OpenLLM-France/wikimedia huggingface dataset:
# At First. To Charlotte Cushman

Sidney Lanier composed this poem in 1876. Lanier had been contracted to write a biography of Charlotte Cushman (1816–1876), an American actress, following her decease. Lanier composed three poems to be used in the biography: “To Charlotte Cushman” “A Dedication. To Charlotte Cushman”, and “At First. To Charlotte Cushman” (this poem). Unfortunately the contract was cancelled upon the illness of a family friend who was to provide Lanier with the actress’ papers.
My crippled sense fares bow’d along  His uncompanioned way, And wronged by death pays life with wrong And I wake by night and dream by day.
And the Morning seems but fatigued Night  That hath wept his visage pale, And the healthy mark ’twixt dark and light In sickly sameness out doth fail.
And the woods stare strange, and the wind is dumb,  —O Wind, pray talk again— And the Hand of the Frost spreads stark and numb As Death’s on the deadened window-pane.
Still dumb, thou Wind, old voluble friend?  And the middle of the day is cold, And the heart of eve beats lax i’ the end As a legend’s climax poorly told.
Oh vain the up-straining of the hands  In the chamber late at night, Oh vain the complainings, the hot demands, The prayers for a sound, the tears for a sight.
No word from over the starry line,  No motion felt in the dark, And never a day gives ever a sign Or a dream sets seal with palpable mark.
And O my God, how slight it were,  How nothing, thou All! to thee, That a kiss or a whisper might fall from her Down by the way of Time to me:
Or some least grace of the body of love,  —Mere wafture of floating-by, Mere sense of unseen smiling above, Mere hint sincere of a large blue eye,
Mere dim receipt of sad delight  From Nearness warm in the air, What time with the passing of the night She also passed, somehow, somewhere.
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
# At Fingal's Cave

* "Written after Visiting Fingal's Cave", in The Poetical Works of John Keats (1884)
* "At Fingal's Cave", in The complete poetical works and letters of John Keats (1899), edited by Horace Elisha Scudder
# At Half past Three, a single Bird

* "At half-past three a single bird" in Poems: Second Series (1891)
* "At half-past three a single bird" in The Complete Poems of Emily Dickinson (1924)
# Ante-Nicene Fathers/Volume IX/Origen on Matthew/Origen's Commentary on Matthew/Book XII/Chapter 43

43. Relation of Moses and Elijah to Jesus. The Injunction of Silence.
But after these things it is written that, when they heard the voice from the cloud bearing testimony to the Son, the three Apostles, not being able to bear the glory of the voice and power resting upon it, “fell on their face,” and besought God; for they were sore afraid at the supernatural sight, and the things which were spoken from the sight. But consider if you can also say this with reference to the details in the passage, that the disciples, having understood that the Son of God had been holding conference with Moses, and that it was He who said, “A man shall not see My face and live,” and taking further the testimony of God about Him, as not being able to endure the radiance of the Word, humbled themselves under the mighty hand of God; but, after the touch of the Word, lifting up their eyes they saw Jesus only and no other. Moses, the law, and Elijah, the prophet, became one only with the Gospel of Jesus; and not, as they were formerly three, did they so abide, but the three became one. But consider these things with me in relation to mystical matters; for in regard to the bare meaning of the letter, Moses and Elijah, having appeared in glory and talked with Jesus, went away to the place from which they had come, perhaps to communicate the words which Jesus spake with them, to those who were to be benefited by Him, almost immediately, namely, at the time of the passion, when many bodies of the saints that had fallen asleep, their tombs being opened, were to go to the city which is truly holy—not the Jerusalem which Jesus wept over—and there appear unto many. But after the dispensation in the mountain, when the disciples were coming down from the mountain in order that, when they had come to the multitude, they might serve the Son of God concerning the salvation of the people, Jesus commanded the disciples saying, “Tell the vision to no man until the Son of man rise from the dead.” But that saying, “Tell the vision to no man,” is like that which was investigated in the passage above, when “He enjoined the disciples to tell no man that He was the Christ.” Wherefore the things that were said at that passage may be useful to us also for the passage before us; since Jesus wishes also, in accordance with these, that the things of His glory should not be spoken of, before His glory after the passion; for those who heard, and in particular the multitudes, would have been injured when they saw Him crucified, who had been so glorified. Wherefore since His being glorified in the resurrection was akin to His transfiguration, and to the vision of His face as the sun, on this account He wishes that these things should then be spoken of by the Apostles, when He rose from the dead.

## Footnotes

* ↑ Matt. xvii. 6.
* ↑ Exod. xxx. 20.
* ↑ 1 Pet. v. 6.
* ↑ Matt. xvii. 8.
* ↑ Matt. xxvii. 52, 53.
* ↑ Matt. xvii. 9.
* ↑ Matt. xvi. 20.
# Ante-Nicene Fathers/Volume IX/Origen on Matthew/Origen's Commentary on Matthew/Book XII/Chapter 37

37. Force of the Words “Before Them.”
But you will ask if, when He was transfigured before those who were led up by Him into the lofty mountain, He appeared to them in the form of God, in which He formerly was, so that He had to those below the form of a servant, but to those who had followed Him after the six days to the lofty mountain, He had not that form, but the form of God. But hear these things, if you can, at the same time giving heed spiritually, that it is not said simply, “He was transfigured,” but with a certain necessary addition, which Matthew and Mark have recorded; for, according to both, “He was transfigured before them.” And according to this, indeed, you will say that it is possible for Jesus to be transfigured before some with this transfiguration, but before others at the same time not to be transfigured. But if you wish to see the transfiguration of Jesus before those who went up into the lofty mountain apart long with Him, behold with me the Jesus in the Gospels, as more simply apprehended, and as one might say, known “according to the flesh,” by those who do not go up, through works and words which are uplifting, to the lofty mountain of wisdom, but known no longer after the flesh, but known in His divinity by means of all the Gospels, and beholden in the form of God according to their knowledge; for before them is Jesus transfigured, and not to any one of those below. But when He is transfigured, His face also shines as the sun, that He may be manifested to the children of light, who have put off the works of darkness, and put on the armour of light, and are no longer the children of darkness or night, but have become the sons of day, and walk honestly as in the day; and being manifested, He will shine unto them not simply as the sun, but as demonstrated to be the sun of righteousness.

## Footnotes

* ↑ Matt. xvii. 2; Mark ix. 2.
* ↑ Rom. xiii. 12.
* ↑ Rom. xiii. 13; 1 Thess. v. 5.
# Ante-Nicene Fathers/Volume IX/Origen on Matthew/Origen's Commentary on Matthew/Book XII/Chapter 38

38. The Garments White as the Light.
And not only is He transfigured before such disciples, nor does He only add to the transfiguration the shining of His face as the sun; but further also to those who were led up by Him into the high mountain apart, His garments appear white as the light. But the garments of Jesus are the expressions and letters of the Gospels with which He invested Himself. But I think that even the words in the Apostles which indicate the truths concerning Him are garments of Jesus, which become white to those who go up into the high mountain along with Jesus. But since there are differences also of things white, His garments become white as the brightest and purest of all white things; and that is light. When therefore you see any one not only with a thorough understanding of the theology concerning Jesus, but also making clear every expression of the Gospels, do not hesitate to say that to Him the garments of Jesus have become white as the light. But when the Son of God in His transfiguration is so understood and beheld, that His face is a sun, and His garments white as the light, straightway there will appear to him who beholds Jesus in such form Moses,—the law—and Elijah,—in the way of synecdoche, not one prophet only, but all the prophets—holding converse with Jesus; for such is the force of the words “talking with Him;” but, according to Luke, “Moses and Elijah appeared in glory,” down to the words, “in Jerusalem.” But if any one sees the glory of Moses, having understood the spiritual law as a discourse in harmony with Jesus, and the wisdom in the prophets which is hidden in a mystery, he sees Moses and Elijah in glory when he sees them with Jesus.

## Footnotes

* ↑ Matt. xvii. 2.
* ↑ Matt. xvii. 3.
* ↑ Luke ix. 30, 31.
* ↑ 1 Cor. ii. 7.
# Ante-Nicene Fathers/Volume IX/Origen on Matthew/Origen's Commentary on Matthew/Book XII/Chapter 41

41. Figurative Interpretation of the Same.
But since we have not yet spent our energy in interpreting the things in the place figuratively, but have said these things by way of searching into the mere letter, let us in conformity with these things, consider whether the aforesaid Peter and the sons of thunder who were taken up into the mountain of the dogmas of the truth, and who saw the transfiguration of Jesus and of Moses and Elijah, who appeared in glory with Him, might wish to make tabernacles in themselves for the Word of God who was going to dwell in them, and for His law which had been beholden in glory, and for the prophecy which spake of the decease of Jesus, which He was about to accomplish; and Peter, as one loving the contemplative life, and having preferred that which was delightsome in it to the life among the crowd with its turmoil, said, with the design of benefiting those who desired it, “It is good for us to be here.” But since “love seeketh not its own,” Jesus did not do that which Peter thought good; wherefore He descended from the mountain to those who were not able to ascend to it and behold His transfiguration, that they might behold Him in such form as they were able to see Him. It is, therefore, the part of a righteous man who possesses “the love which seeketh not its own” to be free from all, but to bring himself under bondage to all those below that He might gain the more of them. But some one, with reference to what we have alleged about the trance and the working of an evil spirit in Peter, concerning the words, “not knowing what he said,” not accepting that interpretation of ours, may say that there were certain mentioned by Paul “desiring to be teachers of the law,” who do not know about what they speak, but who, though they do not clearly expound the nature of what is said, nor understand their meaning, make confident affirmations of things which they do not know. Of such a nature was the affection of Peter also, for not apprehending what was good with reference to the dispensation of Jesus and of those who appeared in the mountain,—Moses and Elijah,—he says, “It is good for us to be here,” etc., “not knowing what he said,” “for he wist not what to say,” for if “a wise man will understand the things from his own mouth, and carries prudence in his lips,” he who is not so does not understand the things from his own mouth, nor comprehend the nature of the things spoken by him.

## Footnotes

* ↑ Luke ix. 31.
* ↑ Matt. xvii. 4.
* ↑ 1 Cor. xiii. 5.
* ↑ 1 Cor. xiii. 5.
* ↑ 1 Cor. ix. 19.
* ↑ Luke ix. 33.
* ↑ 1 Tim. i. 7.
* ↑ Prov. xvi. 23.
# Ante-Nicene Fathers/Volume IX/Origen on Matthew/Origen's Commentary on Matthew/Book XII/Chapter 42

42. The Meaning of the “Bright Cloud.”
Next to these come the words, “While He was yet speaking, behold, also, a bright cloud overshadowed them,” etc. Now, I think that God, wishing to dissuade Peter from making three tabernacles, under which so far as it depended on his choice he was going to dwell, shows a tabernacle better, so to speak, and much more excellent, the cloud. For since it is the function of a tabernacle to overshadow him who is in it, and to shelter him, and the bright cloud overshadowed them, God made, as it were, a diviner tabernacle, inasmuch as it was bright, that it might be to them a pattern of the resurrection to come; for a bright cloud overshadows the just, who are at once protected and illuminated and shone upon by it. But what might the bright cloud, which overshadows the just, be? Is it, perhaps, the fatherly power, from which comes the voice of the Father bearing testimony to the Son as beloved and well-pleasing, and exhorting those who were under its shadow to hear Him and no other one? But as He speaks of old, so also always does He speak through what He wills. And perhaps, too, the Holy Spirit is the bright cloud which overshadows the just, and prophesies of the things of God, who works in it, and says, “This is My beloved Son in whom I am well-pleased;” but I would venture also to say that our Saviour is a bright cloud. When, therefore, Peter said, “Let us make here three tabernacles,”…one from the Father Himself, and from the Son, and one from the Holy Spirit. For a bright cloud of the Father, Son and Holy Spirit overshadows the genuine disciples of Jesus; or a cloud overshadows the Gospel and the law and the prophets, which is bright to him who is able to see the light of it in the Gospel, and the law, and the prophets. But perhaps the voice from the cloud says to Moses and Elijah, “This is My beloved Son in whom I am well-pleased, hear Him,” as they were desirous to see the Son of man, and to hear Him, and to behold Him as He was in glory. And perhaps it teaches the disciples that He who was, in a literal sense, the Son of God, and His beloved in whom He was well-pleased, whom it behoved them especially to hear, was He who was then beheld, and transfigured, and whose face shone as the sun, and who was clothed with garments white as the light.

## Footnotes

* ↑ Matt. xvii. 5.
* ↑ The text is mutilated.
# Ante-Nicene Fathers/Volume IX/Origen on Matthew/Origen's Commentary on Matthew/Book XII/Chapter 36

36. Concerning the Transfiguration of the Saviour.
“Now after six days,” according to Matthew and Mark, “He taketh with him Peter and James and John his brother, and leads them up into a high mountain apart, and was transfigured before them.” Now, also, let it be granted, before the exposition that occurs to us in relation to these things, that this took place long ago, and according to the letter. But it seems to me, that those who are led up by Jesus into the high mountain, and are deemed worthy of beholding His transfiguration apart, are not without purpose led up six days after the discourses previously spoken. For since in six days—the perfect number—the whole world,—this perfect work of art,—was made, on this account I think that he who transcends all the things of the world by beholding no longer the things which are seen, for they are temporal, but already the things which not seen, and only the things which are not seen, because that they are eternal, is represented in the words, “After six days Jesus took up with Him” certain persons. If therefore any one of us wishes to be taken by Jesus, and led up by Him into the high mountain, and be deemed worthy of beholding His transfiguration apart, let him pass beyond the six days, because he no longer beholds the things which are seen, nor longer loves the world, nor the things in the world, nor lusts after any worldly lust, which is the lust of bodies, and of the riches of the body, and of the glory which is after the flesh, and whatever things whose nature it is to distract and drag away the soul from the things which are better and diviner, and bring it down and fix it fast to the deceit of this age, in wealth and glory, and the rest of the lusts which are the foes of truth. For when he has passed through the six days, as we have said, he will keep a new Sabbath, rejoicing in the lofty mountain, because he sees Jesus transfigured before him; for the Word has different forms, as He appears to each as is expedient for the beholder, and is manifested to no one beyond the capacity of the beholder.

## Footnotes

* ↑ Matt. xvii. 1; Mark ix. 2.
* ↑ 1 John ii. 15.
# Ante-Nicene Fathers/Volume IX/Origen on Matthew/Origen's Commentary on Matthew/Book XII/Chapter 39

39. Jesus Was Transfigured—“As He Was Praying.”
Then, since it will be necessary to expound the passage as given in Mark, “And as He was praying He was transfigured before them,” we must say that perhaps it is possible especially to see the Word transfigured before us if we have done the things aforesaid, and gone up into the mountain, and seen the absolute Word holding converse with the Father, and praying to Him for such things as the true High-Priest might pray for to the only true God. But in order that He may thus hold fellowship with God and pray to the Father, He goes up into the mountain; and then, according to Mark, “His garments become white and glistening as the light, so as no fuller on earth can whiten them.” And perhaps the fullers upon the earth are the wise men of this world who are careful about the diction which they consider to be bright and pure, so that even their base thoughts and false dogmas seem to be beautified by their fulling, so to speak; but He who shows His own garments glistering to those who have ascended and brighter than their fulling can make them, is the Word, who exhibits in the expressions of the Scriptures which are despised by many the glistering of the thoughts, when the raiment of Jesus, according to Luke, becomes white and dazzling.

## Footnotes

* ↑ Luke (ix. 28, 29) alone mentions the praying.
* ↑ Mark ix. 3.
* ↑ Luke ix. 29.
# Ante-Nicene Fathers/Volume VI/Julius Africanus/Extant Fragments of the Chronography/Part 3

III.
Adam, when 230 years old, begets Seth; and after living other 700 years he died, that is, a second death.
Seth, when 205 years old, begot Enos; from Adam therefore to the birth of Enos there are 435 years in all.
Enos, when 190 years old, begets Cainan.
Cainan again, when 170 years old, begets Malaleel;
And Malaleel, when 165 years old; begets Jared;
And Jared, when 162 years old, begets Enoch;
And Enoch, when 165 years old, begets Mathusala; and having pleased God, after a life of other 200 years, he was not found.
Mathusala, when 187 years old, begot Lamech.
Lamech, when 188 years old, begets Noe.

## Footnotes

* ↑ In Georgius Syncellus, Chron., p. 81, al. 65.
# Ante-Nicene Fathers/Volume VI/Julius Africanus/Extant Fragments of the Chronography/Part 14

XIV.
Æschylus, the son of Agamestor, ruled the Athenians twenty-three years, in whose time Joatham reigned in Jerusalem.
And our canon brings Joatham king of Juda within the first Olympiad.

## Footnotes

* ↑ From Georgius Syncellus, Third Book. In the Chron. Paschal., p. 104, ed. Paris, 84 Venet.
# Ante-Nicene Fathers/Volume VI/Julius Africanus/Extant Fragments of the Chronography/Part 2

II.
When men multiplied on the earth, the angels of heaven came together with the daughters of men. In some copies I found “the sons of God.” What is meant by the Spirit, in my opinion, is that the descendants of Seth are called the sons of God on account of the righteous men and patriarchs who have sprung from him, even down to the Saviour Himself; but that the descendants of Cain are named the seed of men, as having nothing divine in them, on account of the wickedness of their race and the inequality of their nature, being a mixed people, and having stirred the indignation of God. But if it is thought that these refer to angels, we must take them to be those who deal with magic and jugglery, who taught the women the motions of the stars and the knowledge of things celestial, by whose power they conceived the giants as their children, by whom wickedness came to its height on the earth, until God decreed that the whole race of the living should perish in their impiety by the deluge.

## Footnotes

* ↑ In Georgius Syncellus, Chron., p. 19, al. 15.
* ↑ The text here is manifestly corrupt: ἐπιμιχθέντων αὐτῶν, τὴν ἀγανάκτησιν ποιήσασθαι τὸν Θεόν.
# Ante-Nicene Fathers/Volume VI/Julius Africanus/Extant Fragments of the Chronography/Part 15

XV.
And Africanus, in the third book of his History, writes: Now the first Olympiad recorded—which, however, was really the fourteenth—was the period when Corœbus was victor; at that time Ahaz was in the first year of his reign in Jerusalem. Then in the fourth book he says: It is therefore with the first year of the reign of Ahaz that we have shown the first Olympiad to fall in.

## Footnotes

* ↑ From the same, Book III., and from Book IV. In Syncellus p. 197, al. 158.
* ↑ The text is, ἀναγραφῆναι δὲ πρώτην τὴν τεσσαρεσκαιδεκάτην, etc.
# Ante-Nicene Fathers/Volume VI/Julius Africanus/Extant Fragments of the Chronography/Part 5

V.
Noe was 600 years old when the flood came on. From Adam, therefore, to Noe and the flood, are 2262 years.

## Footnotes

* ↑ In Georgius Syncellus, Chron., p. 83, al. 67.
# Ante-Nicene Fathers/Volume VI/Julius Africanus/Extant Fragments of the Chronography/Part 19

XIX.
For we who both know the measure of those words, and are not ignorant of the grace of faith, give thanks to the Father, who has bestowed on us His creatures Jesus Christ the Saviour of all, and our Lord; to whom be glory and majesty, with the Holy Spirit, for ever.

## Footnotes

* ↑ In Basil, De Spiritu Sancto, ch. xxix. § 73; Works, vol. iii. p. 61, edit. Paris. [Elucidation II.]
* ↑ For ῥημάτων, words, three mss. give ῥητῶν, sayings.
* ↑ For ἡμῖν Πατρί there is another reading, ἡμων πατράσι = to Him who gave to our fathers.
* ↑ These words, “and our Lord,” are wanting in three mss.
# Ante-Nicene Fathers/Volume VI/Julius Africanus/Extant Fragments of the Chronography/Part 4

IV.
On the Deluge.
God decreed to destroy the whole race of the living by a flood, having threatened that men should not survive beyond 120 years. Nor let it be deemed a matter of difficulty, because some lived afterwards a longer period than that. For the space of time meant was 100 years up to the flood in the case of the sinners of that time; for they were 20 years old. God instructed Noe, who pleased him on account of his righteousness, to prepare an ark; and when it was finished, there entered it Noe himself and his sons, his wife and his daughters-in-law, and firstlings of every living creature, with a view to the duration of the race. And Noe was 600 years old when the flood came on. And when the water abated, the ark settled on the mountains of Ararat, which we know to be in Parthia; but some say that they are at Celænæ of Phrygia, and I have seen both places. And the flood prevailed for a year, and then the earth became dry. And they came out of the ark in pairs, as may be found, and not in the manner in which they had entered, viz., distinguished according to their species, and were blessed by God. And each of these things indicates something useful to us.

## Footnotes

* ↑ In Georgius Syncellus, Chron., p. 21, al. 17.
* ↑ That is, in Armenia.
* ↑ For there was a hill Ararat in Phrygia, from which the Marsyas issued, and the ark was declared to have rested there by the Sibylline oracles. [But see vol. v. p. 149.]