OpenLLM-France/wikimedia huggingface dataset:
# Once a Week (magazine)/Series 1/Volume 1/Dumb mouths

​Page:Once a Week Jul - Dec 1859.pdf/147 ​Page:Once a Week Jul - Dec 1859.pdf/148 ​is a place to which after sailing many many days a ship comes. Here is the ship’s track on the map. The men and women there dress according to this pattern which I show. The skies the people see are so and so. Their fields are thus and thus. Their houses are built in this style. In that land the tea we use is got. The fact of tea being the leaf of a plant, prepared after such and such a fashion, can form no difficulty which you cannot easily conceive removed by reference to plants within reach.”
“Analogy, then,” we observe, satisfied with our light, “is your main dependence. You show how the things and persons they know resemble or differ from those you desire to teach them about. Now, what do you do with all these children when they grow up?”
“Oh, as to that,” he adds, in a changed voice, as if dismounted from his hobby, which was evidently the schoolwork, “they are fit for most of the common handicraft employments by which men make a living. It is sometimes difficult to get one apprenticed, undoubtedly; but a fair proportion of them afterwards do well, and support themselves creditably.”
“Deaf persons are very eccentric, are they not?” we inquire.
“As how?” he asks.
“I have heard very curious stories of them,” we reply, “as to their inquisitiveness, and odd ways they take to gratify it. I have been told, too, that they prefer their condition, and would rather not be made to hear.”
“Ask one of them,” observes our Mentor.
The question is written—“Whether would you be made able to hear or remain deaf?” In a moment the boy underlines the words—able to hear.
“The fact is,” the master proceeds improving the subject, “that deaf human beings are very similar to others, liking what people commonly like, and disliking what is commonly thought irksome. Now and then odd tastes may show themselves, but whatever is odd—whatever departs from the common standard by which we regulate preferences and aversions—is exceptional. If a deaf person prefers deafness, his case, to say the least of it, is singular. I never knew or heard of an instance of the kind, and can more easily imagine a mistake as to the spirit (for deaf persons are not devoid of drollery), in which a preference of the sort was expressed, than gravely accept your statement that in a deaf person taste so manifested itself as a fact to be reasoned from.”
“What number of persons now in all England may be deaf and dumb?”
“Speaking in round numbers, ten thousand.”
Surely a class of schools which essays to put into ten thousand poor dumb mouths an available substitute for the speech we with reason prize so much, constitutes a section of England’s educational apparatus deserving proper recognition.
May its work prosper!
John Clyne.
# Once a Week (magazine)/Series 1/Volume 1/Fairy May

FAIRY MAY.
I.
ome hither, little Fairy May, My bride if you will be, I’ll give you silks and satins bright Most beautiful to see; I’ll bring you to my castle hall, ’Mid lords and ladies gay:” “No thank you, sir, I’d rather not,” Quoth little Fairy May!
II.
Says mother, “He’s a proper youth; Say yes, girl, there’s a dearie:” “Say no, Miss Pride?” her father cried, “I’d only like to hear ye!” But still, for all that they could do, And all that they could say, “No thank you, sir; I’d rather not,” Quoth little Fairy May!
III.
“Come Fairy May, your words unsay, You silly little goosie! You know within your heart of hearts, You wouldn’t like to lose me: You’ll never see me here again, If once I go away:” “Well, sir! and much I care for that!” Quoth little Fairy May.
IV.
“Lose such a prize!” her father cries, “Say yes—or else I’ll make ye!” Her mother scolds—“A wilful chit! I’ve half a mind to shake ye!” But still for all that they could do, And all that they could say, “No thank you, sir, I’d rather not,” Quoth little Fairy May.
C. W. Goodhart.
# On the Vital Principle/Book 3/Prelude to Chapter 12

As the treatise is drawing to a close, this chapter again alludes to the distinction between the life in plants and animals from the presence or absence of sensibility—thus, animals are distinguished from plants by being sentient, as plants are from inanimate bodies by nutrition and growth. Aristotle placed plants immediately after inanimate substances, and says that they are distinguished, generically, by degrees of vitality; that compared with other bodies they appear to be almost alive (σχεδὸν ὥσπερ εὔψυχον); compared with animals, to be inanimate; and that the transition from the one to the other is in an unbroken series. Thus, there are "marine creatures," he says, "which cannot with certainty be ranged among either animals or plants; and sponge has altogether the appearance of a plant." Lamarck has substantively adopted this, as he, too, ​commences with inanimate things (which, whatever their character, he distinguishes broadly from whatever has life) and then passes to plants, which he distinguishes from animal bodies, by being non-irritable—incapable, that is, of contracting any of their solids, suddenly and repeatedly, while animal bodies are, on the contrary, endowed with contractile power. Cuvier observes, that "living and organised beings have, from the earliest times, been subdivided into animated beings—beings, that is, which are sentient and moveable, and beings which are inanimate; and as these are neither sentient nor moveable, they are reduced to the common faculty of vegetation or nutrition." It is not necessary, then, as Aristotle remarks, that all living beings should be sentient.
* ↑ Hist. Animalm, VIII. 1. 6.
* ↑ Introduction, 77. 96.
* ↑ Règne Animal, C. I. 18.
# On the Vital Principle/Book 3/Prelude to Chapter 13

There were four admitted elements, fire and air, earth and water, from which all things were supposed to be formed; and the object here is to shew that an animal cannot be homogeneous, connot be formed, that is, of only one element. Now, earth was supposed to give solidity, fire to be diffused through all living bodies, and thus there remained only air and water from which to constitute sentient organs; the earth was assigned, however, more particularly to the Touch, but, as Touch is perceptive of other qualities (as hot and cold) besides those of mere Touch, it could not be constituted of that element alone. The organs of relation, sight and hearing, were formed, principally, of water and air, which are the media for the transmission of visual and sonorous impressions; and the smell partook more of fire, as the Touch did of earth, yet not exclusively. The theory is superseded by the increase of our knowledge of external nature, but, in assuming ​elements, combination and proportion, it seems to typify, as it were, an atomic theory. Hippocrates, also, taught that the human body cannot be exclusively, either of air or fire, water or earth, or any single element; although, he adds, "I do not quarrel with such as think otherwise." Plato, likewise, “derived all things, so to say, from these four elements, in due proportion and relation to one another; so that what fire is to air, that air is to water, and water to earth, and each is, by affinity, united with others, to form whatever is visible and tangible.”
* ↑ De Natura Hominis.
* ↑ Timœus, 32, B.
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Letters/Letters/Festal Letters/Chapter 14

Letter XVIII.—(For 346.) Coss. Augustus Constantius IV, Constans III; Præf. the same Nestorius; Indict. iv; Easter-day iii Kal. Apr., iv Pharmuthi; Moon 21; Æra Dioclet. 62.
Athanasius, to the Presbyters and Deacons of Alexandria, brethren beloved in the Lord, greeting.
You have done well, dearly beloved brethren, that you have given the customary notice of the holy Easter in those districts; for I have seen and acknowledged your exactness. By other letters I have also given you notice, that when this year is finished, ye may know concerning the next. Yet now I have thought it necessary to write the same things that, when you have it exactly, you also may write with care. Therefore, after the conclusion of this feast, which is now drawing to its close, on the twelfth of the month Pharmuthi, which is on the vii Id. Apr., Easter-day will be on the iii Kal, April; the fourth of Pharmuthi, according to the Alexandrians. When therefore the feast is finished, give notice again in these districts, according to early custom, thus: Easter Sunday is on the iii Kal. April, which is the fourth of Pharmuthi, according to the Alexandrian reckoning. And let no man hesitate concerning the day, neither let any one contend, saying, It is requisite that Easter should be held on the twenty-seventh of the month Phamenoth; for it was discussed in the holy Synod, and all there settled it to be on the iii Kal. April. I say then that it is on the fourth of the month Pharmuthi; for the week before this is much too early. Therefore let there be no dispute, but let us act as becometh us. For I have thus written to the Romans also. Give notice then as it has been notified to you, that it is on the iii Kal. April; the fourth of Pharmuthi, according to the Alexandrian reckoning.
That ye may have health in the Lord, I pray, my dearly beloved brethren.

## Footnotes

* ↑ The number vii is omitted in the ms.
* ↑ Sardica, in 343.
* ↑ The 14th day of the Moon, reckoning from the time of mean New Moon, took place on Sunday the 23rd. According to the rule which obtained in later times and continued in use until the Gregorian reformation of the Calendar, the 14th day of the Ecclesiastical Moon took place on Saturday the 22nd, which would make Easter-day happen on the 23rd. It would seem, therefore, that the decision of the Synod referred to, brought the Ecclesiastical Moon into closer accordance with that of the heavens, than the later Calendar would have done. In 357 Easter was apparently kept on Mar. 23.
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Letters/Letters/Festal Letters/Chapter 13

Letter XVII.—(For 345.) Coss. Amantius, Albinus; Præf. Nestorius of Gaza; Indict. iii; Easter-day, vii Id. Apr., xii Pharmuthi; Moon 19; Æra Dioclet. 61.
Athanasius to the Presbyters and Deacons of Alexandria, and to the beloved brethren, greeting in Christ.
According to custom, I give you notice respecting Easter, my beloved, that you also may notify the same to the districts of those who are at a distance, as is usual. Therefore, after this present festival, I mean this which is on the twentieth of the month Pharmuthi, the Easter-day following will be on the vii Id. April, or according to the Alexandrians on the twelfth of Pharmuthi. Give notice therefore in all those districts, that Easter-day will be on the vii Id. April, or according to the Alexandrian reckoning on the twelfth of Pharmuthi. That you may be in health in Christ, I pray, my beloved brethren.

## Footnotes

* ↑ Observe that Athan. gives notice at Easter, a.d. 344, upon what day Easter is to be observed in a.d. 345, and not immediately after the succeeding Epiphany, as Cassian asserts to have been the custom of the Patriarch of Alexandria. (Cassian. Collat. x. 1.) Cf. Letters 2, 4, 10, 18, &c.
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Letters/Letters/Festal Letters/Chapter 20

From Letter XXVIII.—(For 356.)
…In order that while He might become a sacrifice for us all, we, nourished up in the words of truth, and partaking of His living doctrine, might be able with the saints to receive also the joy of Heaven. For thither, as He called the disciples to the upper chamber, so does the Word call us with them to the divine and incorruptible banquet; having suffered for us here, but there, preparing the heavenly tabernacles for those who most readily hearken to the summons, and unceasingly, and [gazing] at the goal, pursue the prize of their high calling; where for them who come to the banquet, and strive with those who hinder them, there is laid up both a crown, and incorruptible joy. For even though, humanly speaking, the labour of such a journey is great, yet the Saviour Himself has rendered even it light and kindly.

## Footnotes

* ↑ From Cosmas, see Migne xxvi. p. 1433.
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Letters/Letters/Festal Letters/Chapter 19

From Letter XXVII.—(For 355.) From the twenty-seventh Festal Letter of Athanasius, Bishop of Alexandria and Confessor; of which the commencement is, ‘Again the season of the day of the living Passover.’
For who is our joy and boast, but our Lord and Saviour Jesus Christ, Who suffered for us, and by Himself made known to us the Father? For He is no other than He Who of old time spoke by the Prophets; but now He saith to every man, ‘I Who speak am near.’ Right well is this word spoken, for He does not at one time speak, at another keep silence; but continually and at all times, from the beginning without ceasing, He raises up every man, and speaks to every man in his heart.

## Footnotes

* ↑ The fragment here given of the twenty-seventh Letter, as well as fragments of the twenty-ninth and forty-fourth, are from Syriac translations, discovered by Mr. Cureton as quoted by Severus Patriarch of Antioch, in his work against Johannes Grammaticus contained in the Syriac collection of the British Museum (Cod. Add. 12, 157, fol. 202), and published by him with the preceding Letters. Their style would argue them to be part of the same translation.
* ↑ John iv. 26.
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Letters/Letters/Festal Letters/Chapter 17

From Letter XXII.—(For 350.)
Where our Lord Jesus Christ, who took upon Him to die for all, stretched forth His hands, not somewhere on the earth beneath, but in the air itself, in order that the Salvation effected by the Cross might be shewn to be for all men everywhere: destroying the devil who was working in the air: and that He might consecrate our road up to Heaven, and make it free.

## Footnotes

* ↑ The above fragments are from Cosmos Indicopleustes: the Greek in Migne xxvi. 1432, sqq.
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Letters/Letters/Festal Letters/Chapter 18

From Letter XXIV.—(For 352.)
And at that time when they went forth and crossed over Egypt, their enemies were the sport of the sea; but now, when we pass over from earth to Heaven, Satan himself henceforth falls like lightning from Heaven.

## Footnotes

* ↑ The above fragments are from Cosmas Indicopleustes: the Greek in Migne xxvi. 1432, sqq.
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Letters/Letters/Festal Letters/Chapter 21

Another Fragment.
But let us, brethren, who have received the vineyard from the Saviour, and are invited to the heavenly banquet, inasmuch as the Feast is now drawing nigh, take the branches of the palm trees, and proving conquerors of sin, let us too like those, who on that occasion went to meet the Saviour, make ourselves ready by our conduct, both to meet Him when He comes, and to go in with Him and partake of the immortal food, and from thenceforth live eternally in the heavens.

## Footnotes

* ↑ John xii. 13.
# Once a Week (magazine)/Series 1/Volume 4/Tuscan nooks and bye-paths - Part 2

←Part 1
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# Once a Week (magazine)/Series 1/Volume 4/The story of the three wonderful companions

THE STORY OF THE THREE WONDERFUL COMPANIONS. A BOHEMIAN FAIRY LEGEND.
There was once a king, who was very old and had only one son. One day he called his son, and said:
“My dear son, thou knowest that ripe fruit falls in order to make room for other. My head is growing riper day by day, and perhaps ere long the sun will shine on it no more; but before I die I would gladly behold my future daughter, thy wife. Take to thyself a wife, my son.”
And the prince answered:
“Gladly, O, my father! would I fulfil thy wish, but I have as yet no bride. I know not one.”
The king then thrust his hand into his pocket, and drew therefrom a golden key, which he gave to his son, saying:
“Go up into the highest room in the tower, and when thou art there cast thy eyes around thee and tell me which of the brides which thou shalt there see pleases thee most.”
The prince departed immediately. He had never before been in the tower, and knew not what was there to be seen.
When he had reached the highest chamber but one he beheld on the ceiling a small iron door like a lid, and it was locked; but he unlocked it with the golden key, lifted it up, and went in through it.
There was a large round room, the roof of which was as blue as the sky on a clear winter’s night, and silver stars glittered upon it. The floor was covered with a green silken carpet, and the room had twelve high windows in golden frame-work: in each window a virgin was painted on crystal glass in the loveliest rainbow colours, with a royal crown on her head, and in each window was also another upon a different ground, but each was more beautiful than the other, so that the prince was quite dazzled. And as he was gazing on them in full astonishment, not knowing which to choose, the lovely figures began to move like living beings, and looked towards him and smiled upon him as if they wished to speak.
Then the prince saw that one of the windows was concealed by a white curtain, which he drew aside in order to see what was behind it.
There stood a virgin dressed in white, with a silver girdle round her waist and a crown of pearls upon her head. She was the loveliest of all, but sad and pale as if she had risen from the grave. The prince stood long gazing on the figure, and seemed like one in a dream, and whilst he was thus looking at her his heart was sorely grieved, ​Page:Once a Week Dec 1860 to June 61.pdf/229 ​Page:Once a Week Dec 1860 to June 61.pdf/230 ​Page:Once a Week Dec 1860 to June 61.pdf/231 ​Page:Once a Week Dec 1860 to June 61.pdf/232
# Once a Week (magazine)/Series 1/Volume 4/The water stoppage

See also the author's previous articles on the topic of frozen pipes, "Pipes of paper" and "Water-pipes and frost."
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# Once a Week (magazine)/Series 1/Volume 4/Tuscan nooks and bye-paths - Part 1

Part 2→
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# Nicene and Post-Nicene Fathers: Series II/Volume V/Dogmatic Treatises/Against Eunomius/Book V
## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
# Nicene and Post-Nicene Fathers: Series II/Volume V/Dogmatic Treatises/Against Eunomius/Book VI
## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
# Once a Week (magazine)/Series 1/Volume 8/Astley's horse (Philippus)

Letter to the editor in response to William Pinkerton's article "Astley's;" the identity of the writer is unknown. See also another letter by Abraham Cooper.
ASTLEY’S HORSE.
[The following interesting communication has reached us from an Irish gentleman, who was for many years a well-known Member of the House of Commons.—Ed. O. a W.]
To the Editor of “Once a Week.”
Sir,
Your Correspondent, “Abr. Cooper, R.A.” (in your Number of the 10th of January last), painted the Spanish horse in the possession of Davis, Astley’s successor. I have ridden him.
He was an entire horse of a rich dark bay, as playful at his great age as a foal, and as easy as a pony in his action. I rode him in 1805-6. His wind was gone, but he could canter a few turns round the circle handsomely, and was used occasionally for Davis’s pupils (of whom I was one), and every night of the performances for various tricks. He would take a kettle off a fire of shavings; and he was ridden by Davis himself to show that most difficult of all “airs” to teach a horse, viz., performing the perfect action of the trot without moving from one spot. I think it is called the Piaffe. He used to do this to the tune of “Nancy Dawson,” surrounded by blazing fireworks.
A horse in performing this “air” to music is supposed by the vulgar to dance to the music; but of course the truth is that the music plays to the horse. Davis used to say that the horse was then forty-two years old.
I enclose my card, and remain, Sir, Your obedient servant, Philippus.
# Once a Week (magazine)/Series 1/Volume 8/Astley's horse (Cooper)

Letter to the editor in response to William Pinkerton's article "Astley's." See also another letter by "Philippus."
ASTLEY’S HORSE.
To the Editor of Once a Week.
Sir,—
The horse mentioned in your paper as “Astley’s old horse” was not a white one, but a dark bay. I painted him when he was more than thirty years old, and when, having lost all his teeth, he was fed on soaked bread.
Mr. Davis, in whose possession he was after Astley’s death, being my uncle, I had frequent opportunities of seeing the horse, and knew him well. He was called “the old Spanish horse.”
I am, sir, Abr. Cooper, R. A.19, New Millman Street.
# Ornithological Biography

In 1831 Audubon published this as a companion to Birds of America, which contained only engraved captions. The works were separated in this fashion because they were published in the United Kingdom where all publishers of written material were required to donate a copy to each public library. So it was arranged that Birds of America contained no written material as it would have been too expensive to make so many free copies. Later on a smaller more affordable edition was published combining the pictures and descriptions in one work.
* Volume 1
* Volume 2
* Volume 3
* Volume 4
* Volume 5
# Ornithological Biography/Volume 1

See the (transcription project)
Layout 2
ORNITHOLOGICAL BIOGRAPHY,
OR AN ACCOUNT OF THE HABITS OF THE
BIRDS OF THE UNITED STATES OF AMERICA;
ACCOMPANIED BY DESCRIPTIONS OF THE OBJECTS REPRESENTED IN THE WORK ENTITLED
THE BIRDS OF AMERICA,
AND INTERSPERSED WITH DELINEATIONS OF AMERICAN SCENERY AND MANNERS.
BY JOHN JAMES AUDUBON, F.R.SS.L.&E.
EDINBURGH:
ADAM BLACK, 55. NORTH BRIDGE, EDINBURGH;
MDCCCXXXI.
NEILL & CO. PRINTERS, Old Fishmarket, Edinburgh.
* Introductory Address
* Index