OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book II/Chapter 6

Chapter 6.—That the Gods of the Pagans Never Inculcated Holiness of Life.
This is the reason why those divinities quite neglected the lives and morals of the cities and nations who worshipped them, and threw no dreadful prohibition in their way to hinder them from becoming utterly corrupt, and to preserve them from those terrible and detestable evils which visit not harvests and vintages, not house and possessions, not the body which is subject to the soul, but the soul itself, the spirit that rules the whole man. If there was any such prohibition, let it be produced, let it be proved. They will tell us that purity and probity were inculcated upon those who were initiated in the mysteries of religion, and that secret incitements to virtue were whispered in the ear of the élite; but this is an idle boast. Let them show or name to us the places which were at any time consecrated to assemblages in which, instead of the obscene songs and licentious acting of players, instead of the celebration of those most filthy and shameless Fugalia (well called Fugalia, since they banish modesty and right feeling), the people were commanded in the name of the gods to restrain avarice, bridle impurity, and conquer ambition; where, in short, they might learn in that school which Persius vehemently lashes them to, when he says: “Be taught, ye abandoned creatures, and ascertain the causes of things; what we are, and for what end we are born; what is the law of our success in life; and by what art we may turn the goal without making shipwreck; what limit we should put to our wealth, what we may lawfully desire, and what uses filthy lucre serves; how much we should bestow upon our country and our family; learn, in short, what God meant thee to be, and what place He has ordered you to fill.” Let them name to us the places where such instructions were wont to be communicated from the gods, and where the people who worshipped them were accustomed to resort to hear them, as we can point to our churches built for this purpose in every land where the Christian religion is received.

## Footnotes

* ↑ Fugalia. Vives is uncertain to what feast Augustin refers. Censorinus understands him to refer to a feast celebrating the expulsion of the kings from Rome. This feast, however (celebrated on the 24th of February), was commonly called Regifugium.
* ↑ Persius, Sat. iii. 66–72.
# New Poems (Yeats)/The Spur

YOU think it horrible that lust and rage
Should dance attention upon my old age;
They were not such a plague when I was young;
What else have I to spur me into song?
# New Poems (Yeats)/The Wild Old Wicked Man

BECAUSE I am mad about women I am mad about the hills,' Said that wild old wicked man Who travels where God wills. 'Not to die on the straw at home. Those hands to close these eyes, That is all I ask, my dear, From the old man in the skies.
Daybreak and a candle-end.
'Kind are all your words, my dear, Do not the rest withhold. Who can know the year, my dear, when an old man's blood grows cold? ' I have what no young man can have Because he loves too much. Words I have that can pierce the heart, But what can he do but touch?'
Daybreak and a candle-end.
Then Said she to that wild old man, His stout stick under his hand, 'Love to give or to withhold Is not at my command. I gave it all to an older man: That old man in the skies. Hands that are busy with His beads Can never close those eyes.'
Daybreak and a candle-end.
'Go your ways, O go your ways, I choose another mark, Girls down on the seashore Who understand the dark; Bawdy talk for the fishermen; A dance for the fisher-lads; When dark hangs upon the water They turn down their beds.
Daybreak and a candle-end.
'A young man in the dark am I, But a wild old man in the light, That can make a cat laugh, or Can touch by mother wit Things hid in their marrow-bones From time long passed away, Hid from all those warty lads That by their bodies lay.
Daybreak and a candle-end.
'All men live in suffering, I know as few can know, Whether they take the upper road Or stay content on the low, Rower bent in his row-boat Or weaver bent at his loom, Horseman erect upon horseback Or child hid in the womb.
Daybreak and a candle-end.
'That some stream of lightning From the old man in the skies Can burn out that suffering No right-taught man denies. But a coarse old man am I, I choose the second-best, I forget it all awhile Upon a woman's breast.'
Daybreak and a candle-end.
# New Poems (Yeats)/Those Images

WHAT if I bade you leave The cavern of the mind? There's better exercise In the sunlight and wind.
I never bade you go To Moscow or to Rome. Renounce that drudgery, Call the Muses home.
Seek those images That constitute the wild, The lion and the virgin, The harlot and the child.
Find in middle air An eagle on the wing, Recognise the five That make the Muses sing.
# New Poems (Yeats)/To Dorothy Wellesley

STRETCH towards the moonless midnight of the trees, As though that hand could reach to where they stand, And they but famous old upholsteries Delightful to the touch; tighten that hand As though to draw them closer yet.
Rammed full Of that most sensuous silence of the night (For since the horizon's bought strange dogs are still) Climb to your chamber full of books and wait, No books upon the knee, and no one there But a Great Dane that cannot bay the moon And now lies sunk in sleep.
What climbs the stair? Nothing that common women ponder on If you are worth my hope! Neither Content Nor satisfied Conscience, but that great family Some ancient famous authors misrepresent, The proud Furies each with her torch on high.
# New Poems (Yeats)/The Three Bushes

THE THREE BUSHES
SAID lady once to lover, 'None can rely upon A love that lacks its proper food; And if your love were gone How could you sing those songs of love? I should be blamed, young man.' O my dear, O my dear.
'Have no lit candles in your room,' That lovely lady said, 'That I at midnight by the clock May creep into your bed, For if I saw myself creep in I think I should drop dead.' O my dear, O my dear.
'I love a man in secret, Dear chambermaid,' said she. 'I know that I must drop down dead If he stop loving me, Yet what could I but drop down dead If I lost my chastity?' O my dear, O my dear.
'So you must lie beside him And let him think me there. And maybe we are all the same Where no candles are, And maybe we are all the same That strip the body bare.' O my dear, O my dear.
But no dogs barked, and midnights chimed, And through the chime she'd say, 'That was a lucky thought of mine, My lover. looked so gay'; But heaved a sigh if the chambermaid Looked half asleep all day. O my dear, O my dear.
'No, not another song,' said he, 'Because my lady came A year ago for the first time At midnight to my room, And I must lie between the sheets When the clock begins to chime.' O my dear, O my dear.
'A laughing, crying, sacred song, A leching song,' they said. Did ever men hear such a song? No, but that day they did. Did ever man ride such a race? No, not until he rode. O my dear, O my dear.
But when his horse had put its hoof Into a rabbit-hole He dropped upon his head and died. His lady saw it all And dropped and died thereon, for she Loved him with her soul. O my dear, O my dear.
The chambermaid lived long, and took Their graves into her charge, And there two bushes planted That when they had grown large Seemed sprung from but a single root So did their roses merge. O my dear, O my dear.
When she was old and dying, The priest came where she was; She made a full confession. Long looked he in her face, And O he was a good man And understood her case. O my dear, O my dear.
He bade them take and bury her Beside her lady's man, And set a rose-tree on her grave, And now none living can, When they have plucked a rose there, Know where its roots began. O my dear, O my dear.
# New Poems (Yeats)/What Then?

HIS chosen comrades thought at school He must grow a famous man; He thought the same and lived by rule, All his twenties crammed with toil; 'What then?' sang Plato's ghost. 'what then?'}
Everything he wrote was read, After certain years he won Sufficient money for his need, Friends that have been friends indeed; 'What then?' sang Plato's ghost. ' what then?'}
All his happier dreams came true -- A small old house, wife, daughter, son, Grounds where plum and cabbage grew, poets and Wits about him drew; 'What then.?' sang Plato's ghost. 'what then?'}
The work is done,' grown old he thought, 'According to my boyish plan; Let the fools rage, I swerved in naught, Something to perfection brought'; But louder sang that ghost, 'What then?'}
# New Poems (Yeats)/The Old Stone Cross

A STATESMAN is an easy man, He tells his lies by rote; A journalist makes up his lies And takes you by the throat; So stay at home' and drink your beer And let the neighbours' vote, Said the man in the golden breastplate Under the old stone Cross.
Because this age and the next age Engender in the ditch, No man can know a happy man From any passing wretch; If Folly link with Elegance No man knows which is which, Said the man in the golden breastplate Under the old stone Cross.
But actors lacking music Do most excite my spleen, They say it is more human To shuffle, grunt and groan, Not knowing what unearthly stuff Rounds a mighty scene, Said the man in the golden breastplate Under the old stone Cross.'
# New Poems (Yeats)/The Pilgrim

I FASTED for some forty days on bread and buttermilk, For passing round the bottle with girls in rags or silk, In country shawl or Paris cloak, had put my wits astray, And what's the good of women, for all that they can say Is fol de rol de rolly O.
Round Lough Derg's holy island I went upon the stones, I prayed at all the Stations upon my marrow bones, And there I found an old man, and though, I prayed all day And that old man beside me, nothing would he say But fol de rol de rolly O.
All know that all the dead in the world about that place are stuck, And that should mother seek her son she'd have but little luck Because the fires of purgatory have ate their shapes away; I swear to God I questioned them, and all they had to say Was fol de rol de rolly O.
A great black ragged bird appeared when I was in the boat; Some twenty feet from tip to tip had it stretched rightly out, With flopping and with flapping it made a great display, But I never stopped to question, what could the boatman say But fol de rol de rolly O.
Now I am in the public-house and lean upon the wall, So come in rags or come in silk, in cloak or country shawl, And come with learned lovers or with what men you may, For I can put the whole lot down, and all I have to say Is fol de rol de rolly O.
# New Poems (Yeats)/The Spirit Medium

POETRY, music, I have loved, and yet Because of those new dead That come into my soul and escape Confusion of the bed, Or those begotten or unbegotten Perning in a band, I bend my body to the spade Or grope with a dirty hand.
Or those begotten or unbegotten, For I would not recall Some that being unbegotten Are not individual, But copy some one action, Moulding it of dust or sand, I bend my body to the spade Or grope with a dirty hand.
An old ghost's thoughts are lightning, To follow is to die; Poetry and music I have banished, But the stupidity Of root, shoot, blossom or clay Makes no demand. I bend my body to the spade Or grope with a dirty hand.
# New Poems (Yeats)/What Was Lost

I SING what was lost and dread what was won, I walk in a battle fought over again, My king a lost king, and lost soldiers my men; Feet to the Rising and Setting may run, They always beat on the same small stone.
# New Zealand Truth

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Tabloid newspaper published weekly in New Zealand. It started as the Auckland Truth in 1887 Warning: template has been deprecated.
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| 1922-05-066 May 1922 | Bishop Liston seditious utterance | |
# Nicene and Post-Nicene Fathers: Series I/Volume V/On Grace and Free Will/Abstract/Chapter 28

Chapter 28.—Faith is the Gift of God.
I have already discussed the point concerning faith, that is, concerning the will of him who believes, even so far as to show that it appertains to grace,—so that the apostle did not tell us, “I have obtained mercy because I was faithful;” but he said, “I have obtained mercy in order to be faithful.” And there are many other passages of similar import,—among them that in which he bids us “think soberly, according as God hath dealt out to every man the proportion of faith;” and that which I have already quoted: “By grace are ye saved through faith; and that not of yourselves; it is the gift of God;” and again another in the same Epistle to the Ephesians: “Peace be to the brethren, and love with faith, from God the Father, and the Lord Jesus Christ;” and to the same effect that passage in which he says, “For unto you it is given in the behalf of Christ not only to believe on Him, but also to suffer for His sake.” Both alike are therefore due to the grace of God,—the faith of those who believe, and the patience of those who suffer, because the apostle spoke of both as given. Then, again, there is the passage, especially noticeable, in which he says, “We, having the same spirit of faith,” for his phrase is not “the knowledge of faith,” but “the spirit of faith;” and he expressed himself thus in order that we might understand how that faith is given to us, even when it is not sought, so that other blessings may be granted to it at its request. For “how,” says he, “shall they call upon Him in whom they have not believed?” The spirit of grace, therefore, causes us to have faith, in order that through faith we may, on praying for it, obtain the ability to do what we are commanded. On this account the apostle himself constantly puts faith before the law; since we are not able to do what the law commands unless we obtain the strength to do it by the prayer of faith.

## Footnotes

* ↑ See above, ch. vii. (16, 17, 18).
* ↑ 1 Cor. vii. 25.
* ↑ Rom. xii. 3.
* ↑ Eph. ii. 8.
* ↑ Eph. vi. 23.
* ↑ Phil. i. 29.
* ↑ 2 Cor. iv. 13.
* ↑ Rom. x. 14.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On Grace and Free Will/Abstract/Chapter 29

Chapter 29.—God is Able to Convert Opposing Wills, and to Take Away from the Heart Its Hardness.
Now if faith is simply of free will, and is not given by God, why do we pray for those who will not believe, that they may believe? This it would be absolutely useless to do, unless we believe, with perfect propriety, that Almighty God is able to turn to belief wills that are perverse and opposed to faith. Man’s free will is addressed when it is said, “Today, if ye will hear His voice, harden not your hearts.” But if God were not able to remove from the human heart even its obstinacy and hardness, He would not say, through the prophet, “I will take from them their heart of stone, and will give them a heart of flesh.” That all this was foretold in reference to the New Testament is shown clearly enough by the apostle when he says, “Ye are our epistle, . . . written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshly tables of the heart.” We must not, of course, suppose that such a phrase as this is used as if those might live in a fleshly way who ought to live spiritually; but inasmuch as a stone has no feeling, with which man’s hard heart is compared, what was there left Him to compare man’s intelligent heart with but the flesh, which possesses feeling? For this is what is said by the prophet Ezekiel: “I will give them another heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them a heart of flesh; that they may walk in my statutes, and keep mine ordinances, and do them: and they shall be my people, and I will be their God, saith the Lord.” Now can we possibly, without extreme absurdity, maintain that there previously existed in any man the good merit of a good will, to entitle him to the removal of his stony heart, when all the while this very heart of stone signifies nothing else than a will of the hardest kind and such as is absolutely inflexible against God? For where a good will precedes, there is, of course, no longer a heart of stone.

## Footnotes

* ↑ Ps. xcv. 7, 8.
* ↑ Ezek. xi. 19.
* ↑ 2 Cor. iii. 2, 3.
* ↑ [That is, “carnally,” the Latin phrase in 2 Cor. iii. 3 being capable alike of the literal and metaphorical sense of “fleshly.”—W.]
* ↑ Ezek. xi. 19, 20.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On Grace and Free Will/Abstract/Chapter 21

Chapter 21 [IX.]—Eternal Life is “Grace for Grace.”
Perhaps you ask whether we ever read in the Sacred Scriptures of “grace for grace.” Well you possess the Gospel according to John, which is perfectly clear in its very great light. Here John the Baptist says of Christ: “Of His fulness have we all received, even grace for grace.” So that out of His fulness we have received, according to our humble measure, our particles of ability as it were for leading good lives—“according as God hath dealt to every man his measure of faith;” because “every man hath his proper gift of God; one after this manner, and another after that.” And this is grace. But, over and above this, we shall also receive “grace for grace,” when we shall have awarded to us eternal life, of which the apostle said: “The grace of God is eternal life through Jesus Christ our Lord,” having just said that “the wages of sin is death.” Deservedly did he call it “wages,” because everlasting death is awarded as its proper due to diabolical service. Now, when it was in his power to say, and rightly to say: “But the wages of righteousness is eternal life,” he yet preferred to say: “The grace of God is eternal life;” in order that we may hence understand that God does not, for any merits of our own, but from His own divine compassion, prolong our existence to everlasting life. Even as the Psalmist says to his soul, “Who crowneth thee with mercy and compassion.” Well, now, is not a crown given as the reward of good deeds? It is, however, only because He works good works in good men, of whom it is said, “It is God which worketh in you both to will and to do of His good pleasure,” that the Psalm has it, as just now quoted: “He crowneth thee with mercy and compassion,” since it is through His mercy that we perform the good deeds to which the crown is awarded. It is not, however, to be for a moment supposed, because he said, “It is God that worketh in you both to will and to do of his own good pleasure,” that free will is taken away. If this, indeed, had been his meaning, he would not have said just before, “Work out your own salvation with fear and trembling.” For when the command is given “to work,” their free will is addressed; and when it is added, “with fear and trembling,” they are warned against boasting of their good deeds as if they were their own, by attributing to themselves the performance of anything good. It is pretty much as if the apostle had this question put to him: “Why did you use the phrase, ‘with fear and trembling’?” And as if he answered the inquiry of his examiners by telling them, “For it is God which worketh in you.” Because if you fear and tremble, you do not boast of your good works—as if they were your own, since it is God who works within you.

## Footnotes

* ↑ John i. 16.
* ↑ Rom. xii. 3.
* ↑ 1 Cor. vii. 7.
* ↑ Rom. vi. 23.
* ↑ Ps. ciii. 4.
* ↑ Phil. ii. 13.
* ↑ Phil. ii. 12.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On Grace and Free Will/Abstract/Chapter 20

Chapter 20.—The Question Answered. Justification is Grace Simply and Entirely, Eternal Life is Reward and Grace.
This question, then, seems to me to be by no means capable of solution, unless we understand that even those good works of ours, which are recompensed with eternal life, belong to the grace of God, because of what is said by the Lord Jesus: “Without me ye can do nothing.” And the apostle himself, after saying, “By grace are ye saved through faith; and that not of yourselves, it is the gift of God: not of works, lest any man should boast;” saw, of course, the possibility that men would think from this statement that good works are not necessary to those who believe, but that faith alone suffices for them; and again, the possibility of men’s boasting of their good works, as if they were of themselves capable of performing them. To meet, therefore, these opinions on both sides, he immediately added, “For we are His workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.” What is the purport of his saying, “Not of works, lest any man should boast,” while commending the grace of God? And then why does he afterwards, when giving a reason for using such words, say, “For we are His workmanship, created in Christ Jesus unto good works”? Why, therefore, does it run, “Not of works, lest any man should boast”? Now, hear and understand. “Not of works” is spoken of the works which you suppose have their origin in yourself alone; but you have to think of works for which God has moulded (that is, has formed and created) you. For of these he says, “We are His workmanship, created in Christ Jesus unto good works.” Now he does not here speak of that creation which made us human beings, but of that in reference to which one said who was already in full manhood, “Create in me a clean heart, O God;” concerning which also the apostle says, “Therefore, if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. And all things are of God.” We are framed, therefore, that is, formed and created, “in the good works which” we have not ourselves prepared, but “God hath before ordained that we should walk in them.” It follows, then, dearly beloved, beyond all doubt, that as your good life is nothing else than God’s grace, so also the eternal life which is the recompense of a good life is the grace of God; moreover it is given gratuitously, even as that is given gratuitously to which it is given. But that to which it is given is solely and simply grace; this therefore is also that which is given to it, because it is its reward;—grace is for grace, as if remuneration for righteousness; in order that it may be true, because it is true, that God “shall reward every man according to his works.”

## Footnotes

* ↑ John xv. 5.
* ↑ Eph. ii. 8, 9.
* ↑ Eph. ii. 10.
* ↑ Ps. li. 12.
* ↑ 2 Cor. v. 17, 18.
* ↑ Matt. xvi. 27; Ps. lxii. 12; Rev. xxii. 12.