OpenLLM-France/wikimedia huggingface dataset:
# The Works of the Rev. Jonathan Swift/Volume 13/From William King (St Mary Hall) to Deane Swift - 2

DR. KING TO DEANE SWIFT, ESQ.
ST. MARY HALL, OXON,
I HAVE just received your letter by Mr. Birt, for which I thank you. It is now more than a month since I wrote to Mrs. Whiteway, to acquaint the dean with the difficulties I met with in regard to the publication of his history, and to desire his advice and directions in what manner I should proceed. I have not yet had any answer; and till I receive one, I can do nothing more. I may probably hear from Ireland before you leave Monmouth; in which case I may trouble you with a packet.
I am pretty much of your opinion about the old poets, and perhaps may confirm you in your whimsies (as you call them) when I have the pleasure of seeing you here again. I heartily wish you a good journey and voyage: but methinks I can hardly excuse you for having been so long absent from us. I wish you had returned to this place, though for one week; because I might have talked over with you ​all the affair of the history, about which I have been much condemned: and no wonder, since the dean has continually expressed his dissatisfaction that I have so long delayed the publication of it. However, I have been in no fault: on the contrary, I have consulted the dean's honour, and the safety of his person. In a word, the publication of this work, as excellent as it is, would involve the printer, publisher, author, and every one concerned, in the greatest difficulties, if not in a certain ruin; and therefore it will be absolutely necessary to omit some of the characters.
I thank you for the promise you make me concerning The Toast.
Your friends here are all well. Believe me, dear sir, your most obedient humble servant,
WILLIAM KING.
# The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 1/Well! Thou art Happy

WELL! THOU ART HAPPY.
1.
Well! thou art happy, and I feel That I should thus be happy too; ​For still my heart regards thy weal Warmly, as it was wont to do.
2.
Thy husband's blest—and 'twill impart Some pangs to view his happier lot: But let them pass—Oh! how my heart Would hate him if he loved thee not!
3.
When late I saw thy favourite child, I thought my jealous heart would break; But when the unconscious infant smil'd, I kiss'd it for its mother's sake.
4.
I kiss'd it,—and repress'd my sighs Its father in its face to see; But then it had its mother's eyes, And they were all to love and me.
5.
Mary, adieu! I must away: While thou art blest I'll not repine; But near thee I can never stay; My heart would soon again be thine.
6.
I deem'd that Time, I deem'd that Pride, Had quench'd at length my boyish flame; Nor knew, till seated by thy side, My heart in all,—save hope,—the same.
7.
Yet was I calm: I knew the time My breast would thrill before thy look; But now to tremble were a crime— We met,—and not a nerve was shook.
8.
I saw thee gaze upon my face, Yet meet with no confusion there: One only feeling couldst thou trace; The sullen calmness of despair.
9.
Away! away! my early dream Remembrance never must awake: Oh! where is Lethe's fabled stream? My foolish heart be still, or break.
November 2, 1808. [First published, 1809.]
* ↑ To Mrs. —— [erased].—[MS. L.] To ——.—[Imit. and Transl. Hobhouse, 1809.]
* ↑ [These lines were written after dining at Annesley with Mr. and Mrs. Chaworth Musters. Their daughter, born 1806, and now Mrs. Hamond, of Westacre, Norfolk, is still (January, 1898) living.]
* ↑ Some pang to see my rival's lot.—[MS. L.]
* ↑ MS. L. inserts— Poor little pledge of mutual love, I would not hurt a hair of thee, Although thy birth should chance to prove Thy parents' bliss—my misery.
# The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 1/Translation from Catullus (Ad Lesbiam)

TRANSLATION FROM CATULLUS.
AD LESBIAM.
Equal to Jove that youth must be— Greater than Jove he seems to me— Who, free from Jealousy's alarms, Securely views thy matchless charms; That cheek, which ever dimpling glows, That mouth, from whence such music flows, To him, alike, are always known, Reserv'd for him, and him alone. Ah! Lesbia! though 'tis death to me, I cannot choose but look on thee; ​But, at the sight, my senses fly, I needs must gaze, but, gazing, die; Whilst trembling with a thousand fears, Parch'd to the throat my tongue adheres, My pulse beats quick, my breath heaves short, My limbs deny their slight support; Cold dews my pallid face o'erspread, With deadly languor droops my head, My ears with tingling echoes ring, And Life itself is on the wing; My eyes refuse the cheering light, Their orbs are veil'd in starless night: Such pangs my nature sinks beneath, And feels a temporary death.
# The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 1/Translation from Catullus (Lugete Veneres Cupidinesque)

TRANSLATION FROM CATULLUS.
LUGETE VENERES CUPIDINESQUE (CARM. III.).
Ye Cupids, droop each little head, Nor let your wings with joy be spread, My Lesbia's favourite bird is dead, Whom dearer than her eyes she lov'd: For he was gentle, and so true, Obedient to her call he flew, No fear, no wild alarm he knew, But lightly o'er her bosom mov'd:
​And softly fluttering here and there, He never sought to cleave the air, He chirrup'd oft, and, free from care, Tun'd to her ear his grateful strain. Now having pass'd the gloomy bourn, From whence he never can return, His death, and Lesbia's grief I mourn, Who sighs, alas! but sighs in vain.
Oh! curst be thou, devouring grave! Whose jaws eternal victims crave, From whom no earthly power can save, For thou hast ta'en the bird away: From thee my Lesbia's eyes o'erflow, Her swollen cheeks with weeping glow; Thou art the cause of all her woe, Receptacle of life's decay.
* ↑ Luctus De Morte Passeris.—[4to. P. on V. Occasions.]
* ↑ Which dearer.—[4to]
* ↑ But chirrup'd.—[4to]
* ↑ But now he's pass'd.—[4to]
# The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 1/Translation from Anacreon (Ode 5)

TRANSLATION FROM ANACREON.
Εἰς ῥόδον.
ODE 5.
Mingle with the genial bowl The Rose, the flow'ret of the Soul, The Rose and Grape together quaff'd, How doubly sweet will be the draught! With Roses crown our jovial brows, While every cheek with Laughter glows; While Smiles and Songs, with Wine incite, To wing our moments with Delight. Rose by far the fairest birth, Which Spring and Nature cull from Earth— Rose whose sweetest perfume given, Breathes our thoughts from Earth to Heaven. ​Rose whom the Deities above, From Jove to Hebe, dearly love, When Cytherea's blooming Boy, Flies lightly through the dance of Joy, With him the Graces then combine, And rosy wreaths their locks entwine. Then will I sing divinely crown'd, With dusky leaves my temples bound— Lyæus! in thy bowers of pleasure, I'll wake a wildly thrilling measure. There will my gentle Girl and I, Along the mazes sportive fly, Will bend before thy potent throne— Rose, Wine, and Beauty, all my own.
1805.
# The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 1/Translation from Horace

TRANSLATION FROM HORACE.
[Justum et tenacem propositi virum.
Hor. Odes, iii. 3. 1.]
1.
The man of firm and noble soul No factious clamours can controul; No threat'ning tyrant's darkling brow Can swerve him from his just intent: Gales the warring waves which plough, By Auster on the billows spent, To curb the Adriatic main, Would awe his fix'd determined mind in vain.
2.
Aye, and the red right arm of Jove, Hurtling his lightnings from above. With all his terrors there unfurl'd, He would, unmov'd, unaw'd, behold; The flames of an expiring world, Again in crashing chaos roll'd, In vast promiscuous ruin hurl'd, Might light his glorious funeral pile: Still dauntless 'midst the wreck of earth he'd smile.
# The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 1/Translation from the Medea of Euripides

TRANSLATION FROM THE "MEDEA" OF EURIPIDES [Ll. 627-660].
Ἔρωτες ὑπὲρ μὲν ἄγαν, κ.τ.λ.
1.
When fierce conflicting passions urge The breast, where love is wont to glow, What mind can stem the stormy surge Which rolls the tide of human woe? ​The hope of praise, the dread of shame, Can rouse the tortur'd breast no more; The wild desire, the guilty flame, Absorbs each wish it felt before.
2.
But if affection gently thrills The soul, by purer dreams possest, The pleasing balm of mortal ills In love can soothe the aching breast: If thus thou comest in disguise, Fair Venus! from thy native heaven, What heart, unfeeling, would despise The sweetest boon the Gods have given?
3.
But, never from thy golden bow, May I beneath the shaft expire! Whose creeping venom, sure and slow, Awakes an all-consuming fire: Ye racking doubts! ye jealous fears! With others wage internal war; Repentance! source of future tears, From me be ever distant far!
4.
May no distracting thoughts destroy The holy calm of sacred love! ​May all the hours be winged with joy, Which hover faithful hearts above! Fair Venus! on thy myrtle shrine May I with some fond lover sigh! Whose heart may mingle pure with mine, With me to live, with me to die!
5.
My native soil! belov'd before, Now dearer, as my peaceful home, Ne'er may I quit thy rocky shore, A hapless banish'd wretch to roam! This very day, this very hour, May I resign this fleeting breath! Nor quit my silent humble bower; A doom, to me, far worse than death.
6.
Have I not heard the exile's sigh, And seen the exile's silent tear, Through distant climes condemn'd to fly, A pensive, weary wanderer here? Ah! hapless dame! no sire bewails, No friend thy wretched fate deplores, No kindred voice with rapture hails Thy steps within a stranger's doors.
7.
Perish the fiend! whose iron heart To fair affection's truth unknown, Bids her he fondly lov'd depart, Unpitied, helpless, and alone; Who ne'er unlocks with silver key, The milder treasures of his soul; May such a friend be far from me, And Ocean's storms between us roll!
* ↑ [The Greek heading does not appear in Hours of Idleness or Poems O. and T.]
* ↑ If thus thou com'st in gentle guise,—[Hours of Idleness.]
* ↑ Medea, who accompanied Jason to Corinth, was deserted by him for the daughter of Creon, king of that city. The chorus, from which this is taken, here addresses Medea; though a considerable liberty is taken with the original, by expanding the idea, as also in some other parts of the translation.
* ↑ The original is καταρὰν ἀνοίξαντα κλῇδα φρενῶν, literally "disclosing the bright key of the mind."
# The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 1/Translation of the Epitaph on Virgil and Tibullus, by Domitius Marsus

TRANSLATION OF THE EPITAPH ON VIRGIL AND TIBULLUS, BY DOMITIUS MARSUS.
He who, sublime, in epic numbers roll'd, And he who struck the softer lyre of Love, By Death's unequal hand alike controul'd, Fit comrades in Elysian regions move!
# The Wild Duck

Twilight. Red in the West.
Dimness. A glow on the wood.
The teams plod home to rest.
The wild duck come to glean.
O souls not understood,
What a wild cry in the pool;
What things have the farm ducks seen
That they cry so--huddle and cry?
Only the soul that goes.
Eager. Eager. Flying.
Over the globe of the moon,
Over the wood that glows.
Wings linked. Necks a-strain,
A rush and a wild crying.
A cry of the long pain
In the reeds of a steel lagoon,
In a land that no man knows.
# The Wild Gazelle

* "The wild gazelle", in Hebrew Melodies (1815)
* "The Wild Gazelle" in The Works of Lord Byron (ed. Coleridge, Prothero), Volume 3 (1904)
# The Wild Goose

* related portals: Newspapers.
* sister projects: Wikipedia article, Commons category, Wikidata item.
a hand-written newspaper created in late 1867 by Fenian prisoners aboard the Hougoumont, the last ship to transport convicts to Australia. See also the scan index.
* Number 1
* Number 2
* Number 3
* Number 4
* Number 5
* Number 6
* Number 7 ("Christmas Number")
Extended content :
Number 1 :
| Queen Cliodhna. Chapter 1 | story | Mushra |
| Home Thoughts | essay | |
| Farewell | poem | John Boyle O'Reilly |
| Prison Thoughts | poem | Laoi |
| A Leap for Liberty | story | J.N. |
| Australia | essay | Kappa |
| Number 2 |||
| Queen Cliodhna. Chapter 2. | story | |
| Samuel Wiggins | story | |
| Self-Reliance | essay | |
| Did we deserve it? | essay | |
| A Scotch Echo | story | |
| The Green | poem | JBO |
| Hallow E’en | poem | Binn Éider |
| Number 3 |||
| Queen Cliodhna. Chapter 3. | story | |
| A 4th of July in America. Part 1. | story | Kappa |
| Forethought | essay | |
| What are the wild Waves saying. | essay | |
| Mary | poem | JBO |
| To —— | poem | Binn Éider |
| Two Days at Killarney | story | J.N. |
| Mr. Wild Goose,— | letter | Delta |
| Number 4 |||
| Queen Cliodhna. Chapter 4. | story | |
| A 4th of July in America. Part 2. | story | Kappa |
| Under the Surface | essay | |
| A Mother’s Love | poem | JBO |
| Extract translated from the family of St. Augustin | essay | Beta |
| Two days at Killarney (cont'd) | story | J.N. |
| In the rose-scented breeze, ... | poem | Laoi |
| First steps | essay | Boyne |
| To the Editors of the "Wild Goose." | letter | Paddy from Cork |
| Number 5 |||
| An Incident in the Life of Lord Edward Fitzgerald | story | |
| Musings | essay | Kappa |
| Laudable Ambition | essay | |
| Little Things | essay | |
| Past.—Present.—Future. | essay | |
| Live it down. | poem | Binn Éider |
| Prison Thoughts.—II. | poem | Laoi |
| Memory | poem | JBO |
| Friendship | poem | Yuir |
| Two Days at Killarney (contd.) | story | J.N. |
| Number 6 |||
| Nora Daly. Chapter 1 | story | Laoi |
| Erring Ones | poem | JBO |
| Biology | essay | |
| A Look Within | essay | |
| Gentle Words | essay | |
| The Useful | essay | |
| Louisa Hayden | poem | Binn Éider |
| The Old School Clock | poem | JBO |
| The Boyne | essay | Boyne |
| Number 7 - Christmas Number |||
| Adieu! | essay | |
| The Future | essay | Beta |
| Nora Daly. Chapter 2. | story | Laoi |
| Nora Daly. Chapter 3. | story | Laoi |
| Cinderella | poem | Binn Éider |
| Farewell | essay | |
| Christmas Garland | poem | |
| Cremona | poem | Binn Éider |
| The Flying Dutchman | poem | JBO |
| A Merry Christmas! | poem | JBO |
| Holly Leaves | poem | Binn Éider |
| Welcome Merry Christmas | poem | Binn Éider |
| Kate | poem | Binn Éider |
| Christmas Night | poem | JBO |
| Christmas Eve | poem | Binn Éider |
# The Zoologist/4th series, vol 2 (1898)/Issue 680

Contents :
| | | PAGE |
| Ewart, J.C. | On Zebra-Horse Hybrids | 49 |
| Southwell, Thomas | Notes on the Seal and Whale Fishery, 1897 | 69 |
| Cockerell, T.D.A. | The Insect Visitors of Flowers in New Mexico—I | 78 |
| | Notes and Queries | 82 |
| | Notices of New Books | 89 |
| | Editorial Gleanings | 91 |
# The Zoologist/4th series, vol 4 (1900)/Issue 708

Contents :
| | | PAGE |
| Degen, Ed. | On Sexual Differences in the Feathering of the Wing | 249 |
| Robert Vaughan | Land Birds at Sea | 256 |
| Meiklejohn, A.H. | How does the Cuckoo Carry her Egg? | 262 |
| Arrigoni Degli Oddi, Ettore | Notes upon the Zoological Meeting of Pavia | 265 |
| Benson, Charles W. | Birds on the Rigi | 268 |
| Selous, Edmund | An Observational Diary of the Habits of the Great Plover (Oedicnemus crepitans) during September and October (continued) | 270 |
| | Notes and Queries | 278 |
| | Notices of New Books | 283 |
| | Editorial Gleanings | 286 |
# The Zoologist/4th series, vol 4 (1900)/Issue 708/Birds on the Rigi, Benson

BIRDS ON THE RIGI.
By Rev. Charles W. Benson, LL.D.
In July, 1899, I was Chaplain under the Colonial and Continental Society at Rigi Kaltbad, and had an opportunity of observing the birds at different heights on the Rigi, not usually enjoyed by those making a very short stay in this truly delightful locality.
Although I was unsparing in my endeavours to note any birds from Rigi Kaltbad (4791 ft.) to Rigi Kulm (5900 ft.), I could only make a list of about twenty-six species, as follows:—
As I always make it a rule to go up a hill on my birthday, I went up Pilatus on July 12th, 1899, and there, at a height of about 7000 ft., I saw the Alpine Chough, the Snowfinch, and the Rock-Thrush. I heard for the first time the pleasing little song of the Snowfinch, and the really delightful song of the Rock-Thrush; but this latter I had heard before at the Hospice of St. Bernard in 1896. To my mind the expression "bursts" or "snatches" of song best describes this delightful warbling, which alone enlivens those dreary and almost inaccessible places. There is just one little patch of green near the Hôtel Pilatus Kulm, and an observer standing above it, and looking over the wall, may see these rare birds below him, and hear undisturbed their delightful song, with something of the Robin in it, and of the Blackcap too.
I may mention that at the famous "Tunnels" on the Axenstrasse, near Brunnen, the Crag Martin may always be found, and also at the Gorges du Trient, near Vernayaz, at the Rhone Valley. I have also seen the Wall-Creeper near the Tunnels, but never yet have I been favoured with a sight of the Alpine Accentor, one of the very few Swiss birds whose acquaintance I cannot claim.
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 Works of Dionysius the Areopagite/Mystic Theology/Caput III

What are the affirmative expressions respecting God, and what the negative.

## Section I

IN the Theological Outlines, then, we celebrated the principal affirmative expressions respecting God—how the Divine and good Nature is spoken of as One—how as Threefold—what is that within it which is spoken of as Paternity and Sonship—what the Divine name of “the Spirit “is meant to signify,—how from the immaterial and indivisible Good the Lights dwelling in the heart of Goodness sprang forth, and remained, in their branching forth, without departing from the coeternal abiding in Himself and in Themselves and in each other,—how the super-essential Jesus takes substance in veritable human nature—and whatever other things, made known by the Oracles, are celebrated throughout the Theological Outlines; and in the treatise concerning Divine Names, how He is named Good—how Being—how Life and Wisdom and Power—and whatever else belongs to the nomenclature of God. Further, in the Symbolical Theology, what are the Names transferred from objects of sense to things Divine?—what are the Divine forms?—what the Divine appearances, and parts and organs?—what the Divine places and ornaments?—what the angers?—what the griefs?—and the Divine wrath?—what the carousals, and the ensuing sicknesses?—what the oaths,—and what the curses?—what the sleepings, and what the awakings?—and all the other Divinely formed representations, which belong to the description of God, through symbols. And I imagine that you have comprehended, how the lowest are expressed in somewhat more words than the first. For, it was necessary that the Theological Outlines, and the unfolding of the Divine Names should be expressed in fewer words than the Symbolic Theology; since, in proportion as we ascend to the higher, in such a degree the expressions are circumscribed by the contemplations of the things intelligible. As even now, when entering into the gloom which is above mind, we shall find, not a little speaking, but a complete absence of speech, and absence of conception. In the other case, the discourse, in descending from the above to the lowest, is widened according to the descent, to a proportionate extent; but now, in ascending from below to that which is above, in proportion to the ascent, it is contracted, and after a complete ascent, it will become wholly voiceless, and will be wholly united to the unutterable. But, for what reason in short, you say, having attributed the Divine attributes from the foremost, do we begin the Divine abstraction from things lowest? Because it is necessary that they who place attributes on that which is above every attribute, should place the attributive affirmation from that which is more cognate to it; but that they who abstract, with regard to that which is above every abstraction, should make the abstraction from things which are further removed from it. Are not life and goodness more (cognate) than air and stone? and He is not given to debauch and to wrath, more (removed) than He is not expressed nor conceived.
# The Works of Dionysius the Areopagite/Mystic Theology/Caput II

How we ought both to be united and render praise to the Cause of all and above all.

## Section I

WE pray to enter within the super-bright gloom, and through not seeing and not knowing, to see and to know that the not to see nor to know is itself the above sight and knowledge. For this is veritably to see and to know and to celebrate super-essentially the Superessential, through the abstraction of all existing things, just as those who make a lifelike statue, by extracting all the encumbrances which have been placed upon the clear view of the concealed, and by bringing to light, by the mere cutting away,the genuine beauty concealed in it. And, it is necessary, as I think, to celebrate the abstractions in an opposite way to the definitions. For, we used to place these latter by beginning from the foremost and descending through the middle to the lowest, but, in this case, by making the ascents from the lowest to the highest, we abstract everything, in order that, without veil, we may know that Agnosia, which is enshrouded under all the known, in all things that be, and may see that superessential gloom, which is hidden by all the light in existing things.

## Refences

* ↑ i.e. the abstraction.
# The Works of Dionysius the Areopagite/Letters/Letter VI

To Sopatros --Priest.
Do not imagine this a victory, holy Sopatros, to have denounced a devotion, or an opinion, which apparently is not good. For neither--even if you should have convicted it accurately--are the (teachings) of Sopatros consequently good. For it is possible, both that you and others, whilst occupied in many things that are false and apparent, should overlook the true, which is One and hidden. For neither, if anything is not red, is it therefore white, nor if something is not a horse, is it necessarily a man. But thus will you do, if you follow my advice, you will cease indeed to speak against others, but will so speak on behalf of truth, that every things said is altogether unquestionable.

## Footnotes

* ↑ Acts xx. 4;Rom. xvi. 21.
* ↑ Tit. iii. 9.
# The Works of Dionysius the Areopagite/Mystic Theology

All Bible refences are linked to the King James Bible
* Preface
* Caput I
* Caput II
* Caput III
* Caput IV
* Caput V
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.