OpenLLM-France/wikimedia huggingface dataset:
# The Unfortunate shepherdess/Cherry-cheek Patty

Dated from the Scottish Book Trade Index.
CHERRY-CHEEK PATTY.
DOWN in yon village I live so snug, They call me Giles the plowman's boy: ​Through woods and o'er stiles, as I trudge many miles, I whistle, I whistle, and whoop, gee woo Jerry. My work being done to the lawn there I fly, Where the lads at the lasses all look very sly; And I'ze deeply in love with a girl it is true, And I know what I know but I munna tell you: But I'll whistle, I'll whistle, for of all the girls I ever did see, O cherry-cheek Patty for me.
Though the squire so great so happy mayn't be, As poor simple Giles the plowman's boy; No matters of state ever addle my pate, But I'll whistle, I'll whistle, and whoop gee woo, Jerry, Now cherry-cheek Patty she lives in a vale, Whom I help'd o'er the stile, with her milking pail And Patty has a like notion of me it is true, And I know what I know, but I munna tell you: But I'll whistle, &c.
I'se able and strong and willing to work, And when the lark rises off trudges I; The cows up I call, and harness old Ball, I whistle, I whistle, and whoop, gee woo, Jerry, ​Then I'se fifty good shillings my luck has been such' And a lad's not to be grinn'd at, that's gotten so much; And when that I'm married to Patty, so true, I know what I know, but I munna tell you, But I'll whistle &c.
# The Unfortunate shepherdess/O why should we seek

Dated from the Scottish Book Trade Index.
OH WHY SHOULD WE SEEK.
OH why should we seek to anticipate sorrow, By throwing the flower of the present away, And gather the black rolling clouds of to-morrow To darken the generous sun of to-day.
How often we brood over misery madly, Till we murder the hope that was sent to inspire, And pleasure grown old and decrupit turns sadly, To shake his grey locks o'er the tomb of his sire.
Cherish hope! and tho' life by affliction be shaded, Still his ray shall shine lovely, and gild the scene o'er Like the dew-drop that glisters the leaves when they're fade; As bright and sae clear as it glisten'd before.
# The Unfortunate shepherdess/The unfortunate shepherdess

Dated from the Scottish Book Trade Index.
THE UNFORTUNATE SHEPHERDESS
IN the county of Exeter there lived a squire, And he had a daughter most beautiful and fair, And she lov'd a shepherd below her degree, Which caused her ruin and sad misery.
When her father came to know it, his passion ⟨got⟩ hot, And with a loaded pistol the young shepherd ⟨he shot⟩ And as he lay bleeding this young lady came ⟨by⟩ Which caused her to weep and to cry bitterly.
O cursed be the gold my true love now slain, My joys they are transported to sorrow and ⟨pain⟩ O yes says the shepherd none can my life save, But a wonder you'll see when I'm laid in the ⟨grave⟩
The flocks that I feed my own share is but small They are fifteen in number, they feed on yon hill My dear they'll attend you wherever you go, They'll be companions thro' the hail, wind and ⟨snow⟩
She has ta'en up his crook, his cloak and his ⟨plaid⟩ Like a faithful young shepherd to the valley ⟨she⟩ stray'd, ​⟨When⟩ she came to the hill all the sheep to her came, ⟨All⟩ bleating aad treating her love to obtain.
⟨The⟩ old ram she call'd Andrew and Sally his dame ⟨Both⟩ Johnny and Charlotte knew their own name ⟨When⟩ she wanted to stay upon any green plain, ⟨She⟩ says you'll stay he e till I come again.
⟨With⟩ a humble submission they always do so, ⟨And⟩ when she long tarries they all mourning do go, ⟨With⟩ a hnmble submission they bleat in her face, ⟨Sure⟩ there not such a token in the whole human race.
⟨She⟩ wander'd thro' England, to Scotland she came, ⟨You⟩ true lover's controllers you see what's their doom, ⟨The⟩ shepherd's no more and her father soon dy'd, ⟨For⟩ the loss of his daughter and the murder beside.
⟨If I⟩ would return to my father's bright hall, ⟨I might⟩ live in splendour but that I ne'er will, ⟨She⟩ says I will wander till death end the strife, ⟨Lamenting⟩ for my shepherd all the days of my life.
# The Unforgiven

First published in the periodical Scribner's Magazine
* "The Unforgiven", in The Man Against the Sky; a Book of Poems (1916)
* "The Unforgiven", in Collected Poems (1921)
# The Unfortunate shepherdess/The bewildered maid

Dated from the Scottish Book Trade Index.
THE BEWILDER'D MAID.
⟨SLOW⟩ broke the light and sweet breath'd the more, ⟨When⟩ a maiden I saw ⟨sitting under a thorn,⟩ ​Her dark hair hung loose on her bare neck of snow Her eyes look'd bewilder'd her cheek pale ⟨with⟩ woe.
Oh, whence is thy sorrow sweet maiden said I, The green grave will answer, she said with a sigh: The merry lark so sweetly did sing o'er head, But she thought on ker woes, and the battle she said.
The breeze murmur'd by, when she look'd up forlorn, Hark! hark! didst thou hear-twas the sigh ⟨of⟩ the morn, They say that in battle my love met his death, But ah! 'twas the hawthorn that robb'd his ⟨sweet⟩ breath.
Come here, gentle Robin, live safe from the storm In my bosom now sing, there my true-love lies warm;
Ah! Robin, be constant, my true love was brave, Sweet Robin shall sit, and sing over his grave.
# The Trey o' Hearts/Chapter 39
### CHAPTER XXXIX The Man in the Shadow

TWO hundred feet if one he fell from the lip of the cliff. Then suddenly the Thing that had been Hopi Jim Slade was checked in its headlong descent by the outstanding trunk of a tree, over which it remained, doubled up, limp, horrible. …
The man who had compassed the bandit's death stepped back, thrust the weapon, still smoking, into the holster strapped to his thigh, and snatched up a case containing binoculars.
Not before the glasses were adjusted to his vision did he find time to respond absently to the inquiries of his two companions. Now the girl plucked at his sleeve, deflecting the glasses from the object which they were following so sedulously as it moved along the heights, a running horse with a woman bound upon its back, both sharply in silhouette against the burning blue.
"Alan," the girl demanded, "what is it? Why did you fire?"
"Judith," he affirmed with a look of poignant solicitude. "She's roped to the back of that crazy ​broncho! See for yourself, one false step, and she'll be killed!"
While the girl focussed her glasses upon that speck that flew against the sky, Alan turned to the two horses hobbled nearby, and seizing a saddle threw it over the back of one.
At this the other man strode to his side and dropped a detaining hand upon his arm.
"What are you going to do?" he demanded.
Alan shook the hand off and went on with his self-appointed task.
"Go after her, Tom, of course," he replied. "What else? That animal is crazy, I tell you. Think of being carried that way—all day, perhaps—face up to this brutal sun! She'll go mad if something isn't done——"
"You've gone mad yourself already," Mr. Barcus contended darkly. "What's it to you if she does? Suppose you do succeed in rescuing her, what then? As soon as she gets on her pins, she'll try to stick a knife into you, like as not. I suppose you'd like me to call your conduct chivalry? I'll tell you what I call it—lunacy!"
"Don't be an ass," Alan responded temperately, gathering the reins together. "Who warned us yesterday in time to prevent our being crushed by that rock? Judith! Why was she separated from Marrophat and the others—alone up there when that ​beast sneaked up behind her—I saw it all—and grabbed her and roped her to that broncho, if it wasn't that she had broken with, them for good and all, and started to fight on our side?"
"You're raving," Barcus commented. He looked to the girl. "Rose—Miss Trine—reason with this madman——"
Dropping the glasses, the girl came swiftly and confidently to her lover's side, lifting her lips to his.
"Go, sweetheart!" she told him. "Save her if you can!"
With a look of triumph for the benefit of Mr. Barcus, Alan Law gathered Rose Trine into his arms.
With an indignant grunt, Mr. Barcus caught up the glasses and turned his back. …
HE LEAPED … DOWN, DOWN, UPON THE WATCHER BELOW.
THEIR EYES SCANNED THE HORIZON FOR AN APPROACHING SHIP.
# The Works of Christopher Marlowe/Ignoto

IGNOTO.
I love thee not for sacred chastity,— Who loves for that?—nor for thy sprightly wit; I love thee not for thy sweet modesty, Which makes thee in perfection's throne to sit; I love thee not for thy enchanting eye, Thy beauty[s] ravishing perfection; I love thee not for unchaste luxury, Nor for thy body's fair proportion; I love thee not for that my soul doth dance And leap with pleasure, when those lips of thine Give musical and graceful utterance To some (by thee made happy) poet's line; I love thee not for voice or slender small: But wilt thou know wherefore? fair sweet, for all.
Faith, wench, I cannot court thy sprightly eyes, With the base-viol plac'd between my thighs; I cannot lisp, nor to some fiddle sing, Nor run upon a high-stretch'd minikin; I cannot whine in puling elegies, Entombing Cupid with sad obsequies; I am not fashion'd for these amorous times, To court thy beauty with lascivious rhymes; I cannot dally, caper, dance, and sing, Oiling my saint with supple sonnetting; I cannot cross my arms, or sigh "Ay me, Ay me, forlorn!" egregious foppery! I cannot buss thy fill, play with thy hair, Swearing by Jove, "thou art most debonair!" Not I, by cock! but [I] shall tell thee roundly,— Hark in thine ear,—zounds, I can thee soundly.
Sweet wench, I love thee: yet I will not sue, Or shew my love as musky courtiers do; I'll not carouse a health to honour thee, In this same bezzling drunken courtesy, And, when all's quaffd, eat up my bousing-glass, In glory that I am thy servile ass; Nor will I wear a rotten Bourbon lock, As some sworn peasant to a female smock. Well-featur'd lass, thou know'st I love thee dear: Yet for thy sake I will not bore mine ear, To hang thy dirty silken shoe-tires there; Nor for thy love will I once gnash a brick, Or some pied colours in my bonnet stick: But, by the chaps of hell, to do thee good, I'll freely spend my thrice-decocted blood.
* ↑ Ignoto] This copy of verses is found only in ed. A.
* ↑ luxury] i.e. lust.
* ↑ small] i.e., I suppose, of the waist.
* ↑ lust] i.e. kiss.
* ↑ cock] A very old corruption of the sacred name. This is proved by the equally common expressions, "Cock's passion," "Cock's body," &c.
* ↑ bezzling] i.e. tippling, sotting.
* ↑ bowing-glass] i.e. drinking-glass.
# The Works of Dionysius the Areopagite/Ecclesiastical Hierarchy

All bible references are linked to the King James Bible
* Caput I
* Caput II
* Caput III
* Caput IV
* Caput V
* Caput VI
* Caput VII
# The Works of Dionysius the Areopagite/Ecclesiastical Hierarchy/Caput III
## III. Contemplation
### Section I

Here then, too, O excellent son, after the images, I come in due order

### Section XV
## Footnotes

* ↑ Baptism, Ap. C. lib. 3, c. 16.
* ↑ See Traict� de la Liturgie ou S. Messe selon l'usage et la forme des apostres, et de leur disciple Sainct Denys, Apostre des Fran�ois, par. Gilb. Genebrard, archevesque d'Aix.
* ↑ Ap. C. lib. 8, s. 12, Lit. of Dionysius, p. 189.
* ↑ As in Denmark.
* ↑ theourgion--Divine Mysteries?,
* ↑ John xiii. 11.St. Cyprian thought Judas was excluded; St. Augustine not. See Cornelius a Lapide on John xiii. 11Ap. C. S, s. 14.
* ↑ Hieracles, p. 41.
* ↑ Republic, lib. iv. ad finem. Dulac, p. 426-7.
* ↑ The Law and the Propehts.
* ↑ See Plato, Thet. i. 114, 115. Dulac, 429.
* ↑ The energoumenoi.
* ↑ The whole Psalter is said in Liturgy of St. James before celebration.
* ↑ Liturgy of Dionysius, p. 191.
* ↑ Incarnation
* ↑ 1 John iii. 14.
* ↑ Deut. xxi. 6.
* ↑ As is the use in Denmark.
* ↑ The Fall.
* ↑ Plato, Crat. i. 295.
* ↑ Prayer of humble access.
# The Works of Dionysius the Areopagite/Ecclesiastical Hierarchy/Caput IV
## Footnotes

* ↑ Ap. C. iii. s. 17; viii. s. 28. See note, p. 68. The Greeks have two kinds of sacred oil or Unguent, one specially blessed or consecrated by the Bishop, and another not necessarily so.
* ↑ Plato, Rep. i. 6, ii. 116.
* ↑ Matt. xxiii. 5.
* ↑ Isa. vi. 2.
# The Works of Christopher Marlowe

THE WORKS
OF
CHRISTOPHER MARLOWE:
WITH
SOME ACCOUNT OF THE AUTHOR, AND NOTES,
BY THE
REV. ALEXANDER DYCE.
A NEW EDITION, REVISED AND CORRECTED
LONDON: GEORGE ROUTLEDGE AND SONS, BROADWAY, LUDGATE HILL. NEW YORK: 9, LAFAYETTE PLACE.
TO
JOHN FORSTER, Esq.,
AUTHOR OF THE LIFE OF GOLDSMITH, ETC.
This Volume is inscribed,
AS A SLIGHT RETURN FOR MANY KINDNESSES,
BY HIS SINCERE FRIEND,
THE EDITOR.
[1850.]
CONTENTS.
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 Works of Dionysius the Areopagite
## Volume 1

* Prefatory Material
* On Divine Names
* Mystic Theology
* Letters
* Liturgy
* Objections to Genuineness

## Volume 2

* Prefatory Material
* On the Heavenly Hierarchy
* Ecclesiastical Hierarchy
* Appendix

## Indexes

* Index of Scripture References
* Greek Words and Phrases
* Latin Words and Phrases
* Index of Pages of the Print Edition
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# The Works of Dionysius the Areopagite/Ecclesiastical Hierarchy/Caput II
## Footnotes

* ↑ John xiv. 23.
* ↑ Ibid. i. 13.
* ↑ Ibid. iii. 5.
* ↑ See Baptismal Offices.
* ↑ C. 2. s. 62.
* ↑ Captic Con. II. 40; Ap. C. lib. viii. c. 38.
* ↑ mupos is the unguent prepared from myrrh, mupothenges is shining with such unguent, and murostages (mupos and stazo) dripping with ditto. Ap. Con. lib. ii. c. 14.
* ↑ Syr. Doc. p. 60. Clark.
* ↑ From outward signs to inward grace
* ↑ Catechism.
# The Virginia Scaffold

* "The Virginia scaffold", in A voice from Harper's Ferry
* "The Virginia Scaffold", in Poems
# The Virginia Housewife: or, Methodical Cook/Table of Contents

CONTENTS.
# The Wheel of Fortune/Chapter 3

KHILAFAT AND SWADESHI
It was not without much misgiving that I consented to include Swadeshi as a plank in non-co-operation. But Maulana Hasrat Mohani by his sheer earnestness bore me down. I fear however that his reasons for including Swadeshi are different from mine. He is a protagonist of boycott of British goods, I cannot reconcile myself to the doctrine as I have explained elsewhere in this issue. But having failed to popularise boycott, Mohani Saheb has accepted Swadeshi as the lesser good. It is however necessary for me to explain how I have come to include Swadeshi in the programme of non-co-operation.
Non-co-operation is nothing but discipline in self-sacrifice. And I believe that a nation that is capable of limitless sacrifice is capable of rising to limitless heights. The purer the sacrifice the quicker the process. Swadeshi offers every man, woman ​and child an occasion to make a beginnings in self-sacrifice of a pure type. It therefore presents an opportunity for testing our capacity for Sacrifice. It is the measure for gauging the depth of national feeling on the Khilafat wrong. Does the nation feel sufficiently to move it to go through even the preliminary process of sacrifice? Will the nation revise its taste for the Japanese silk, the Manchester calico or the French lace and find all its decoration out of hand-spun and hand-woven cloth, i.e., Khadi? If crores of people will refuse to wear or use foreign cloth and be satisfied with the simple cloth that we can produce in our homes, it will be proof of our organising ability, energy, co-operation and self-sacrifice that will enable us to secure all we need. It will be a striking demonstration of national solidarity.
Such a consummation cannot be achieved for the mere wish. It cannot be achieved by one man, no matter how capable and sincere he may be. It cannot be achieved by dotting India with Swadeshi stores. It can only be achieved by new production. ​and judicious distribution. Production means lacs of women spinning in their own homes. This requires earnest men to be engaged in honestly distributing carded cotton and collecting yarn and paying for it. It means manufacture of thousands of spinning wheels. It means inducing the hereditary weavers to return to their noble calling and distributing home-spun yarn amongst them and setting their manufactures. It is thus only as an energising agent that I can think of Swadeshi as a plank in non-co-operation. But it is not to be despised in that capacity. And I hope that every worker for the cause, even if he can do nothing else, will have done something if he can advance Swadeshi first by increasing production and then distribution. He would be simply moving in a circle if he is satisfied with distributing cloth that is already being manufactured in India.
Layout 2
# The Wheel of Love

At first sight they had as little reason for being unhappy as it is possible to have in a world half full of sorrow. They were young and healthy; half a dozen times they had each declared the other more than common good-looking; they both had, and never knew what it was not to have …
However the heart of man is wicked. This fact alone can explain why Mary sat sadly in the drawing-room, feeling a letter that was tucked inside her waistband and John strode moodily up and down the gravel walk, a cigar, badly bitten, between his teeth, and his hand over and again covertly stealing toward his breast-pocket and pressing a scented note that lay there …
THE WHEEL OF LOVE
* I. The Virtuous Hypocrites
* II. Sympathy in Sorrow
* III. A Providential Disclosure
* IV. the Tale of a Postmark
* V. A Second Edition
* VI. A Man With a Theory
* VII. The Nights of Avignon
* VIII. Mr. and Mrs. Ashforth (1)
* IX. Mr. and Mrs. Ashforth (2)
* X. Mr. and Not Mrs. Ashforth
* XI. A Dynamite Outrage
* XII. Another!
* XIII. Faithful to Death
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 Wheel of Fortune/Chapter 7

SWADESHI STORES
In a previous issue I endeavoured to show how stores for the sake of selling mill-manufactures did not advance Swadeshi in any way whatsoever but on the contrary, tended to send up the price of cloth. I propose to show in this article how with a small capital, it is possible to advance true Swadeshi and earn a modest livelihood.
Suppose that there is a family consisting of husband, wife and two children one of whom is ten years old and the other five. If they have a capital of Rs. 500 they can manage a Khaddar Bhandar in a small way. They can hire, say in a place with a population of 20,000 inhabitants a shop with dwelling rooms for Rs. 10 per month. If they sell the whole of the stock at 10 p.c. profit they can have Rs. 50 per month. They have no servants. The wife and the ​children in their spare time would be expected to help in keeping the shop tidy and looking after it when the husband is out. The wife and children can also devote their spare time to spinning.
In the initial stages the Khaddar may not sell at the shop. In that case the husband is expected to hawk the Khaddar from door to door and popularise it. He will soon find a custom for it.
The reader must not be surprised at my suggesting 10 p.c. profits. The Khaddar Bhandars are not designed for the poorest. The use of Khaddar saves at least half the cost not necessarily because the Khaddar is more durable (though that it certainly is) but because its use revolutionises our tastes. I know what saving of money its use has meant to me. Those, who buy Khaddar from patroitic motives merely, can easily afford to pay 10 p.c. profits on Khaddar. Lastly the popularising of Khaddar means much care, devotion and labour. And the owner of a Khaddar Bhandar does not buy it at a wholesale shop but he must wander to get the best ​Khaddar, he must meet the local weavers and induce them to weave hand spun yarn. He must stimulate in his own district hand spinning among its women. He must come in touch with the carders and get them to card cotton. All this means intelligence, organisation and great ability. A man who can exhibit these qualities has a right to take 10 p.c. profits. And a Swadeshi Bhandar conducted on these lines becomes a true centre of Swadeshi activity. I commend my remarks to the attention of the managers of Swadeshi stores that are already in existence. They may not revolutionise their method at once but I have no doubt that they will advance Swadeshi only to the extent that they sell Khaddar. Y.I.—7th July, 1920.
Layout 2
# The Wind Among the Reeds/Hanrahan speaks to the Lovers of his Songs in coming Days

HANRAHAN SPEAKS TO THE LOVERS OF HIS SONGS IN COMING DAYS
O, colleens, kneeling by your altar rails long hence, When songs I wove for my beloved hide the prayer, And smoke from this dead heart drifts through the violet air And covers away the smoke of myrrh and frankincense; Bend down and pray for the great sin I wove in song,
Till Maurya of the wounded heart cry a sweet cry, And call to my beloved and me: 'No longer ﬂy 'Amid the hovering, piteous, penitential throng.'
# The Wind Among the Reeds/Michael Robartes remembers forgotten Beauty

MICHAEL ROBARTES REMEMBERS FORGOTTEN BEAUTY
When my arms wrap you round I press My heart upon the loveliness That has long faded from the world; The jewelled crowns that kings have hurled In shadowy pools, when armies ﬂed; The love-tales wove with silken thread By dreaming ladies upon cloth That has made fat the murderous moth; The roses that of old time were Woven by ladies in their hair, The dew-cold lilies ladies bore
Through many a sacred corridor Where such gray clouds of incense rose That only the gods' eyes did not close: For that pale breast and lingering hand Come from a more dream-heavy land, A more dream-heavy hour than this; And when you sigh from kiss to kiss I hear white Beauty sighing, too, For hours when all must fade like dew But ﬂame on ﬂame, deep under deep, Throne over throne, where in half sleep Their swords upon their iron knees Brood her high lonely mysteries.
# The Wind Among the Reeds/Michael Robartes asks Forgiveness because of his many Moods

If this importunate heart trouble your peace With words lighter than air, Or hopes that in mere hoping ﬂicker and cease; Crumple the rose in your hair; And cover your lips with odorous twilight and say, 'O Hearts of wind-blown ﬂame! 'O Winds, elder than changing of night and day,
'That murmuring and longing came, 'From marble cities loud with tabors of old 'In dove-gray faery lands; 'From battle banners fold upon purple fold, 'Queens wrought with glimmering hands; 'That saw young Niamh hover with love-lorn face 'Above the wandering tide; 'And lingered in the hidden desolate place, 'Where the last Phoenix died 'And wrapped the ﬂames above his holy head; 'And still murmur and long: 'O Piteous Hearts, changing till change be dead 'In a tumultuous song:' And cover the pale blossoms of your breast
With your dim heavy hair, And trouble with a sigh for all things longing for rest. The odorous twilight there.