OpenLLM-France/wikimedia huggingface dataset:
# The Times/1913

Content exists for this periodical, though at this stage it is not specifically organised beyond a basic hierarchy.
The pages listed below are an automatically generated listing.
Special:PrefixIndex/The Times/1913/
# The Times/1913/Obituary/Isaac Saunders Leadam

* related portals: Obituaries.
* sister projects: Wikidata item.
Source: Obituary. The Times, Saturday, Dec 20, 1913; Issue 40400; pg. 11; col C — Mr. I. S. Leadam.
Layout 2
OBITUARY MR. I. S. LEADAM
Mr. Isaac Saunders Leadam, Recorder of Grimsby, died at his residence in Cadogan-gardens on Thursday, aged 65.
The son of Dr. Thomas Robinson Leadam, of York-place, Portman-square, he was educated at Cheltenham and Merchant Taylors and at University College, Oxford, of which he was a scholar. After obtaining first classes in the two classical schools he was elected a Fellow of Brasenose in 1872, and served for some time as assistant tutor at that college and at Magdalen. In 1875 he became an inspector of schools, but resigned in the following year and was called to the Bar by Lincoln's Inn, joining the Midland Circuit. Mr. Leadam was a member of the committees of the Reform Club and the Cobden Club. He made five unsuccessful efforts to enter Parliament—in the Altrincham Division of Cheshire in 1885, 1886 (by-election), and 1892, the Barnstaple Division of Devon in 1886, and the Lancaster Division in 1895. In May, 1900, he was appointed Recorder of Grimsby.
Mr. Leadam, who was a member of the council of the Royal Historical Society, was the author of a number of historical studies, including a volume of "The Political History of England," 1702-1760, a life of Sir Robert Walpole, "The Domesday of Inclosures of 1517," published by the Royal Historical Society, editions of "Select Pleas in the Court of Requests" and "Select Pleas in the Star Chamber," published by the Selden Society, and many contributions to the English Historical Review, the Law Quarterly, and other reviews, as well as many biographies in the "Dictionary of National Biography." His work "What Protection Does for the Farmer and Labourer," has gone into five editions. He was fond of fencing, and was a member of the Epée Club. He married first, in 1875, Elizabeth, daughter of Mr. John Egginton, of South Ella, Yorkshire, by whom he had one son and one daughter; and secondly, in 1909, Geraldine Elma, daughter of Mr. Stephen Moore, of Barne Park, Clonmel.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# The Times/1912/Obituary/Mr. Robert Brown, F.S.A.

Source: The Times Issue: 40034, p. 9, Saturday, Oct. 19, 1912 — Mr. Robert Brown, F.S.A.
Mr. Robert Brown, F.S.A.
A correspondent writes:—
Mr. Robert Brown, Fellow of the Society of Antiquaries and a lifelong student of comparative mythology, died at Boscombe on Wednesday Wednesday, aged 68. He was born at Barton-on-Humber, Lincolnshire, the only child of strict Evangelical parents. He received a classical education at Cheltenham College, and adopted the legal profession, but his chief interest was the study of ancient religions. He was a student of Chaldæan myths, agreeing with Professor Max Müller in tracing their origin to the movements of sun, moon, and stars, and the ebb and flow of natural phenomena, and opposing strongly the rival theory of totemism, which he held to be a degradation of high and holy things. His legal training had induced him a power of weighing evidence which stood him in good stead, but he had also something of the poet's imagination, which enabled him to throw himself back into a mind of primitive man. His Homeric studies brought into contact with the late Mr. Gladstone, with whom he was on terms of friendship. His chief work, "The Great Dioysiak Myth" (two vols.), appeared in 1877-8, and he also published "The Myth of Kirke," "Aratus," "Researches into the Origin of the Primitive Constellations of Greeks, Phœnicians, and Babylonians," (two vols.), "Semitic Influence in Hellenic Mythology," and two volumes of poems as well as a rather elaborate history of his native town, which involved much research.
# The Way of a Virgin/Oh Mother, Roger with his Kisses

"OH MOTHER, ROGER WITH HIS KISSES."
Oh Mother, Roger with his Kisses Almost stops my Breath, I vow; Why does he gripe my Hand to pieces, And yet he says he loves me too?
Tell me, Mother, pray now do!
Pray now do, pray now do,
Tell me, Mother, pray now do,
Pray now, pray now, pray now do,
What Roger means when he does so?
For never stir I long to know. Nay more, the naughty Man beside it,
Something in my Mouth he put;
I call'd him Beast, and try'd to Bite it,
But for my Life I cannot do't; Tell me, Mother, pray now do!
Pray now do, pray now do,
Pray now do, pray now do,
Tell me, Mother, pray now do,
Pray now, pray now, pray now do,
What Roger means when he does so?
For never stir I long to know.
 He sets me in his Lap whole Hours,
Where I feel I know not what; Something I never felt in yours,
Pray tell me Mother what is that?
Tell me Mother what is that?
For never stir I long to know.
# The Way of a Virgin/First Meeting Between a Youth and His Fiancee

FIRST MEETING BETWEEN A YOUTH AND HIS FIANCEE.
AN old man had a son, a fine lad. Another old man had a daughter, a marriageable girl. They pictured these two young ones married. "Ivanouchka," said the father, "I desire thee to marry the daughter of our neighbour; approach her and discourse gently and courteously with her."
"Machoutka," said the other old man, "I would give thee in marriage to the son of our neighbour; seek to meet him and have pleasant converse with him."
These two young persons met in the street and greeted each other.
"Ivanouchka," quoth the young girl, "my father hath bade me have pleasant discourse with thee."
"My father hath instructed me likewise," answered the youth.
"What shall we do? Where sleepest thou, Ivanouchka?"
"In the hay."
"As for me," quoth the girl, "I sleep in the coach-house. Come this night to me, and we will ​hold pleasant converse together."
Thus it was. During the night Ivanouchka went and lay down with Machoutka.
"Camest thou by the threshing-floor?" asked she.
"Yea. Hast thou seen the heap of dung?"
"I have seen it."
"What shall we do now?"
"I must see if thou hast a good instrument."
"Come, look," said he, and undid his drawers. "Behold my riches!"
"Tis too big for me! See how small is mine!"
"Let me see if mine will go in."
And the youth set himself to make the trial; his yard rose up erect like a stake, and when he thrust it in, the young girl cried with all her might:
"Ah! that hurteth me! How it biteth!"
"Have no fear. My yard hath not sufficient room; for that reason it is so angry."
"I told thee that there was not sufficient space for it."
"Wait—it will stretch."
Anon, when he made her to feel much pleasure, she said to him:
"Ah! my little heart! Thy riches are indeed worth much money."
They performed and fell asleep.
But the girl awoke during the night, and kissed the backside of the young man, which she took for his face. He let her do this to satiety, and the girl said to him:
"Knowest thou, Vania, that thou smellest most scurvily!"
* ↑ Kruptadias Heilbronn: Henninger Fréres, 1883: vol. 1: Secret Stories from the Russian.
* ↑ The young people are obviously nervous, and are making conversation.
# The Way of a Virgin/The Burned Yard

THE BURNED YARD.
A peasant had a daughter who said unto him: "Little father, Vannka would fain futter me." "Ah! thou fool!" quoth the peasant. "Why give thyself to a stranger? We will futter thee right well ourselves."
He took an iron stud, warmed it in the stove, and planted it right in her coynte, in such fashion that she could not piss for three months.
Vannka encountered the young girl and again made his proposal.
"Permit me to futter thee," said he.
Quoth she :
"Thou ravest, Vannka, who art sprung from the devil. My little father hath futtered me, and he hath so scorched my coynte that for three months I have not been able to piss."
"Fear not, simpleton. My yard is cold."
"Thou liest, Vannka, devil's offspring. Let me touch it."
"Take it, then."
She took his yard in her hand and cried:
"Ah! wretched devil! thou seest well 'tis warm! Dip in the water!" ​Vannka dipped his yard in the water and whistled with pain.
"See!" quoth the girl. "It hisseth! I told thee 'twas burning, and thou didst deceive me, thief!"
And she would not let herself be futtered by Vannka.
# The Whiggish Poet's Recantation

* "The Whiggish Poet's Recantation", broadside printing (1684)
* "The Whiggish Poet's Recantation" in The Second part of New Songs, as they are Sung at Court (c. 1684)
# The Whickham Davison v. Von Lingen

* related portals: Supreme Court of the United States.
* sister projects: Wikipedia article, Wikidata item.
United States Supreme Court
113 U.S. 40
The Whickham Davison v. Von Lingen
A. Sterling, Jr., for appellants.
John H. Thomas and T. Wallis Blackistone, for appellees.
BLATCHFORD, J.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# The Whiggish Poet's Recantation (1684)

The Whiggish Poet’s Recantation: With an Account of his Misfortune in his counterfeit Lawyers Gown.
To the Tune of, No Ignoramus Juries now.
London, Printed for M. Smelt, in the Year, 1684.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# The Whiffenpoof Song

The song is the traditional closing number of The Whiffenpoofs, an a cappella group at Yale University. It was published in sheet music form in 1909.
Mory's refers to Mory's Temple Bar and Louis to a former owner of Mory's, Louis Linder. The chorus and much of the style; the scansion, though certainly not the mood, is derived from the poem "Gentlemen-Rankers" by Rudyard Kipling, which was set to music by Guy H. Scull (Harvard 1898) and adapted with lyrics by Meade Minnigerode (Yale 1910).
To the tables down at Mory's, To the place where Louis dwells, To the dear old Temple Bar We love so well,
Sing the Whiffenpoofs assembled With their glasses raised on high, And the magic of their singing casts its spell.
Yes, the magic of their singing Of the songs we love so well: "Shall I Wasting" and "Mavourneen" and the rest.
We will serenade our Louis While life and voice shall last Then we'll pass and be forgotten with the rest.
We are poor little lambs Who have lost our way. Baa! Baa! Baa! We are little black sheep Who have gone astray. Baa! Baa! Baa!
Gentlemen songsters off on a spree Damned from here to eternity God have mercy on such as we. Baa! Baa! Baa!
This work was published in 1909 and is anonymous or pseudonymous due to unknown authorship. It is in the public domain in the United States as well as countries and areas where the copyright terms of anonymous or pseudonymous works are 114 years or less since publication.
Public domainPublic domainfalsefalse
# The Works of Dionysius the Areopagite/Mystic Theology/Caput IV

That the pre-eminent Cause of every object of sensible perception is none of the objects of sensible perception.

## Section I

WE say then- that the Cause of all, which is above all, is neither without being, nor without life—nor with- out reason, nor without mind, nor is a body—nor has shape—nor form—nor quality, or quantity, or bulk—nor is in a place—nor is seen—nor has sensible contact—nor perceives, nor is perceived, by the senses—nor has disorder and confusion, as being vexed by earthly passions,—nor is powerless, as being subject to casualties of sense,—nor is in need of light;—neither is It, nor has It, change, or decay, or division, or deprivation, or flux,—or any other of the objects of sense.
# The Works of Dionysius the Areopagite/On Divine Names/Chapter 12
## Caput XII

Concerning Holy of Holies, King of Kings, Lord of Lords, God of Gods.

### Section I

But since whatever we have to say on these matters has reached, in my opinion, a fitting conclusion, we must sing Him of endless names, both as Holy of Holies and King of Kings; and as ruling eternity and for ever and beyond, and as Lord of Lords, and God of Gods. And first we must say, what we think Holiness Itself is; and what Kingdom, and what Lordship, and what Divinity, and what the Oracles wish to denote by the duplication of the names.

### Section II

Holiness then is (so far as we can say) the purity free from every pollution, and all perfect, and altogether unstained; Kingdom is the assignment of every limit and order, and ordinance and rank; and Lordship is not only the superiority over the worse, but also the perfect possession, in. every respect, of the Beautiful and Good; and a true and unswerving stability. Wherefore Lordship is parallel to τὸ Κῦρος καὶ το κύριον, καὶ τὸ κυριστὸν; and Deity is the Providence watching over all, and with perfect goodness both circumscribing and grasping all, and filling with Itself, and surpassing all things which enjoy Its forethought.

### Section III

These things, then, must be sung absolutely, respecting the Cause surpassing all, and we must add that It surpasses Holiness, and Lordship, and Kingdom, and most simplex Deity. For, from It, individually and collectively, were born and distributed every untarnished distinctness of every spotless purity, the whole arrangement and regulation of things existing, whilst It excludes want of harmony and want of equality, and want of symmetry, and rejoices over the well-ordered identity and rectitude, and leads round things, deemed worthy to participate in Itself. From It is all the perfect and complete possession of all. good things, every good forethought, watching and sustaining the objects of Its forethought, imparting Itself, as befits Its goodness, for deification of those who are turned to It.

### Section IV

But since the Cause of all is super-full of all, as beseems the One superfluity which surpasses all, He is sung as Holy of Holies and the rest, as beseems an overflowing Cause, and a towering Pre-eminence. As one might say, so far as the things which are,—holy or divine, or lordly, or kingly,—surpass the things which are not, and the self-existent participations, their participants; to such an extent is seated above all things that be, He Who is above all things that be, and the unparticipating Cause of all the participants and the participations. But Holy and Kings and Lords and Gods, the Oracles call the higher orders in each, through whom the inferior in participating the gifts from God, multiply the simplicity of their distribution around their own diversities, the variety of which, the superior orders carefully and divinely collect to their own Oneness.

### Footnotes

* ↑ The rendering of which may be, the lordly, and the lordlier, and the lordliest.
* ↑ Letter 2.
# The Works of Dionysius the Areopagite/Mystic Theology/Caput V

That the pre-eminent Cause of every object of intelligible perception is none of the objects of intelligible perception.
ON the other hand, ascending, we say, that It is neither soul, nor mind, nor has imagination, or opinion, or reason, or conception; neither is expressed, nor conceived; neither is number, nor order, nor greatness, nor littleness; nor equality, nor inequality; nor similarity, nor dissimilarity; neither is standing, nor moving; nor at rest; neither has power, nor is power, nor light; neither lives, nor is life; neither is essence nor eternity, nor time; neither is Its touch intelligible, neither is It science, nor truth; nor kingdom, nor wisdom; neither one, nor oneness; neither Deity, nor Goodness; nor is It Spirit according to our understanding; nor Sonship, nor Paternity; nor any other thing of those known to us, or to any other existing being; neither is It any of non-existing nor of existing things, nor do things existing know It, as It is; nor does It know existing things, qua existing; neither is there expression of It, nor name, nor knowledge; neither is It darkness, nor light; nor error, nor truth; neither is there any definition at all of It, nor any abstraction. But when making the predications and abstractions of things after It, we neither predicate, nor abstract from It; since the all-perfect and uniform Cause of all is both above every definition and the pre-eminence of Him, Who is absolutely freed from all, and beyond the whole, is also above every abstraction.
# The Works of Dionysius the Areopagite/Mystic Theology/Preface

MYSTIC THEOLOGY is like that ladder set up on the earth whose top reached to Heaven on which the angels of God were ascending and descending, and above which stood Almighty God. The Angel ascending is the “negative” which distinguishes Almighty God from all created things. God is not matter—soul, mind, spirit, any being, nor even being itself, but above and beyond all these. The Angel descending is the “Affirmative.” God is good, wise, powerful, the Being, until we come to Symbolic Theology, which denotes Him under material forms and conditions: Theology prefers the negative because Almighty God is more appropriately presented by distinction than by comparison.
# The Works of Dionysius the Areopagite/On Divine Names

All Bible references are linked to the King James Bible
* Preface
* Caput. 1 - What is the purpose of the discourse, and what the tradition concerning Divine Names
* Caput. 2
* Caput. 3 - What is the power of prayer, and concerning the blessed Hierotheus, and concerning reverence and covenant in the Word of God
* Caput. 4 - Concerning Good, Light, Beauty, Love, Ecstasy, Jealousy, and that the Evil is neither existent, nor from existent, nor in things being
* Caput. 5 - Concerning Being—in which also concerning Exemplars
* Caput. 6 - Concerning Life
* Caput. 7 - Concerning Wisdom, Mind, Reason, Truth, faith
* Caput. 8 - Concerning power, justice, preservation, redemption, in which also concerning inequality
* Caput. 9 - Concerning great, small, same, different, similar, dissimilar, standing, movement, equality
* Caput. 10 - Concerning Sovereign Lord, "Ancient of days" in which also, concerning Age and Time
* Caput. 11 - Concerning Peace, and what is meant by the self-existent Being; what is the self-existent Life, and what the self-existent Power, and such like expressions
* Caput. 12 - Concerning Holy of Holies, King of Kings, Lord of Lords, God of Gods
* Caput. 13 - Concerning Perfect and One
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# The Wind—tapped like a tired Man—

* "The Wind's Visit" in Poems: Second Series (1891)
* "The wind tapped like a tired man" in The Complete Poems of Emily Dickinson (1924)
# The Wine

* Search for titles containing or beginning with: "The Wine."
* sister projects: Wikidata item.
This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* The Wine by Sara Teasdale
* Wine: a Poem by John Gay
# The Works of Abraham Cowley/Volume 1/The Epilogue

The epilogue to Cowley's play 'The Guardian'.
THE EPILOGUE.
# The Works of Abraham Cowley/Volume 1/The Motto

MISCELLANIES.
THE MOTTO.
"Tentanda via est, &c."
# The Works of Abraham Cowley/Volume 1/To a Lady who made Posies for Rings

TO A LADY
WHO MADE POSIES FOR RINGS.
# The Works of Abraham Cowley/Volume 1/The Complaint

THE COMPLAINT.
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# The Works of Abraham Cowley/Volume 1/The Duel

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# The Works of Abraham Cowley/Volume 1/The Tree of Knowledge

THE TREE OF KNOWLEDGE.
THAT THERE IS NO KNOWLEDGE.
Against the Dogmatists.
# The Works of Abraham Cowley/Volume 1/To Sir William Davenant, upon his two first Books of Gondibert, finished before his Voyage to America

TO
SIR WILLIAM DAVENANT,
UPON HIS TWO FIRST BOOKS OF GONDIBERT, FINISHED BEFORE HIS VOYAGE TO AMERICA.
# The Tragicall History of the Life and Death of Doctor Faustus/Scene 2

Enter two Schollers.
1. Scho.
I wonder whats become of Faustus that was wont To make our Schooles ring with sic probo.Enter Wag.
2. Sch.
That shall we presently know, here comes his boy.
1. Sch.
How now sirra, where's thy Master?
Wag. God in heaven knowes.
2. Sch. Why, dost not thou know then?
Wag.
Yes I know, but that followes not.
2. Sch.
Go to sirra, leave your jesting, & tell us where he is.
Wag.
That followes not by force of argument, which you being Licentiats should stand upon, therefore acknowledge your errour, and be attentive.
2. Sch.
Then you will not tell us?
Wag. You are deceived, for I will tell you: yet if you were not dunces, you would never aske me such a question. For is he not Corpus naturale? and is not that mobile? Then wherefore should you aske me such a question? but that I am by nature flegmaticke, slow to wrath, and prone to letchery (to love I would say) it were not for you to come within forty foot of the place of execution, although I doe not doubt but to see you both hanged the next Sessions. Thus having triumpht over you, I will set my countenance like a Precision, and beginne to speake thus: Truly my deare Brethren, my Master
Exit.
1. Sch.
O Faustus then I fear y$^t$ which I have long suspected, That thou art fallen into that damned Art, For which they two are infamous thorow the world.
2. Sch.
Were he a stranger not allied to me, The danger of his soule would make me mourne: But come let us goe, and informe the Rector, It may be his grave counsell may reclaime.
1. Sch.
I fear mee nothing will reclaime him now.
2. Sch.
Yet let us see what wee can doe. Exeunt.
# The Tragicall History of the Life and Death of Doctor Faustus/Scene 20

Enter Schollers.
1
Come Gentlemen, let us goe visit Faustus, For such a dreadfull night was never scene, Since first the worlds creation did begin. Such fearfull shriekes and cries were never heard: Pray heaven the Doctor have escapt the danger.
2 O helpe us Heavens, see here are Faustus limbs, All torne asunder by the hand of death.
3 The Devill whom Faustus serv'd, hath torne him thus: For twixt the houres of twelve and one, me thought I heard him shrieke and call aloud for helpe: At which same time the house seem'd all on fire, With dreadfull horror of these damned Fiends.
2 Well Gentlemen, though Faustus end be such, As every Christian heart laments to thinke on: Yet for he was a Schollar once admired For wondrous knowledge in our Germane Schooles, Wee'le give his mangled limbs due buriall: And all the Students cloath'd in mourning blacke, Shall wait upon his heavy funerall. Exeunt.
Enter Chorus.
Cut is the branch that might have growne full straight, And burned is Apollo's Lawrell bough, That sometime grew within this learned man: Faustus is gone, regard his hellish fall, Whose fiendfull fortune may exhort the wise Only to wonder at unlawfull things: Whose deepnesse doth intice such forward wits, To practise more than heavenly power permits.
Terminat hora diem, terminat Author opus.
FINIS.