OpenLLM-France/wikimedia huggingface dataset:
# A Hundred Verses from Old Japan/Poem 12

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SŌJŌ HENJŌ
Amatsu kaze Kumo no kayoiji Fuki tojiyo Otome no sugata Shibashi todomemu.
BISHOP HENJŌ
Oh stormy winds, bring up the clouds, And paint the heavens grey; Lest these fair maids of form divine Should angel wings display, And fly far far away.
The poet’s real name was Munesada Yoshimune, and he was the great-grandson of the Emperor Kwammu. On the death of the Emperor Nimmyō, to whom he was much devoted (A.D. 850), he took holy orders, and in the year 866 was made a bishop. He died in the year 890, at the age of seventy, from being buried, by his own wish, in a small stone tomb covered with soil, with only a small pipe leading from his mouth to the open air; he remained thus, until hunger and exhaustion put an end to his life. He is said to have composed the above verse, before he entered the priesthood, on seeing a dance of some maidens at a Court entertainment; he pretends that the ladies are so beautiful that they can be nothing less than angels, and he is afraid they will fly away, unless the wind will bring up the clouds to bar their passage. In the picture he is shown with two acolytes, apparently addressing the wind.
# A Hundred Verses from Old Japan/Poem 13

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YŌZEI IN
Tsukuba ne no Mine yori otsuru Mina no kawa Koi zo tsumorite Fuchi to nari nuru.
THE RETIRED EMPEROR YŌZEI
The Mina stream comes tumbling down From Mount Tsukuba’s height; Strong as my love, it leaps into A pool as black as night With overwhelming might.
It was a frequent custom in the old days for the Emperors of Japan to retire into the church or private life, when circumstances demanded it. The Emperor Yōzei, who was only nine years of age when he came to the throne, went out of his mind, and was forced by Mototsune Fujiwara to retire; he reigned A.D. 877–884, and did not die till the year 949. The verse was addressed to the Princess Tsuridono-no-Miko. Mount Tsukuba (2,925 feet high) and the River Mina are in the Province of Hitachi.
Koi here means the dark colour of the water from its depth, but it also means his love, and is to be understood both ways. Note also mine, a mountain peak, and Mina, the name of the river.
# A Hundred Verses from Old Japan/Poem 16

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CHŪ-NAGON ARIWARA NO YUKI-HIRA
Tachi wakare Inaba no yama no Mine ni ōru Matsu to shi kikaba Ima kaeri-komu.
THE IMPERIAL ADVISER YUKI-HIRA ARIWARA
If breezes on Inaba’s peak Sigh through the old pine tree, To whisper in my lonely ears That thou dost pine for me,— Swiftly I’ll fly to thee.
Yuki-hira was the Governor of the Province of Inaba, and half-brother of the writer of the next verse; he died in the year 893, aged 75.
The word matsu in the original may mean ‘a pine tree’, but it may also mean ‘waiting and longing for’. This is an instance of a ‘pivot-word’, imitated to a certain extent in the translation, although in English we have to employ the word twice over, while it only appears once in the Japanese.
The illustration shows the pine tree on the mountain, and the poet standing under it with two attendants.
# A Hundred Verses from Old Japan/Poem 17

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ARIWARA NO NARI-HIRA ASON
Chi haya furu Kami yo mo kikazu Tatsuta gawa Kara kurenai ni Mizu kuguru to wa.
THE MINISTER NARI-HIRA ARIWARA
All red with leaves Tatsuta’s stream So softly purls along, The everlasting Gods themselves, Who judge ’twixt right and wrong, Ne’er heard so sweet a song.
The writer, who lived A.D. 825–880, was the grandson of the Emperor Saga, and was the Don Juan of Old Japan; he was banished because of an intrigue he had with the Empress, and his adventures are fully related in the Ise-Monogatari. The Tatsuta stream is not far from Nara, and is famous for its maples in autumn. Chi haya furu, literally ‘thousand quick brandishing (swords)’, is a ‘pillow-word’, or recognized epithet, for the Gods, and almost corresponds to Virgil’s Pious Aeneas, and Homer’s ‘Odysseus, the son of Zeus, Odysseus of many devices’. It may be noted that these ‘pillow-words’ only occur in the five-syllable lines, never in the longer lines.
In the picture we see the poet looking at a screen, on which is depicted the river with the red maple leaves floating on it.
# A Hundred Verses from Old Japan/Poem 1

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TENCHI TENNŌ
Aki no ta no Kari ho no iho no Toma wo arami Waga koromode wa Tsuyu ni nure-tsutsu.
THE EMPEROR TENCHI
Out in the fields this autumn day They’re busy reaping grain; I sought for shelter ’neath this roof, But fear I sought in vain,— My sleeve is wet with rain.
The Emperor Tenchi reigned from A.D. 668 to 671, his capital was Otsu, not far from Kyōto, and he is chiefly remembered for his kindness and benevolence. It is related, that one day he was scaring birds away, while the harvesters were gathering in the crop, and, when a shower of rain came on, he took shelter in a neighbouring hut; it was, however, thatched only with coarse rushes, which did not afford him much protection, and this is the incident on which the verse is founded.
The picture shows the harvesters hard at work in the field, and the hut where the Emperor took shelter.
# A Hundred Verses from Old Japan/Poem 100

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JUN-TOKU IN
Momoshiki ya
Furuki nokiba no
Shinobu ni mo
Nao amari aru
Mukashi nari keri.
THE RETIRED EMPEROR JUN-TOKU
My ancient Palace I regret, Though rot attacks the eaves, And o’er the roof the creeping vine Spreads out and interweaves Unpruned its straggling leaves.
This writer was the third son of the Emperor Gotoba, author of the previous verse; he reigned A.D. 1211–1221, and was deposed like his father, and banished to the Island of Sado. It was during his reign that the first Japanese warships were built by Sanetomo, the writer of verse No. 93, who headed a rebellion against the Emperor.
Shinobu means ‘a creeping vine’, but it is also the verb ‘to long for’; and the verse suggests that the Emperor, while mourning over the decay of the Imperial power, still longs for the old Palace, neglected and grown over with creepers as it is.
And so the Collection ends, as it began, with two verses by Imperial poets.
# A Hundred Verses from Old Japan/Poem 15

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KWŌKŌ TENNŌ
Kimi ga tame Haru no no ni idete Wakana tsumu Waga koromode ni Yuki wa furi-tsutsu.
THE EMPEROR KWŌKŌ
Mother, for thy sake I have been Where the wakana grow, To bring thee back some fresh green leaves; And see—my koromo Is sprinkled with the snow!
Kwōkō was raised to the throne by the Fujiwara family, when the mad Emperor Yōzei was deposed; he reigned A.D. 885–887, and is said to have composed this verse in honour of his grandmother.
Wakana, literally ‘young leaves’, is a vegetable in season at the New Year; a koromo is really a priest’s garment, but is used here for the Emperor’s robe.
In the picture we see the Emperor gathering the fresh green leaves, and the snow falling from the sky.
# A Hundred Verses from Old Japan/Poem 10

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SEMI MARU
Kore ya kono Yuku mo kaeru mo Wakarete wa Shiru mo shiranu mo Ausaka no seki.
SEMI MARU
The stranger who has travelled far, The friend with welcome smile, All sorts of men who come and go Meet at this mountain stile,— They meet and rest awhile.
Semi Maru is said to have been the son of the Emperor Uda, who reigned A.D. 888–897. He became blind, and so, being unable to ascend the throne, he retired to a hut on the hills, near to a barrier gate, and amused himself with his guitar. The translation does not fully reproduce the antithesis of the original—‘this or that man, people coming and going, long lost friends and strangers’. The last line is literally ‘the barrier on the mountain road of meeting’; and Ōsaka no Seki, as the name is now spelled, a small hill on the edge of Lake Biwa, not far from Kyōto, is the site commemorated in this verse.
# A Hundred Verses from Old Japan/Poem 11

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SANGI TAKAMURA
Wada no hara Yasoshima kakete Kogi idenu to Hito ni wa tsugeyo Ama no tsuribune.
THE PRIVY COUNCILLOR TAKAMURA
Oh! Fishers in your little boats, Quick! tell my men, I pray, They’ll find me at Yasoshima, I’m being rowed away Far off across the bay.
Takamura, a well-known scholar, rose from poverty to riches on being appointed a Custom-house officer for the ships trading to and from China. His enemies reported him to the Emperor as an extortioner and a thief, and he was deported to Yasoshima, a group of small islands off the coast; he is said to have composed this song and sung it to the fishing-boats, as he was being carried off. He was afterwards pardoned and reinstated, dying in the year 852.
# A Hundred Verses from Old Japan/Poem 14

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KAWARA NO SADAIJIN
Michinoku no Shinobu moji-zuri Tare yue ni Midare-some nishi Ware naranaku ni.
THE MINISTER-OF-THE-LEFT OF THE KAWARA (DISTRICT OF KYŌTO)
Ah! why does love distract my thoughts, Disordering my will! I’m like the pattern on the cloth Of Michinoku hill,— All in confusion still.
The old capital of Kyōto was divided into right and left districts, and the above is only an official title; the poet’s name was Tōru Minamoto, and he died in the year 949. At Michinoku, in the Province of Iwashiro, in old times a kind of figured silk fabric was made, called moji-zuri, embroidered with an intricate pattern, which was formed by placing vine leaves on the material, and rubbing or beating them with a stone until the impression was left on the silk. There is a hill close by, called Mount Shinobu, and a small temple, called Shinobu Moji-zuri Kwannon. Shinobu can also mean ‘a vine’, ‘to love’, or to ‘conceal (my love)’. The meaning of this very involved verse appears to be, that his thoughts are as confused with love as the vine pattern on the embroidered fabric made at Mount Michinoku. The picture seems to show the lady with whom the poet was in love.
# A Course in Miracles/Workbook for Students/Creation's gentleness is all I see

Creation's gentleness is all I see.
I have indeed misunderstood the world, because I laid my sins on it and saw them looking back at me. How fierce they seemed! And how deceived was I to think that what I feared was in the world, instead of in my mind alone. Today I see the world in the celestial gentleness with which creation shines. There is no fear in it. Let no appearance of my sins obscure the light of Heaven shining on the world. What is reflected there is in God's Mind. The images I see reflect my thoughts. Yet is my mind at one with God's. And so I can perceive creation's gentleness.
In quiet would I look upon the world, which but reflects Your Thoughts, and mine as well. Let me remember that they are the same, and I will see creation's gentleness.
# A Course in Miracles/Workbook for Students/Father, my freedom is in You alone

Father, my freedom is in You alone.
I did not understand what made me free, nor what my freedom is, nor where to look to find it. Father, I have searched in vain until I heard Your Voice directing me. Now I would guide myself no more. For I have neither made nor understood the way to find my freedom. But I trust in You. You Who endowed me with my freedom as Your holy Son will not be lost to me. Your Voice directs me, and the way to You is opening and clear to me at last. Father, my freedom is in You alone. Father, it is my will that I return.
Today we answer for the world, which will be freed along with us. How glad are we to find our freedom through the certain way our Father has established. And how sure is all the world's salvation, when we learn our freedom can be found in God alone.
# A Course in Miracles/Workbook for Students/Epilogue
### Epilogue

This course is a beginning, not an end. Your Friend goes with you. You are not alone. No one who calls on Him can call in vain. Whatever troubles you, be certain that He has the answer, and will gladly give it to you, if you simply turn to Him and ask it of Him. He will not withhold all answers that you need for anything that seems to trouble you. He knows the way to solve all problems, and resolve all doubts. His certainty is yours. You need but ask it of Him, and it will be given you.
You are as certain of arriving home as is the pathway of the sun laid down before it rises, after it has set, and in the half-lit hours in between. Indeed, your pathway is more certain still. For it can not be possible to change the course of those whom God has called to Him. Therefore obey your will, and follow Him Whom you accepted as your voice, to speak of what you really want and really need. His is the Voice for God and also yours. And thus He speaks of freedom and of truth.
No more specific lessons are assigned, for there is no more need of them. Henceforth, hear but the Voice for God and for your Self when you retire from the world, to seek reality instead. He will direct your efforts, telling you exactly what to do, how to direct your mind, and when to come to Him in silence, asking for His sure direction and His certain Word. His is the Word that God has given you. His is the Word you chose to be your own.
And now I place you in His hands, to be His faithful follower, with Him as Guide through every difficulty and all pain that you may think is real. Nor will He give you pleasures that will pass away, for He gives only the eternal and the good. Let Him prepare you further. He has earned your trust by speaking daily to you of your Father and your brother and your Self. He will continue. Now you walk with Him, as certain as is He of where you go; as sure as He of how you should proceed; as confident as He is of the goal, and of your safe arrival in the end.
The end is certain, and the means as well. To this we say "Amen." You will be told exactly what God wills for you each time there is a choice to make. And He will speak for God and for your Self, thus making sure that hell will claim you not, and that each choice you make brings Heaven nearer to your reach. And so we walk with Him from this time on, and turn to Him for guidance and for peace and sure direction. Joy attends our way. For we go homeward to an open door which God has held unclosed to welcome us.
We trust our ways to Him and say "Amen." In peace we will continue in His way, and trust all things to Him. In confidence we wait His answers, as we ask His Will in everything we do. He loves God's Son as we would love him. And He teaches us how to behold him through His eyes, and love him as He does. You do not walk alone. God's angels hover near and all about. His Love surrounds you, and of this be sure; that I will never leave you comfortless.
# A Course in Miracles/Workbook for Students/Christ's is the vision I will use today

Christ's is the vision I will use today.
Each day, each hour, every instant, I am choosing what I want to look upon, the sounds I want to hear, the witnesses to what I want to be the truth for me. Today I choose to look upon what Christ would have me see, to listen to God's Voice, and seek the witnesses to what is true in God's creation. In Christ's sight, the world and God's creation meet, and as they come together all perception disappears. His kindly sight redeems the world from death, for nothing that He looks on but must live, remembering the Father and the Son; Creator and creation unified.
Father, Christ's vision is the way to You. What He beholds invites Your memory to be restored to me. And this I choose, to be what I would look upon today.
# A Course in Miracles/Workbook for Students/Conflicting wishes cannot be my will

Conflicting wishes cannot be my will.
Father, Your Will is mine, and only that. There is no other will for me to have. Let me not try to make another will, for it is senseless and will cause me pain. Your Will alone can bring me happiness, and only Yours exists. If I would have what only You can give, I must accept Your Will for me, and enter into peace where conflict is impossible, Your Son is one with You in being and in will, and nothing contradicts the holy truth that I remain as You created me.
And with this prayer we enter silently into a state where conflict cannot come, because we join our holy will with God's, in recognition that they are the same.
# A Course in Miracles/Workbook for Students/Creation's freedom promises my own

Creation's freedom promises my own.
The end of dreams is promised me, because God's Son is not abandoned by His Love. Only in dreams is there a time when he appears to be in prison, and awaits a future freedom, if it be at all. Yet in reality his dreams are gone, with truth established in their place. And now is freedom his already. Should I wait in chains which have been severed for release, when God is offering me freedom now?
I will accept Your promises today, and give my faith to them. My Father loves the Son Whom He created as His Own. Would You withhold the gifts You gave to me?
# A Course in Miracles/Workbook for Students/Eternal holiness abides in me

Eternal holiness abides in me.
My holiness is far beyond my own ability to understand or know. Yet God, my Father, Who created it, acknowledges my holiness as His. Our Will, together, understands it. And Our Will, together, knows that it is so.
Father, my holiness is not of me. It is not mine to be destroyed by sin. It is not mine to suffer from attack. Illusions can obscure it, but can not put out its radiance, nor dim its light. It stands forever perfect and untouched. In it are all things healed, for they remain as You created them. And I can know my holiness. For Holiness Itself created me, and I can know my Source because it is Your Will that You be known.
# A Course in Miracles/Workbook for Students/Father, I will but to remember You

Father, I will but to remember You.
What can I seek for, Father, but Your Love? Perhaps I think I seek for something else; a something I have called by many names. Yet is Your Love the only thing I seek, or ever sought. For there is nothing else that I could ever really want to find. Let me remember You. What else could I desire but the truth about myself?
This is your will, my brother. And you share this will with me, and with the One as well Who is our Father. To remember Him is Heaven. This we seek. And only this is what it will be given us to find.
# A Naval Biographical Dictionary/Giffard, James

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​GIFFARD. (Lieutenant, 1814.)
James Giffard died aboat the commencement of 1847.
This officer entered the Navy, 6 Aug. 1807, as Sec.-cl. Boy, on board the Téméraire 98, Capt. Sir Chas. Hamilton, flag-ship afterwards in the Baltic and Mediterranean of Rear- Admirals Manley Dixon and Fras. Pickmore. In Dec. 1811, he became Midshipman of the Ville de Paris, 110, Capt. Geo. Burlton, on the latter station, where, until his promotion, 6 July, 1814, he continued to serve, in the Blossom, Capt. Wm. Stewart, Swallow and Kite sloops, Capts. Geo. Canning, Rowland Mainwaring, and Thos. Forster, San Josef 110, flag-ship of Sir Rich. King, Endymion prize-brig, Capt. Cornish, and Rainbow 26, Capt. Jas. Wemyss. From 3 Jan. to 31 May, 1815, he cruized on the Irish station in the Menai 24, Capt. Watkin Owen Pell; after which he obtained an appointment in the Water Guard, 14 Dec. 1820, and was invested with the command, 16 Dec. 1825, of the Dolphin Revenue-cutter. From the date of his quitting the latter vessel Mr. Giffard remained, we believe, unemployed.
# A Naval Biographical Dictionary/Giffard, George

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​GIFFARD. (Captain, 1845.)
George Giffard, born in 1815, is third son of the late Sir Ambrose Hardinge Giffard, Kt., Chief Justice of Ceylon, by Harriet, daughter of Lovell Pennell, Esq., of Lyme Regis; nephew of Lieut. Wm. Giffard, of the 82nd Regt., who was murdered by the rebels in Ireland in May, 1798; and brother-in-law of the late Sir Wm. Webb Follett, Her Majesty’s Attorney-General.
This officer entered the Navy, 27 June, 1827; passed his examination in 1834; and obtained his first commission 30 Oct. 1835. His appointments, as Lieutenant, were – 1 Nov. 1835, and 14 Feb. 1&38, to the Cruizer 16, and Medea steamer, Capts. Wm. Alex. Willis and John Neale Nott, on the North America and West India station – and, 27 Nov. 1839, to the Cyclops steamer, Capt. Horatio Thos. Austin. In the following year he bore a very active part in the operations on the coast of Syria, and particularly distinguished himself by the able assistance he afforded his Captain in an attack on the strong tower of Gebail, 12 Sept. 1840, on which occasion he formed one of a party that very gallantly landed and advanced to the walls, although ultimately compelled to retire with loss. For his services throughout the campaign he was awarded a Commander’s commission, dated 4 Nov. 1840. His next appointment, we find, was, 5 Jan. 1843, to the Vixen steam-sloop, attached to the force in the East Indies, during his continuation on which station he destroyed a nest of pirates, of his own accord; and, on 19 Aug. 1845, bore the flag of Sir Thos. John Cochrane, the Commander-in-Chief, pending an attack made by the boats of his squadron upon a formidable settlement at Malloodoo, on the north end of the island of Borneo, where he was subsequently employed in accomplishing the ruin of the remaining pirates. He was promoted, in consequence of those performances, to the rank of Captain, 26 Dec. 1845, and he is now on half-pay. Agents – Hallett and Robinson.
* ↑ Vide Gaz. 1840. pp. 2253-4.
* ↑ Vide Gaz. 1845, p. 6534.
# A Naval Biographical Dictionary/Gifford, James

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​GIFFORD. (Rear-Admiral, 1846. f-p., 19; h-p., 45.)
James Gifford (whose name had been previously borne for upwards of three years, as Captain’s Servant, on the books of the Hannibal and Agamemnon, both commanded by Capt. Benj. Caldwell) entered the Navy, 1 Oct. 1783, as Midshipman, on board the Assistance, Capt. Wm. Bentinck, bearing the broad pendant on the Halifax station of Commodore Sir Chas. Douglas. Until the receipt of his first commission, 22 Oct. 1793, he served, latterly in the West Indies, Channel, and Mediterranean, on board the Weazle and Juno, Capt. Sam. Hood, Colossus 74, Capt. Henry Harvey, Robust 74, Capt. Rowland Cotton, and St. George 98, flag-ship, during the occupation of Toulon, of Rear-Admiral John Gell. He then joined the Lutine 32, Capts. Jas. Macnamara and Wm. Haggitt; and on 7 Oct. 1795, was in company with the Censeur 74, when that ship was captured by a French squadron under M. Richery, from whom the Lutine herself with difficulty effected her escape. As Lieutenant, Mr. Gifford’ s subsequent appointments were – to the Pompée 74, Capt. Jas. Vashon, and Prince and Prince George 98’s, flag-ships of Rear-Admiral Chas. Cotton. Being properly qualified, by commission dated 7 May, 1802, he subsequently, after officiating for a few months as Acting-Captain of the Braave frigate, assumed command, 8 May, 1804, 16 May, 1808, and 17 Feb. 1812, of the Speedy, Sarpen, and Sheldrake sloops, on the Channel and Baltic stations. He attained Post-rank 12 Aug. 1812; and on 1 Oct. 1846, became a Rear-Admiral. Agents – Hallett and Robinson.