OpenLLM-France/wikimedia huggingface dataset:
# Of all the Souls that stand create—

* "Choice" in Poems: Second Series (1891)
* "Of all the souls that stand create" in The Complete Poems of Emily Dickinson (1924)
# Of a Wild White Bird

To soar as a wild white bird,  With a song unbound and fetterless! With a gush of song in the throat,  Loosened and loud and letterless, And the wind its only accompaniment.
To sing and soar and look down
 On a world one leaves when one tires of it:
With a glancing wing for a sail,
 Dashing, when one desires of it,
Through the spray of the great sea-wilderness.
Or sweeping with mighty curves
 From land to sky, and to land again:
To cast off Time, and to stay
 Where one's will alone lays hand on one:
Not to own or owe in the universe.
Sudden and swift some day
 Meet Death, and know no fear of Him,
But close the eyes and have done.
 . . . When a wild bird dies none hear of him.
He has sung and ceased, and is happiest.
This work is in the public domain in Australia because it was created in Australia and the term of copyright has expired. According to Australian Copyright Council - Duration of Copyright, the following works are public domain:
* published non-government works whose author died before January 1, 1955,
* anonymous or pseudonymous works and photographs published before January 1, 1955, and
* government works published more than 50 years ago (before January 1, 1974).
This work is also in the public domain in the United States because it was first published outside the United States (and not published in the U.S. within 30 days), and it was first published before 1989 without complying with U.S. copyright formalities (renewal and/or copyright notice) and it was in the public domain in Australia on the URAA date (January 1, 1996). This is the combined effect of Australia having joined the Berne Convention in 1928, and of 17 USC 104A with its critical date of January 1, 1996.
Because the Australian copyright term in 1996 was 50 years, the critical date for copyright in the United States under the URAA is January 1, 1946.
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
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 1935, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 88 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
# Of all the Sounds despatched abroad

* "The Wind" in Poems (1890)
* "Of all the sounds despatched abroad" in The Complete Poems of Emily Dickinson (1924)
# Of a Happy Life/Preface

From the Bohn's Classical Library Edition of L. Annaeus Seneca, Minor Dialogs Together with the Dialog "On Clemency"; George Bell and Sons, London, 1900
I can say little by way of preface to Seneca’s “Minor Dialogs” which I have not already expressed in my preface to De Benficiis, except that the “Minor Dialogs” seem to me to be composed in a gloomier key than either De Beneficiis or De Clementia and probably were written at a time when the author had already begun to experience the ingratitude of his imperial pupil. Some of the dialogs are dated from Corsica, Seneca’s place of exile, which he seems to have found peculiarly uncomfortable, although he remarks that there are people who live there from choice. Nevertheless, mournful as they are in tone, these Dialogs have a certain value, because they teach us what was meant by Stoic philosophy in the time of the Twelve Caesars.
I have only to add that the value of my work has been materially enhanced by the kindness of the Rev. Professor J.E.B. Mayor, who has been good enough to read and correct almost all the proof sheets of this volume.
Aubrey Stewart
London, 1889
This work is in the public domain in the United States because it was published before January 1, 1929.
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
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part III/Conference XVIII/Chapter 8

Chapter VIII.
Of a fourth sort of monks.
There is however another and a fourth kind, which we have lately seen springing up among those who flatter themselves with the appearance and form of anchorites, and who in their early days seem in a brief fervour to seek the perfection of the Cœnobium, but presently cool off, and, as they dislike to put an end to their former habits and faults, and are not satisfied to bear the yoke of humility and patience any longer, and scorn to be in subjection to the rule of the Elders, look out for separate cells and want to remain by themselves alone, that as they are provoked by nobody they may be regarded by men as patient, gentle, and humble: and, this arrangement, or rather this lukewarmness never suffers those, of whom it has once got hold, to approach to perfection. For in this way their faults are not merely not rooted up, but actually grow worse, while they are excited by no one, like some deadly and internal poison which the more it is concealed, so much the more deeply does it creep in and cause an incurable disease to the sick person. For out of respect for each man’s own cell no one ventures to reprove the faults of a solitary, which he would rather have ignored than cured. Moreover virtues are created not by hiding faults but by driving them out.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part III/Conference XX

XX. Conference of Abbot Pinufius.
On the End of Penitence and the Marks of Satisfaction.

## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part III/Conference XVIII/Chapter 9

Chapter IX.
A question as to what is the difference between a Cœnobium and a monastery.
Germanus: Is there any distinction between a Cœnobium and a monastery, or is the same thing meant by either name?
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part III/Conference XX/Chapter 2

Chapter II.
Of our coming to him.
When then after no long time a desire for holy instruction had urged us also to visit Egypt, we sought him out with the utmost eagerness and devotion and were welcomed by him with such kindness and courtesy that he actually honoured us, as former sharers of the same cell with him, with a lodging in his own cell which he had built in the furthest corner of his garden. And there when in the presence of all the brethren at service he had delivered to one of the brethren who was submitting to the rule of the monastery sufficiently difficult and elevated precepts, which as we said, I summarized as briefly as I could in the fourth book of the Institutes, the heights of a true renunciation seemed to us so unattainable and so marvellous that we did not think that such humble folks as we could ever scale them. And therefore, cast down in despair, and not concealing in our looks the inner bitterness of our thoughts, we came back to the blessed old man with a tolerably anxious heart: and when he at once asked the reason why we were so sad, Abbot Germanus groaned deeply and replied as follows.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part III/Conference XX/Chapter 3

Chapter III.
A question on the end of penitence and the marks of satisfaction.
As your grand and splendid exposition of a doctrine new to us has opened out to us a more difficult road to the most glorious renunciation, and has removed the scales from our eyes, and shown to us its summit raised in the heavens, so are we proportionately cast down with a greater weight of despair. Since, when we measure its vastness against our puny strength, and compare the excessively humble character of our ignorance with the boundless height of virtue shown to us, we feel that we are so small that we not only cannot attain to it, but that we are sure to fall short in what we have. For as we are weighed down by the burden of excessive despair, we fall away somehow from the lowest depths to still lower ones. Accordingly there is one and only one support which can provide a cure for our wounds; viz., for us to learn something of the end of penitence and especially on the marks of satisfaction, that we may feel sure of the forgiveness of past sins, and so be spurred on to scale the heights of the perfection described above.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part III/Conference XX/Chapter 10

Chapter X.
How the recollection of our sins should be avoided.
Wherefore we must endeavour to rouse ourselves to this praiseworthy contrition, by aiming at virtue and by the desire for the kingdom of heaven rather than by dangerous recollections of sins, for a man is sure to be suffocated by the pestilential smells of the sewer as long as he chooses to stand over it or to stir its filth.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part III/Conference XX/Chapter 4

Chapter IV.
The answer on the humility shown by our request.
Pinufius: I am indeed delighted at the very plentiful fruits of your humility, which indeed I saw with no indifferent concern, when I was formerly received in the habitation of that cell of yours, and I am very glad that you welcome with such respect the charge given by us, the least of all Christians, and the words that I have taken the liberty of saying so that if I am not mistaken you carry them out as soon as ever they are spoken by us; and though, as I remember, the importance of the words scarcely deserves the efforts you bestow on them, yet you so conceal the merits of your virtue, as if no breath ever reached you of those things which you are daily practising. But because this fact is worthy of the highest praise; viz., that you declare that those institutes of the saints are still unknown to you as if you were still beginners we will, as briefly as possible, summarize what you so eagerly ask of us. For we must even beyond our powers and ability, obey the commands of such old friends as you. And so on the value and appeasing power of penitence many have published a great deal, not only in words but also in writing, showing how useful it is, how strong, and full of grace, so that when God is offended by our past sins, and on the point of inflicting a most just punishment for such offences, it somehow, if it is not wrong to say so, stops Him, and, if I may so say, stays the right hand of the Avenger even against His will. But I have no doubt that all this is well known to you, either from your natural wisdom, or from your unwearied study of Holy Scripture, so that from this the first shoots, so to speak, of your conversion sprang up. Finally, you are anxious not about the character of penitence but about its end, and the marks of satisfaction, and so by a very shrewd question ask what has been left out by others.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part III/Conference XX/Chapter 11

Chapter XI.
Of the marks of satisfaction, and the removal of past sins.
But we know, as we have often said, that then only have we made satisfaction for past sins, when the very motions and feelings, through which we were guilty of what we have to sorrow for, have been eradicated from our hearts. But no one should fancy that he can secure this, unless he has first with all the fervour of his spirit cut off the opportunities and occasions, owing to which he fell into those sins; as for instance, if through dangerous familiarity with a woman he has fallen into fornication or adultery, he must take the utmost pains to avoid even looking on one; or if he has been overcome by too much wine and over-eating, he should chastise with the utmost severity his craving for immoderate food. And again if he has been led astray by the desire for and love of money, and has fallen into perjury or theft or murder or blasphemy, he should cut off the occasion for avarice, which has allured and deceived him. If he is driven by the passion of pride into the sin of anger, he should with all the virtue of humility, remove the incentive to arrogance. And so, in order that each single sin may be destroyed, the occasion and opportunity by which or for which it was committed should be first got rid of. For by this curative treatment we can certainly attain to forgetfulness of the sins we have committed.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part III/Conference XX/Chapter 12

Chapter XII.
Wherein we must do penance for a time only; and wherein it can have no end.
But that description of the forgetfulness spoken of only has to do with capital offences, which are also condemned by the mosaic law, the inclination to which is destroyed and put an end to by a good life, and so also the penance for them has an end. But for those small offences in which, as it is written, “the righteous falls seven times and will rise again” penitence will never cease. For either through ignorance, or forgetfulness, or thought, or word, or surprise, or necessity, or weakness of the flesh, or defilement in a dream, we often fall every day either against our will or voluntarily; offences for which David also prays the Lord, and asks for purification and pardon, and says: “Who can understand sins? from my secret ones cleanse me; and from those of others spare Thy servant;” and the Apostle: “For the good which I would I do not, and the evil which I would not, that I do.” For which also the same man exclaims with a sigh “O wretched man that I am! who shall deliver me from the body of this death?” For we slip into these so easily as it were by a law of nature, that however carefully and guardedly we are on the lookout against them, we cannot altogether avoid them. Since it was of these that one of the disciples, whom Jesus loved, declared and laid down absolutely saying: “If we say that we have no sin we deceive ourselves, and His word is not in us.” Further for a man who is anxious to reach the heights of perfection it will not greatly help him to have arrived at the end of penitence, i.e., to restrain himself from unlawful acts, unless he has always urged himself forward in unwearied course to those virtues whereby we come to the signs of satisfaction. For it will not be enough for a man to have kept himself clear from those foul stains of sins which the Lord hates, unless he has also secured by purity of heart and perfect Apostolical love that sweet fragrance of virtue in which the Lord delights. Thus far Abbot Pinufius discoursed on the marks of satisfaction and the end of penitence. And although he pressed us with anxious love to decide to stay in his Cœnobium, yet when he could not retain us, as we were incited by the fame of the desert of Scete, he sent us on our way.

## Footnotes

* ↑ Prov. xxiv. 16.
* ↑ Ps. xviii. (xix.) 12–13.
* ↑ Rom. vii. 19, 24.
* ↑ 1 John i. 8, 10.
# Odes of Horace, Book 5/Ode 10

X
OF yore I sought the future to forecast,
And vaunted that my fame would long outlast
Memorial bronze or regal pyramid,
And gain fresh lustre as the ages passed.
Then, ever harping on the nation's need
Of discipline in rugged Cato's creed,
Mistrusting that her heart was sound and strong,
I spoke harsh words of Rome's degenerate breed.
So ran the double burden of my strain—
My waxing glory and the Empire's wane.
Yet Rome was re-awaking in her sons
And I was blind, but now I see them plain—   Sons who in boyhood put their games aside
And flew to stem the fierce barbarian tide:
Who never gave us pain until they fell,
And then our pain was swallowed up in pride.   Who laid their blameless lives unmurmuring down,
Without a thought of guerdon or renown,
To save their country or to shield a friend;
Who earned, but seldom wore, the civic crown.
Who, ere their generous hearts in death were stilled,
By some unconquerable impulse thrilled,
Within the compass of a crowded hour
Outlived a lifetime, and "all hours fulfilled."
"Immortal dead!" I hear our Virgil sigh,
"How can the dearest and the noblest die?"
And though his passionate appeal be vain,
Now less than ever can I chide his cry.
Shall I outlive them with my Latin lay,
I who my shield once basely cast away,
Preserved and sheltered by their sacrifice?
Love and Regret and Envy answer Nay.
C. L. Graves.
# Odes of Horace, Book 5/Ode 13

XIII
WHY gird at Lollius if he care
To purchase in the city's sight,
With nard and roses for his hair,
The name of Knight?
Son of unmitigated sires
Enriched by trade in Afric corn,
His wealth allows, his wife requires, Him to be born.
Him slaves shall serve with zeal renewed
At lesser wage for longer whiles,
And school- and station-masters rude
Receive with smiles.
His bowels shall be sought in charge
By learned doctors; all his sons
And nubile daughters shall enlarge
Their horizons.
For fierce she-Britons, apt to smite
Their upward-climbing sisters down,
Shall smoothe their plumes and oft invite
The brood to town.
For these delights will he disgorge
The State enormous benefice,
But—by the head of either George—
He pays not twice!
Whom neither lust for public pelf
Nor itch to make orations vex—
Content to honour his own self
With his own cheques—
That man is clean. At least, his house
Springs cleanly from untainted gold—
Not from a conscience or a spouse
Sold and resold.
Time was, you say, before men knew
Such arts, and rose by Virtue guided?
The tables rock with laughter—you
Not least derided.
Rudyard Kipling.
# Odes of Horace, Book 5/Ode 2

II
CAN you forget, Maecenas, how together Virgil and you and I once sped the hours Rose-wreathed, anointed, in the summer weather, Under the shelter of my trellised bowers?
Clear was the sky, the moon aloft was sailing, Flooding the valley with a silver gleam; Still was the night, save for the never-failing Murmurous music of the rushing stream.
Dear is to me the voice of running waters, Dearer that night was Virgil's voice of gold, Gift of the Muses, Jove's melodious daughters, Fraught with the wisdom of the seers of old.
How could he probe (you asked) serene, sequestered, Hearts torn with passion, trampled in the dust; Dido, in whom the wounds of love had festered, Anna, the victim of her perfect trust?
"Ah! but I knew them," answered he benignly,
"Mantuan sisters, widowed ere their prime,
Ruling broad acres righteously and finely,
Deaf to the call of passion—for a time.
"Till there came one, resistless in his wooing,
Gallant and bold, who loved and rode away,
Leaving his Dido to her swift undoing,
Leaving her Anna to a slow decay.
"Turnus I saw, unshaken by disaster,
Brought out of Gaul in mighty Julius' train,
Noblest of foes, whom fate could never master,
Holding his captors in a fierce disdain."
Late was the night ere Virgil ceased from telling
How past and present mingled in his view,
And the worn features, lit by fire indwelling,
Changed to the marble mask that others knew.
Clearer uprose the murmur of the river
Hurrying onward past the orchard lawn,
And the tall poplars with their leaves aquiver
C. L. Graves.
# Odes of Horace, Book 5/Ode 11

XI
THOUGH purple robes of Tyrian Or of Sidonian sheen,
Though essences Assyrian
Befit your festal mien,
You never shone so greatly
As when I saw you lately,
Clad simply and sedately,
In Livia's canteen.
On weary war-worn fighters,
Who guard the Empire's gate,
But set no store by writers,
Ashamed I saw you wait.
But, Chloe, though you shun me,
Your later mood has won me
To own, the ill you've done me
Adds glory to the State.
C. L. Graves.
# Odes of Horace, Book 5/Ode 14

XIV
YE moulders of musical numbers,
Serene and celestial Nine,
Awake from your perilous slumbers,
Strange enemies threaten your shrine.
Despising the joyance of living
They hold, in their haughty disdain,
That genius consists in the giving
Of infinite pain.
From Greece, though her prowess has perished, Not yet had her nightingales flown
When her conquerors honoured and cherished
Her music and made it their own.
But scorning these delicate treasures
Our minstrels have turned to the East
For ragged and barbarous measures
At dance and at feast.
No longer content with the mellow And exquisite tones of the lute
They take for their model the bellow
And howl of the man-eating brute.
And, enamoured of mammoth dimensions,
To strengthen the strings and the wind
They borrow the monstrous inventions
Of Egypt and Ind.
And still, as they rabidly rush on
To spread the dominion of din, They multiply means of percussion—
Brass, iron, and copper, and skin.
For melodies simple and tender
They reckon as infantile joys,
And worship the strenuous splendour
Of absolute Noise.
From trumpets that pierce like an arrow,
And freeze all the brains in my skull,
From cymbals that curdle my marrow
I long for a merciful lull.
There are times for a mood Corybantic;
In season 'tis sweet to be sad;
But an art that is constantly frantic
Or dismal, is bad.
Our ears have been brutally battered
With volleys of virulent sound;
Our senses are cruelly shattered
With shocks that amaze and astound.
O hasten from Pindus or Haemus,
Come down, you have lingered too long, Come down, and from Discord redeem us,
Dear Sisters of Song!
C. L. Graves.
# Odes of Horace, Book 5/Ode 15

XV
IN quest of golden cargo brave Jason and his band
Upon the good ship Argo sailed to the Colchian strand;
But nobler is the story that I would fain unfold Of ships of greater glory, of freights of richer gold.
For the grain ships are sailing, are sailing all the while, Unresting and unfailing from the mouth of Father Nile;
And by their precious lading from Libya's threshing floors
They keep the wolf from raiding ten thousand Roman doors.
They are not carved or gilded or dainty in design;
Their hulls are stoutly builded of seasoned Pontic pine.
For strength their makers plan them, their purpose to fulfil, And the mariners that man them are stouter, stronger still.
Alike when nights are starless and hidden breakers boom,
When rudderless and sparless they drift to certain doom,
Or when the pirate sallies in sunshine from his lair
With murder in his galleys, death is their daily share.
Some foolish folk disdain ships that are not swift or "long,"
But the heroes of the grain-ships deserve undying song.
They brave the worst of weather, they face the direst dread,
To keep our homes together and give the people bread.
C. L. Graves.
# Odes of Horace, Book 5/Ode 1

THE ODES OF HORACE
BOOK FIVE
I
THERE are whose study is of smells, Who to attentive schools rehearse What something mixed with something else Makes something worse.
Some cultivate in broths impure The clients of our body; these, Increasing without Venus, cure Or cause disease.
Others the heated wheel extol, And all its offspring, whose concern Is how to make it farthest roll And fastest turn.
Me, much incurious if the hour Present, or to be paid for, brings Me to Brundusium by the power Of wheels of wings,
Me, in whose breast no flame hath burned Life long, save that by Pindar lit, Such lore leaves cold; nor have I turned Aside for it,
More than when, sunk in thought profound Of what the unaltered Gods require, My steward (friend but slave) brings round Logs for my fire.
R. Kipling.