OpenLLM-France/wikimedia huggingface dataset:
# The Forest Sanctuary, and Other Poems/Moorish Bridal Song

MOORISH BRIDAL SONG.
It is a custom among the Moors, that a female who dies unmarried is clothed for interment in wedding apparel, and the bridal song is sung over her remains before they are borne from her home. See the Narrative of a Ten Years' Residence in Tripoli, by the sister-in-law of Mr. Tully.
The citron groves their fruit and flowers were strewing Around a Moorish palace, while the sigh Of low sweet summer-winds, the branches wooing, With music through their shadowy bowers went by; Music and voices, from the marble halls,
A song of joy, a bridal song came swelling, To blend with fragrance in those southern shades, And told of feasts within the stately dwelling, Bright lamps, and dancing steps, and gem-crown'd maids; And thus it flow'd;—yet something in the lay
"The bride comes forth! her tears no more are falling To leave the chamber of her infant years; Kind voices from a distant home are calling; She comes like day-spring—she hath done with tears; Now must her dark eye shine on other flowers,
—Pour the rich odours round!
"We haste! the chosen and the lovely bringing; Love still goes with her from her place of birth; Deep silent joy within her soul is springing, Though in her glance the light no more is mirth! Her beauty leaves us in its rosy years;
—Now may the timbrel sound!"
Know'st thou for whom they sang the bridal numbers? —One, whose rich tresses were to wave no more! One, whose pale cheek soft winds, nor gentle slumbers, Nor Love's own sigh, to rose-tints might restore! Her graceful ringlets o'er a bier were spread.—
# The Forest Sanctuary, and Other Poems/Brandenburgh Harvest-Song

BRANDENBURGH HARVEST-SONG*.
FROM THE GERMAN OF LA MOTTE FOUQUÉ.
The corn, in golden light,  Waves o'er the plain; The sickle's gleam is bright;  Full swells the grain.
Now send we far around  Our harvest lay! —Alas! a heavier sound  Comes o'er the day!
On every breeze a knell  The hamlets pour,— —We know its cause too well,  She is no more!
Earth shrouds with burial sod  Her soft eye's blue,— —Now o'er the gifts of God  Fall tears like dew!
# The Forest Sanctuary, and Other Poems/Lays of Many Lands

LAYS OF MANY LANDS.
The following pieces may so far be considered a series, as each is intended to be commemorative of some national recollection, popular custom, or tradition. The idea was suggested by Herder's "Stimmen der Völker in Liedern;" the execution is however different, as the poems in his collection are chiefly translations.
Most of those forming the present one have appeared, as well as the miscellaneous pieces attached to them, in the New Monthly Magazine.
# The Forest Sanctuary, and Other Poems/Lays of Many Lands/Swiss Song

SWISS SONG,
ON THE ANNIVERSARY OF AN ANCIENT BATTLE.
The Swiss, even to our days, have continued to celebrate the anniversaries of their ancient battles with much solemnity; assembling in the open air on the fields where their ancestors fought, to hear thanksgivings offered up by the priests, and the names of all who shared in the glory of the day enumerated. They afterwards walk in procession to chapels, always erected in the vicinity of such scenes, where masses are sung for the souls of the departed. See Planta's History of the Helvetic Confederacy.
Look on the white Alps round!  If yet they gird a land  Where freedom's voice and step are found,  Forget ye not the band, The faithful band, our sires, who fell Here, in the narrow battle-dell!
 If yet, the wilds among,  Our silent hearts may burn,  When the deep mountain-horn hath rung,  And home our steps may turn, —Home!—home!—if still that name be dear, Praise to the men who perish'd here!
Look on the white Alps round!  Up to their shining snows  That day the stormy rolling sound,  The sound of battle rose! Their caves prolong'd the trumpet's blast, Their dark pines trembled as it pass'd!
 They saw the princely crest,  They saw the knightly spear,  The banner and the mail-clad breast  Borne down, and trampled here! They saw—and glorying there they stand, Eternal records to the land!
 Praise to the mountain-born,  The brethren of the glen!  By them no steel-array was worn,  They stood as peasant-men! They left the vineyard and the field To break an empire's lance and shield!
 Look on the white Alps round!  If yet, along their steeps,
Our children's fearless feet may bound,  Free as the chamois leaps: Teach them in song to bless the band Amidst whose mossy graves we stand!
 If, by the wood-fire's blaze,  When winter-stars gleam cold,  The glorious tales of elder days  May proudly yet be told. Forget not then the shepherd-race, Who made the hearth a holy place!
 Look on the white Alps round!  If yet the sabbath bell  Comes o'er them with a gladdening sound,  Think on the battle-dell! For blood first bath'd its flowery sod, That chainless hearts might worship God!
# The Forest Sanctuary, and Other Poems/He never smiled again

HE NEVER SMILED AGAIN*.
It is recorded of Henry the First, that after the death of his son, Prince William, who perished in a shipwreck off the coast of Normandy, he was never seen to smile.
The bark that held a prince went down,  The sweeping waves roll'd on; And what was England's glorious crown  To him that wept a son? He lived—for life may long be borne  Ere sorrow break its chain;— Why comes not death to those who mourn?  —He never smiled again!
There stood proud forms around his throne,  The stately and the brave, But which could fill the place of one,  That one beneath the wave? Before him pass'd the young and fair,  In pleasure's reckless train, But seas dash'd o'er his son's bright hair—  —He never smiled again!
He sat where festal bowls went round;  He heard the minstrel sing, He saw the Tourney's victor crown'd,  Amidst the knightly ring: A murmur of the restless deep  Was blent with every strain, A voice of winds that would not sleep—  —He never smiled again!
Hearts, in that time, clos'd o'er the trace  Of vows once fondly pour'd, And strangers took the kinsman's place  At many a joyous board;
Graves which true love had bath'd with tears,  Were left to Heaven's bright rain, Fresh hopes were born for other years—  —He never smiled again!
# The Encyclopedia Americana (1920)/Thünen, Johann Heinrich von

* related authors: Johann Heinrich von Thünen.
* sister projects: Wikipedia article, Wikidata item.
Edition of 1920. See also the disclaimer.
THÜNEN, tụ′nen, Johann Heinrich von, German economist: b. Oldenburg, 1783; d. 1850. He received a thorough education in agriculture and also studied at Göttingen. In 1810 he bought an estate in Mecklenburg-Schwerin, which he developed into a model farm. He is known now principally for the economic views expressed in ‘Der isolirte Staat in Beziehung auf Landwirtschaft und Nationalökonomie’ (3 vols., 1826-63). In this work he sets down simple premises in regard to wages and land, production, markets, etc. His law of wages has found favor among more recent economists. Consult Palgrave, ‘Dictionary of Political Economy’ (3 vols., London 1899); and Schumacher, H., ‘J. H. von Thünen, ein Forscherleben’ (2d ed., Rostock 1883).
# The Encyclopedia Americana (1920)/Thoburn, James Mills

Edition of 1920. See also James Mills Thoburn on Wikipedia, and the disclaimer.
​ THOBURN, James Mills, American Methodist Episcopal bishop: b. Saint Clairsville, Ohio, 7 March 1836. He was graduated at Allegheny College, Meadville, Pa., in 1857, and soon after entered the ministry. In 1859 he was sent as a missionary to India and until 1908, when he retired, was identified with work in that region. He was elected bishop of India and Malaysia in 1888 and was for six years the editor of the Indian Witness. His writings include ‘Missionary Addresses’ (1887); ‘India and Malaysia’ (1893): ‘The Deaconess and Her Vocation’ (1893); ‘Christless Nations’ (1895); ‘The Church of Pentecost’ (1901); ‘Life of Isabella Thoburn’ (1903) and ‘The Christian Conquest of India.’
# The Encyclopedia Americana (1920)/Thomas, Calvin

Edition of 1920. See also Calvin Thomas (linguist) on Wikipedia, and the disclaimer.
THOMAS, Calvin, American college professor: b. near Lapeer, Mich., 28 Oct. 1854; d. New York, 4 Nov. 1919. He was graduated at the University of Michigan in 1874, taking his A.B. degree the same year and the degree of LL.D. in 1904. He taught Latin and Greek at the Grand Rapids High School for a while, after which he studied philology at Leipzig in 1877-78. Following this course he devoted himself to the teaching of German, and was professor of that language at Columbia University. He edited a number of the standard German classics for school and college use and wrote extensively on philological subjects for educational and literary publications, besides assisting in the compilation of the New Standard Dictionary. In 1909 he edited an ‘Anthology of German literature.’
# The Encyclopedia Americana (1920)/Thurber, George

Edition of 1920. See also George Thurber on Wikipedia, and the disclaimer.
THURBER, George, American naturalist and writer: b. Providence, R. I., 2 Sept. 1821; d. Passaic, N. J., 2 April 1890. He was educated at the classical and engineering school at Providence; he became a pharmacist and a lecturer on chemistry, finally securing an appointment (1850) with the commission to settle the boundary between the United States and Mexico. He made an important collection of plants and on his return to Providence was given the degree of A.M. by Brown University. He secured an appointment in the Assay Office in New York, lectured on botany in Cooper Institute and on botany and materia medica in The New York College of Pharmacy. Later he occupied the chair of botany and horticulture in the Michigan College of Agriculture but returned again to New York and to lecture at the College of Pharmacy and finally became editor of the American Agriculturist for 24 years. In 1880 he visited Europe. He was life member of the Royal Horticultural Society, life member of the American Pomological Society, an active member of the New York Academy of Sciences and corresponding member of the Philadelphia Academy. His collection of Western plants is in the Gray Herbarium at Harvard.
# The Encyclopedia Americana (1920)/Thoburn, Joseph Bradfield

Edition of 1920. See also Joseph Bradfield Thoburn on Wikipedia, and the disclaimer.
THOBURN, Joseph Bradfield, American writer: b. Bellaire, Ohio, 8 Aug. 1866. In 1871 his parents removed to Marion County, Kan., where he was reared on a farm and attended the public schools. He learned the printer's trade and did some newspaper work, after which he entered the Kansas Agricultural College from which he was graduated in 1893. In 1899 he removed to Oklahoma City, where he engaged in newspaper work. He served as secretary of the Oklahoma Territorial Board of Agriculture from December 1902 until July 1905. Since 1907 he has devoted himself largely to the work of research and writing along the lines of local and western history.
From 1913 to 1917 he was connected with the University of Oklahoma as a specialist in research, field-work and collections in local history and anthropology. During this time he did considerable work in the way of excavating prehistoric earth-works, cave dwellines, tumuli, etc., in Oklahoma. In the course of these investigations he secured positive evidence that the natural mounds, so called, which are so abundant in the region immediately west of the lower half of the valley of the Mississippi, the origin of which had long been a subject of dispute among scientists, are of human origin, each tumulus, so far as examined, proving to be the ruin of a timber-framed, dome-shaped, earth-covered human habitation. He has been in the service of the Oklahoma Historical Society since July 1917, being engaged in research, field collections and editorial work. He is the author of a comprehensive history of Oklahoma, published in 1916.
# The Encyclopedia Americana (1920)/Thoburn, Isabella

Edition of 1920. See also Isabella Thoburn on Wikipedia, and the disclaimer.
THOBURN, Isabella, American missionary and educator: b. near Saint Clairsville, Ohio, 29 March 1840; d. Lucknow, India, 1 Sept. 1901. She came of Scotch-Irish parentage. She was educated in the Wheeling Female Seminary, supplemented by a year in the study of art at the Cincinnati Academy of Design. After teaching in the public schools for several years, she spent a year as an instructor in a private school at New Castle, Pa., and, in 1866, became preceptress of the Western Reserve Seminary at West Farmington, Ohio. In 1869, at the organization of the Woman's Foreign Missionary Society of the Methodist Episcopal Church, she was selected as its first missionary, being assigned to work in India, whither her brother, James M. Thoburn (q.v.), had gone 10 years before. In April 1870 she organized a school for native girls at Lucknow with but six pupils and herself as the only teacher. She also engaged in evangelistic, Sunday school and zenana work. The grade of the school thus established was gradually raised as its attendance increased until a full high school course was offered. In response to a demand for still more advanced courses of instruction, classes in the lower collegiate grades were offered in 1887 and, in 1895, after having complied with the rigid requirements of the British Indian government, it was granted a charter as the Lucknow Woman's College. Climatic conditions, which seriously impaired her health, necessitated several extended furloughs, the years 1880-82, 1886-90 and 1899-1900 being spent in America, though they were years filled with activity in behalf of the cause to which her life had been devoted. The name of the Lucknow Woman's College was subsequently changed to that of the Isabella Thoburn Woman's College. Consult Thoburn, Bishop J. M., ‘Life of Isabella Thoburn.’
# The Encyclopedia Americana (1920)/Thoburn, Joseph

Edition of 1920. See also Joseph Thoburn on Wikipedia, and the disclaimer.
THOBURN, Joseph, American soldier: b. Carrickfergus, Ireland, 29 April 1825; d. Cedar Creek, 19 Oct. 1864. In August following his parents emigrated to America, settling on a farm in Belmont County, Ohio. His education was obtained in the primitive rural schools of the period, supplemented by diligent private study. He became a teacher in the public schools at the age of 17 and later, having advanced to the principalship of a village school, he began the study of medicine. He was graduated from Starling Medical College, Columbus, Ohio, in 1850. After a term as an interne in hospital service, he located for the practice of his profession at Wheelling, (West) Va. At the outbreak of the Civil War he was commissioned surgeon of the first regiment raised in Virginia for the Union service. At the battle of Philippi, its colonel (Benjamin F. Kelley) was seriously wounded and, the other field officers not being available for duty, the command of the regiment devolved upon the surgeon, who continued to act in that capacity until the expiration of its 100-day term of service. When the regiment reënlisted for three years he was commissioned as its colonel. After a year of service as a regimental commander, he was assigned to the command of the Fourth Brigade, Second Division, Third Army Corps, Army of the Potomac, but had to be given an extended leave on account of a severe wound. He was with his regiment throughout the spring and summer of 1862, later being transferred to the Department of West Virginia, where he was again assigned to the command of a brigade. In May 1864 he took part in the disastrous Lynchburg raid. On 22 July 1864 he was assigned to the command of the First Division of the Department of the Kanawha (later known as the Army of West Virginia and also as the Eighth Army Corps), in which capacity he participated in most of the active movements of the Shenandoah campaign, including the battles of Kernstown, Opequan and Fisher's Hill. In the disposition of the forces at Cedar Creek by Gen. Horatio G. Wright (in the absence of General Sheridan) Colonel Thoburn's division was placed in a peculiarly exposed position, over his protest. In the surprise attack with which the battle of Cedar Creek began (19 Oct. 1864), his command was driven from its camp in utter rout at dawn and, while striving to rally his men for defensive action, he fell mortally wounded. A commission as brigadier-general of volunteers was made out to him the day of his death. His remains were buried with full military honors at Wheeling. Consult ‘Official Records of the Union and Confederate Armies’ (Series I, Vols. 12, 25, 27, 29, 33, 37, 43, 51) and Pond, George E., ‘Personal Memoirs of General Philip H. Sheridan’ and ‘The Shenandoah Campaign.’
# The Encyclopedia Americana (1920)/Thomas, Saint

Edition of 1920. See also Thomas the Apostle on Wikipedia, and the disclaimer.
THOMAS, Saint, also called DIDYMUS (Tomas being the Aramaic; Didymus, the Greek word signifying “twin”), one of the Twelve Apostles known as The Doubter. He is said to have been a native of Antioch, the twin brother of a sister Lysias, children of Diophanes and Rhoa. Eusebius implies that he was a stepbrother of Jesus and that his real name was Judas. The scene in the Gospel, in which the doubts were at last dissipated, that Thomas had expressed with great vehemence as to the fact of the resurrection, is the chief of the three occasions on which he is prominent (consult John xx, 24-29; Luke xxiv, 36-49). After the crucifixion of Christ it fell to the lot of Saint Thomas to proselytize India, and tradition relates with great
circumstantiality that he hesitated to travel there until Jesus appeared to him in a vision and ordered him to go to Gondophares, the Indo-Parthian King, who ruled over the Kabul Valley and the Punjab, and to build him a palace. Saint Thomas accordingly went to India, and converted and baptized the King Gundaphoras or Gondophares whose name is known to archæologists through many inscriptions and coins as reigning from A.D. 21 to 52 at Peshawar on the Indus. Later traditions state that Thomas went farther south and east than the Punjab; founded the Church of the Christians of Saint Thomas in Malabar, and was martyred on Mount Saint Thomas near Madras. (See Christians of Saint Thomas). In Ceylon, Saint Thomas shares with Buddha the honor of the footprint on Adam's Peak, reputed as left on his ascension into heaven. His remains were transferred to Edessa where Chrysostom mentions his grave as one of the four genuine tombs of the apostles, the other three being those of Peter, Paul and John. An apocryphal, ‘Gospel of Thomas,’ is published in Tischendorf's ‘Evangelia Apocrypha.’ In his ‘Zoological Mythology’ (1872), Gubernatis states that in the Middle Ages the Germans of Westphalia made the ass the symbol of Thomas the incredulous apostle to apply to all unbelievers and for a long time, even among German youth, the boy who was last to enter school on Saint ‘Thomas’ day was called the “ass Thomas.” See Apocrypha.
# The Gardener (Tagore)/2

2
"Ah, Poet, the evening draws near; your hair is turning gray.
"Do you in your lonely musing hear the message of the hereafter?"
"It is evening," the poet said, "and I am listening because some one may call from the village, late though it be.
"I watch if young straying hearts meet together, and two pairs of eager eyes beg for music to break their silence and speak for them.
"Who is there to weave their passionate songs, if I sit on the shore of life and contemplate death and the beyond?
"The early evening star disappears.
"The glow of the funeral pyre slowly dies by the silent river.
​"Jackals cry in chorus from the courtyard of the deserted house in the light of the worn-out moon.
"If some wanderer, leaving home, come here to watch the night and with bowed head listen to the murmur of the darkness, who is there to whisper the secrets of life into his ears if I, shutting my doors, should try to free myself from mortal bonds?
"It is trifle that my hair is turning grey.
"I am ever as young or as old as the youngest and the oldest of this village.
"Some have smiles, sweet and simple, and some have a sly twinkle in their eyes.
"Some have tears that well up in the daylight, and others tears that are hidden in the gloom.
​"They all have need for me, and I have no time to brood over the afterlife.
"I am of an age with each, what matter if my hair turns grey?"
# The Gardener (Tagore)/21

Why did he choose to come to my door, the wandering youth, when the day dawned? As I come in and out I pass by him everytime, and my eyes are caught by his face. I know not if I should speak to him or keep silent. Why did he choose to come to my door?
The cloudy night in July are dark; the sky is soft blue in autumn; the spring days are restless with the south wind. He weaves his songs with fresh tunes every time. I turn from my work and my eyes fill with the mist. Why did he choose to come to my door?
# The Gardener (Tagore)/23

Why do you sit there and jingle your bracelets in mere idle sport? Fill your pitcher. It is time for you to come home. Why do you stir the water with your hands and fitfully glance at the road for some one in mere idle sport? Fill your pitcher and come home.
The morning hours pass by-the dark water flows on. The waves are laughing and whispering to each other in mere idle sport.
The wandering clouds have gathered at the edge of the sky on yonder rise of the land. They linger and look at your face and smile in mere idle sport. Fill your pitcher and come home.
# The Gardener (Tagore)/24

Do not keep to yourself the secret of your heart, my friend! Say it to me, only to me, in secret. You who smile so gently, sofly whisper, my heart will hear it, not my ears. The night is deep, the house is silent, the birds' nests are shrouded with sleep. Speak to me through hesitating tears, through faltering smiles, through sweet shame and pain, the secret of your heart!
# The Gardener (Tagore)/18

When the two sisters go to fetch water, they come to this spot and they smile. They must be aware of somebody who stands behind the trees whenever they go to fetch water. The two sisters whisper to each other when they pass this spot. They must have guessed the secret of that somebody who stands behind the trees whenever they go to fetch water. Their pitchers lurch suddenly, and water spills when they reach this spot. They must have found out that somebody's heart is beating who stands behind the tree whenever they go to fetch water.
The two sisters glance at each other when they come to this spot, and they smile. There is a laughter in their swift-stepping feet, which makes confusion in somebody's mind who stands behind the trees whenever they go to fetch water.
# The Gardener (Tagore)/19

You walked by the riverside path with the full pitcher upon your hip. Why did you swiftly turn your face and peep at me through your fluttering veil? The gleaming look from the dark came upon me like a breeze that sends a shiver through the rippling water and sweeps away to the shadowy shore. It came to me like the bird of the evening that hurriedly flies across the lampless room from one open window to the other, and disappears in the night. You are hidden as a star behind the hills, and I am a passer-by upon the road. But why did you stop for a moment and glance at me face through your veil while you walked by the riverside path with the full pitcher upon your hip?
# The Gardener (Tagore)/20

20
Day after day he comes and goes away.
Go, and give him a flower from my hair, my friend.
If he asks who was it that sent it, I entreat you do not tell him my name—for he only comes and goes away.
He sits on the dust under the tree.
Spread there a seat with flowers and leaves, my friend.
His eyes are sad, and they bring sadness to my heart.
He does not speak what he has in mind; he only comes and goes away.