Arcadæ, probably Area subcrenata), the origin of whose name would thus be traced up to the mythological age, is at least ingenious.
* ↑ Soko-doku-mi-tama.
* ↑ Tsubu-tatsu-mi-tama.
* ↑ Aha-saku-mi-tama. Saku might be translated by “opening,” “forming,” etc. It is the same word as that used to express the blossoming of a flower.
* ↑ The characters rendered “came back” are 還到. Motowori and Hirata believe 還 to be put erroneously for 罷, which would give the sense of “arrived there,” and would thus enable us to locate the episode of the fishes at Ise instead of in Hiuga, which would better suit the concluding clause of this Section narrating the participation of the Duchesses of Saru in the first-fruits of the province of Shima. If the word Shima however here means, not the province of that name, but simply “islands” in general, there is nothing to be gained by the proposed emendation, which has moreover no sanction from any text; and it may be added that no notice is to be found in any history of the custom here said to have existed.
* ↑ I.e. all the fishes both great and small.
* ↑ Literally, “small string-sword,” supposed to have been so called from its having been carried inside the garments, attached to the under-belt.
* ↑ The smallest of the Japanese provinces, situated to the East of Ise. The name signifies “island,” and it is possible that it ought here to be taken in that sense as a common noun.
# Kojiki (Chamberlain, 1882)/Section 39

[Sect. XXXIX.—The August Exchange of Luck.]
So His Augustness Fire-Shine was a prince who got his luck on the sea, and caught things broad of fin and things narrow of fin. His Augustness Fire-Subside was a prince who got his luck on the mountains, and caught things rough of hair and things soft of hair. Then His Augustness Fire-Subside said to his elder brother His Augustness Fire-Shine: “Let us mutually exchange, and use each other’s luck.” [Nevertheless,] though he thrice made the request, [his elder brother] would not accede [to it]; but at last with difficulty the mutual exchange was obtained. Then His Augustness Fire-Subside, undertaking the sea-luck, angled for fish, but never got a single fish; and moreover he lost the fish-hook in the sea. Thereupon his elder brother His Augustness Fire-Shine asked him for the fish-hook, saying: “A mountain-luck is a luck of its own, and a sea-luck is a luck of its own. Let each of us now restore [to the other] his luck.” To which the younger brother His Augustness Fire-Subside replied, saying: “As for thy ​fish-hook, I did not get a single fish by angling with it; and at last I lost it in the sea.” But the elder brother required it of him [the more] urgently. So the younger brother, breaking his ten grasp sabre that was augustly girded on him, made [of the fragments] five hundred fish hooks as compensation; but he would not take them. Again he made a thousand fish-hooks as compensation; but he would not receive them, saying: “I still want the real original fish-hook.”
* ↑ For the archaic Japanese word sachi, here rendered “luck,” there is no satisfactory English equivalent. Its original and most usual signification is “luck,” “happiness;” then that which a man is lucky in or skilful at,—his “forte;” and finally that which he procures by his luck or skill and the implements which he uses in procuring it. The exchange negociated below was doubtless that of the bow and arrows of one deity for the other deity’s fish-hook.
* ↑ I.e., “Some men are naturally good hunters, and others naturally good fishermen. Let us therefore restore to each other the implements necessary to the successful following of our respective avocations.”—The clause rendered “Let each of us now restore to the other his luck” is a little confused in the original; but the kana readings both old and new agree in interpreting it as has here been done.
* ↑ See Sect. VIII, Note 1.
# Kojiki (Chamberlain, 1882)/Section 41

[Sect. XLI.—Submission of His Augustness Fire-Shine.]
Hereupon [His Augustness Fire-Subside] gave the fish-hook [to his elder brother], exactly according to the Sea-Deity’s words of instruction. So thenceforward [the elder brother] became poorer and poorer, and, with renewed savage intentions, came to attack him. When he was about to attack [His Augustness Fire-Subside, the latter] put forth the tide-flowing jewel to drown him; on his expressing grief, he put forth the tide-ebbing jewel to save him. When he had thus been harrassed, he bowed his head, saying: “I henceforward will be Thine Augustness’s guard by day and night, and respectfully serve thee.” So down to the present day his various posturings when drowning are ceaselessly served up. ​
* ↑ I.e., “did humble obeisance by prostrating himself on the ground.” The Old Printed Edition has 稽白 instead of 稽首白, and the kana gloss kamugahe-matsu, i.e. “reflected and said”: but this reading, though interesting, is less good.
* ↑ Written with the humble character 僕, “servant.”
* ↑ I.e., “Prince Fire-Shine’s descendants the Hayabito (see Sect. XXXVIII, Note 11) still constantly perform before the Court dances and posturings symbolical of the antics which their divine ancestor went through for the amusement of his younger brother, after the latter had saved him from drowning. “One account” in the “Chronicles” relates these antics at full, telling us that they represented the straits to which he was put as the waters gradually rose higher and higher; and we learn from other passages in the same work and in the “Chronicles of Japan Continued” that the Hayabito did really down to historical times combine the office of Court Jesters with that of Imperial Guardsmen.
# Kojiki (Chamberlain, 1882)/Section 43

[Sect. XLIII.—The August Children of His Augustness Cormorant-Thatch-Meeting-Incompletely.]
His Augustness Heaven’s-Sun-Height-Prince-Wave-limit-Brave-Cormorant-Thatch-Meeting-Incompletely wedded his maternal aunt Her Augustness Jewel-Good-Princess, and begot august children named: His Augustness Five-Reaches; next His Augustness Boiled-Rice; next His Augustness August-Food-Master; next His Augustness Young-August-Food-Master, another name for whom is His Augustness Luxuriant-August-Food-Master, and another name is His Augustness Divine-Yamato-Ihare-Prince. So His Augustness August-Food-Master, treading on the crest of the waves, crossed over to the Eternal Land. His Augustness Boiled-Rice went into the Sea-Plain, it being his deceased mother’s land.
* ↑ Itsu-se-no-mikoto. The “reaches” are the reaches of a river; at least this seems the most natural view to take of the meaning of the name. Motowori and Moribe, however, consider it to be a corruption of idzu-shine, to which they assign the signification of “powerful rice.” Excepting for the fact of its bringing this name into harmony with the three that follow, and which all relate to food, there seems little to recommend so far-fetched a derivation.
* ↑ Ina-hi-no-mikoto. If Motowori’s derivation of the name from ina-ihi is correct, it might be rendered with greater exactness “Rice-Boiled-rice,” ine denoting rice in the husk and ihi the same when boiled.
* ↑ Mi-ke-nu-no-mikoto. This name has been translated in accordance with Motowori’s interpretation of the syllables that compose it.
* ↑ Waka-mi-ke-nu-no-mikoto. Conf. preceding Note.
* ↑ Toyo-mi-ke-nu-no-mikoto. Conf. Note 3.
* ↑ Kamu-yamato-ihare-biko-no-mikoto. Yamato being the name of the province where this prince, the first Emperor of the so-called “human age,” fixed his capital, it appropriately forms part of his name. For a discussion of the etymology of the word Yamato, see Sect. V, Note 26. Ihare, a word which is said to signify “assembling,” is the name of a village in that province.
* ↑ See Sect. XXVII, Note 12.
* ↑ See Sect. XII, Note 8.
# Kojiki (Chamberlain, 1882)/Section 50

[Sect. L.—Emperor Jim-mu (Part VII.—The Empire Pacified).]
So then His Augustness Nigi-hayabi waited on and said to the august child of the Heavenly Deity: “As I heard that [thou], the august child of the Heavenly Deity, hadst descended from Heaven, I have followed down to wait on thee.” Forthwith presenting to him the heavenly symbols, he respectfully served him. So His Augustness Nigi-hayabi wedded the Princess of Tomi, sister of the Prince of Tomi, ​and begot a child, His Augustness Umashi-ma-ji. (He was the ancestor of the Chiefs of the Warrior-Clan, of the Grandees of Hodzumi, and of the Grandees of the Neck-Clan.) So having thus subdued and pacified the savage Deities, and extirpated the unsubmissive people, [His Augustness Kama-yamato-ihare-biko] dwelt at the palace of Kashibara near Unebi, and ruled the Empire.
* ↑ The component parts of this name, rendered according to the analogy of that in Sect. XXXIII, Note 5, may be interpreted to signify “Plenty-Swift.” The genealogy of this god is not known.
* ↑ I.e., the swords, quivers, bows, and arrows mentioned in Sect. XXXIII, as having been brought down from Heaven by the divine attendants of the Emperor Jim-mu’s grandfather.
* ↑ Tomi-ya-bime. The syllable ya is inexplicable, but perhaps merely an Expletive.
* ↑ The signification of this name is by no means clear; but, rendered according to the characters with which it is written in the “Chronicles,” it would mean “Savoury-True-Hand.”
* ↑ Mononobe no murazhi. This and the two following are of course “gentile names.”
* ↑ Hodzumi no omi. Hodzumi, which is the name of a place, signifies “rice-ears piled up.”
* ↑ Une-be no omi. The interpretation of this name is given according to Motowori, who explains that the members of this family,—in particular the female members,—waited at the Emperor’s table, and wore veils over their necks when so employed. The name is commonly corrupted to uneme.
* ↑ Better known as Kashihabara. The name signifies “oak-moor,” or rather “a place planted with oaks.” This is usually, though without sufficient foundation, reckoned the earliest of the historical capitals of Japan. It is in Yamato.
* ↑ Unebi is the name of a hill in Yamato. The etymology of the word is obscure.
* ↑ I.e., “ruled the Empire from his palace of Kashibara near Unebi. For the expression 天下 (literally “[all] beneath Heaven”), here rendered “Empire,” see Sect. XXVII, Note 13.
# The Lass o' Ballochmyle (1823, Glasgow)

THE
Lass o' Ballochmyle.
Auld Rob Morris.
WANDERING WILLIE.
For a' that and a' that.
Meg o' the Mill.
GLASGOW,
PRINTED FOR THE BOOKSELLERS.
1823.
* The Lass o' Ballochmyle
* Auld Rob Morris
* Wandering Willie
* For A' That and A' That
* Meg o' the Mill
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
# Robert and Richard; or, the ghost of poor Molly, who was drowned in Richard's mill pond

​CHEAP REPOSITORY. -24
ROBERT AND RICHARD
OR, THE
GHOST of poor MOLLY, who was drowned in RICHARD'S MILL POND.
To the Tune of Collins's Mulberry Tree.
Sold by J. MARSHALL,
PRINTER to the CHEAP REPOSITORY for Moral and Re- ligious Tracts) No. 17, Queen-Street, Cheapfide, and No. 4, Aldermary Church-Yard, and R. WHITE, Pic- cadilly, London. bazubo
By S. HAZARD,
(PRINTER to the CHEAP REPOSITORY) at Bath; and by all Bookfellers, Newfmen, and Hawkers, in Town and Country.
PRICE ONE HALFPENNY.
[ Entered at Stationers Hall. ]
ROBERT and RICHARD," &c.
They
Which he hop'd ſome gay fellow might read and be ſav'd,
The EPITAPH.
THE END.
# The Lass o' Ballochmyle

* "The lass o' Ballochmyle", in Sair sair was my heart (n.d.), a chapbook printed in Edinburgh
* "The Lass of Ballochmyle", in The Bonny Lassie's Plaidy Awa (n.d.), a chapbook printed in Stirling
* "The Lass of Ballochmyle", in The Lass of Ballochmyle (1819), a chapbook printed in Edinburgh
* "The Lass o' Ballochmyle", in The Lass o' Ballochmyle (1823), a chapbook printed in Glasgow
* "The lass o' Ballochmyle", in Sair sair was my heart (1826), a chapbook printed in Stirling
* "The Lass of Ballochmyle", in The Book of Scottish Song (1843), edited by Alexander Whitelaw
* "The Lass o' Ballochmyle", in The Poetical Works of Robert Burns (1887), edited by Alexander Smith
# Parsippany Daily Record

* related portals: Newspapers
* sister projects: Wikidata item
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/Parsippany Daily Record/
# Six songs (Kilmarnock)/Wandering Willie

WANDERING WILLIE.
HERE awa, there awa, wandering Willie, Here awa, there awa, haud awa hame; Come to my bosom, my ain only dearie, Tell me thou bring'st me my Willie the same.
Winter winds blew loud and cauld at our partin Fears for my Willie brought tears in my ee; Welcome now simmer, and welcome my Willi The simmer to nature-my Willie to me.
Rest, ye wild storms, in the cave of your slumber How your dread howling a lover alarms: Wauken ye breezes, row gently ye billows, And waft my dear laddie ance mair to my arm
But oh, if he's faithless, and minds nae his Nannie Flow still between us this wide roaring main May I never see it, may I never true it, But, dying, believe that my Willie's my ain.
# The Lass o' Ballochmyle (1823, Glasgow)/Wandering Willie

WANDERING WILLIE.
# Kojiki (Chamberlain, 1882)/Section 54

[Sect. LIV.—Emperor Jim-mu (Part XI.—His Age and Place of Burial).]
His Augustness Kamu-nuna-kaha-mimi ruled the Empire. Altogether the august years of this Heavenly Sovereign Kamu-yamato-ihare-biko were one hundred and thirty-seven. His august mausoleum is on the top of the Kashi Spur on the northern side of Mount Unebi.
* ↑ The author’s confused style must not here mislead the student. It is after the decease of the Emperor Jim-mu (Kamu-yamato-ihare-biko), who attains to the age of a hundred and thirty-seven, that the Emperor Suwi-zei (Kamu-nuna-kaha-mimi) begins to rule.
* ↑ For Unebi see Sect. LI, Note 9. Kashi signifies “oak.” The word rendered “spur” is wo.
# Kojiki (Chamberlain, 1882)/Section 55

[Sect. LV.—Emperor Sui-zei.]
His Augustness Kamu-nuna-kaha-mimi dwelt at the palace of Takawoka in Kadzuraki, and ruled the Empire. This Heavenly Sovereign wedded Kaha-mata-bime, ancestress of the Departmental ​Lords of Shiki, and begot an august child: His Augustness Shiki-tsu-hiko-tama-de-mi (one Deity). The Heavenly Sovereign’s august years were forty-five. His august mausoleum is on the Mound of Tsukida.
* ↑ In the province of Yamato. Taka-woka signifies “high mound.” Kadzuraki means “pueraria castle,” a name accounted for by a legend in the “Chronicles,” which relates how an earth-spider was caught in this place by means of a net made of pueraria tendrils. Kadzuraki was the name, not only of a town, but of a district.
* ↑ I.e., the Princess of Kahamata, a place in Kahachi. The name signifies “river-fork.” For the omission in this and a few other places of the words “daughter of,” etc., which might be expected instead of “ancestress,” see Motowori’s Commentary, Vol. XXI, p. 4.
* ↑ Shiki no agata-nushi. Shiki is in Yamato. The signification of the name seems to be “stone castle.”
* ↑ Shiki-tsu-hiko signifies “Prince of Shiki.” Motowori believes Tamade to be in like manner the name of a place, while he interprets mi as the common abbreviation of the Honorific (?) mimi.
* ↑ A place in Yamato. Motowori derives the name from tsuki (modern toki), the “ibis,” and ta, “rice-field.”
# Kojiki (Chamberlain, 1882)/Section 57

[Sect. LVII.—Emperor I-toku.]
His Augustness Oho-yamato-hiko-suki-tomo dwelt in the palace of Sakahiwo at Karu, and ruled the Empire. This Heavenly Sovereign wedded her Augustness Princess Futo-ina-waka, another name for whom was Her Augustness Princess Ihi-bi, ancestress of the Departmental Lords of Shiki, and begot august children: His Augustness Mi-ma-tsu-hiko-kawe-shine, next His Augustness Tagishi-hiko (two Deities). So His Augustness Mi-ma-tsu-hiko-kawe-shine [was he who afterwards] ruled the Empire. The next His Augustness Tagishi-hiko (was the ancestor of the Lords of Chinu, of the Lords of Take in Tajima, and of the Territorial Lords of Ashiwi). The Heavenly Sovereign’s august years were forty-five. His august mausoleum is above the Vale of Manago by Mount Unebi.
* ↑ Karu, which still remains as a village in the province of Yamato, was famous down to the early historical days of Japan, being often mentioned by the poets. The derivation of the name is quite uncertain. Sakahi-wo probably signifies “boundary mound.”
* ↑ Futo-ma-waka-hime-no-mikoto. The compound signifies “vast, true, and young princess.”
* ↑ Ihi-bi-hime-no-mikoto. The name seems to signify “rice-sun-princess.”
* ↑ See Sect. LV, Note 3.
* ↑ The import of this name is obscure.
* ↑ I.e., perhaps “rudder prince.”
* ↑ Chinu no wake. For Chinu see Sect. XLIV, Notes 35 and 36.
* ↑ Tajima no Take no wake. Motowori tells ns that no mention of any place called Take in the province of Tajima is to be found in any other book.
* ↑ Ashiwi no inaki. The same remark applies to this name as to the last. The two “gentile names” here mentioned are equally unknown except from this passage.
* ↑ Unebi-yama no Manago-dani. It is in Yamato, and is now called Masago. The name signifies “a sandy place, or desert.”
# Kojiki (Chamberlain, 1882)/Section 59

[Sect. LIX.—Emperor Kō-an.]
His Augustness Oho-yamato-tanashi-hiko-kuni-oshi-bito dwelt in the palace of Akidzushima at Muro in Kadzuraki, and ruled the Empire. This Heavenly Sovereign wedded his niece Her Augustness Princess Oshika, and begot august children: His Augustness Oho-kibi-no-moro-susumi, next His Augustness ​Oho-yamato-ne-ko-hiko-futo-ni (two Deities). So His Augustness Oho-yamato-ne-ko-hiko-futo-ni [was he who afterwards] ruled the Empire. The Heavenly Sovereign’s august years were one hundred and twenty-three. His august mausoleum is on the Mound of Tamade.
* ↑ In Yamato. Muro signifies “cave” or “pit.” Aki-dzu-shima, “the Island of the Dragon-Fly,” is frequently used as an alternative name of Japan (see Sect. V, Note 26). See also the Emperor Yū-riyaku’s song given in Sect. CLVI.
* ↑ Oshika-hime-no-mikoto. The name Oshika, which is obscure, appears in the “Chronicles” under the form of Oshi, which has generally been interpreted by Motowori (whom the translator follows) as a corruption of ohoshi, “great.” This version of the name makes it harmonize with that of the Princess’s father.
* ↑ See Sect. LX, Note 11.
* ↑ This name seems to signify “Great Yamato’s Lord Prince, the Vast Jewel.”
* ↑ Tamade no woka. In Yamato. For this name see Motowori’s Commentary, Vol. XXI, pp. 37–38.
# Bonny Barbara Allan (1815-1825)

Dated from internal and external evidence.
Bonny Barbara Allan.
THE MINSTREL.
Oh! Nannie, wilt thou gang
wi' me.
Here awa, there awa.
NAEBODY.
EDINBURGH:
PRINTED FOR THE BOOKSELLERS,
* Bonny Barbara Allan
* The Minstrel
* Oh! Nannie, wilt thou gang wi' me
* Here awa, there awa
* Naebody
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
# Bonny Barbara Allan (1815-1825)/Naebody

NAEBODY.
I hae a wife o' my ain, I'll partake wi' naebody; I'll tak cuckold frae nane, I'll gie cuckold to naebody. ​I hae a penny to spend, There—thanks to naebody; I hae naething to lend, I'll borrow frae naebody.
I am naebody's lord, I'll be slave to naebody; I hae a guid braid sword, I'll tak dunts frae naebody. I'll be merry and free, l'll be sad for naebody; If naebody care for me, I'll care for naebody.
# Bonny Barbara Allan (1815-1825)/Bonny Barbara Allan

BONNY BARBARA ALLAN.
It was in and about the Martinmas time, When the green leaves were a-falling, That Sir John Graeme in the west country Fell in love with Barbara Allan.
He sent his man down thro' the town, To the place where she was dwelling, O haste and come to my master dear, Gin ye be Barbara Allan.
O hooly hooly rose she up, To the place where he was lying, And when she drew the curtain by, Young man, I think ye're dying.
O its I'm sick, and very very sick, And 'tis a' for Barbara Allan, O the better for me ye'se never be, Tho' your heart's blood were a-spilling.
O dinna ye mind, young man, said she, When ye was in the tavern a drinking ​That ye made the healths gae round and round, And slighted Barbara Allan.
He turn'd his face unto the wall, And death was with him dealing, Adieu, adieu, my dear friends all, And be kind to Barbara Allan.
And slowly slowly raise she up, And slowly slowly left him; And sighing, said, she could na stay, Since death of life had reft him.
She had not gane a mile but twa, When she heard the dead bell ringing And ev'ry jow that the dead-bell gied, It cry'd, Woe to Barbara Allan.
O mother, mother, mak my bed, O mak it saft and narrow, Since my love dies for me to-day, I'll die for him to morrow.
# The Brooklyn Daily Times/1878/07/27/Long Island Brevities

Henry Lattin (1806-1894) divorce, and other items, in the Brooklyn Times-Union on July 27, 1878.
Long Island Brevities.
* Eddie Powell was drowned in Hempstead Reservoir on Thursday.
* Rev. George E. Smith, an enthusiastic shouter in the cause of religion, arrested stealing $6 worth of potatoes at Newtown, and was yesterday fined $15.
* Henry Lattin, a Farmingdale farmer, seventy-two years old, is under arrest for beating and choking his wife who sues him divorce. He is perfectly wild over the subject of religion and beats his wife in the most brutal manner.
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.
Public domainPublic domainfalsefalse