OpenLLM-France/wikimedia huggingface dataset:
# The Spirit of the Nation/The Curse of the Renegades

THE CURSE OF THE RENEGADES.
Oh, shame light upon them, confusion and scorn! Be their names sounds accurs'd to our children unborn! No babe ever bless them—all sterile as base! No wife ever press them—but perish their race!
Ere first the proud stranger invaded our shore, A renegade rose up, and tempted him o'er; And the Norman marauder no treachery planned, 'Till a renegade lured him with treason in hand!
The Dane in our feuds found the source of his power; Not the people were false, but their chivalry's flower; And Callachan, rushing from Cormac's old rock, Through Lagenia's shrines carried Paynimry's shock.
Oh, vain was thy valour, Roydamna revered! When a Nial's bright sword the idolator cheered; Such princes, MacMurrough-like, courting the chain, Deserved not, by heav'n! o'er such people to reign.
No page in our annals but teems with like guilt; Each sword-point is blunted 'gainst treachery's hilt! But for this we had shattered oppression's fell yoke— But for this through each host of invaders had broke!
And now new Iscariots betray with a kiss, And barter, like Judas, a birthright of bliss! Motherland! they still wound thee with venomous tooth— They slander thy fame, and proclaim it for truth!
Be the gold of their treason like hell's living fire, No Pactolus at hand, when of torture they tire! ​May the bread of their falsehood no nutriment lend! May each willow affright them to Judas's end!
Arise, blessed Patrick! complete thy good work; Unkennel these reptiles wherever they lurk; These black, bloated vipers, and renegades vile— Oh, pitiless, slay, and unvenom our isle!
# The Spirit of the Nation/The Exterminator's Song

THE EXTERMINATOR'S SONG.
Air—"'Tis I am the Gipsy King."
I.
'Tis I am the poor man's scourge, And where is the scourge like me? My land from all Papists I purge, Who think that their votes should be free— Who think that their votes should be free! From huts only fitted for brutes, My agent the last penny wrings: ​And my serfs live on water and roots, While I feast on the best of good things! For I am the poor man's scourge! For I am the poor man's scourge! (Chorus of the Editors of The Nation) Yes, you are the poor man's scourge! But of such the whole island we'll purge!
II.
A despot, and strong one, am I, Since a Drummond no longer is here, To my "duties" to point ev'ry eye, Though of "rights" I wish only to hear— Though of "rights" I wish only to hear! If conspiracies I apprehend, To throw off my rack-renting rule, For a "Special Commission" I send, To my friends of the old Tory school! For I am the poor man's scourge! For I am the poor man's scourge! (Chorus of the Editors of The Nation) Yes, you are the poor man's scourge! But of such the whole island we'll purge!
III.
I prove to the world I'm a man, In a way very pleasant to show; I debauch all the tenants I can, And of b——ds I have a long row— And of b——ds I have a long row! My cottiers must all cringe to me, Nor grudge me the prettiest lass; Or they know very well that they'll see Their hovels as flat as the grass! For I am the poor man's scourge! For I am the poor man's scourge! (Chorus of the Editors of The Nation) Yes, you are the poor man's scourge! But of such the whole island we'll purge!
IV.
If O'Connor my right should deny, sir, To "do what I like with my own!" For the rascal I've soon a reply, sir, Into gaol for "sedition" he's thrown— Into gaol for "sedition" he's thrown! The Tariff is bringing rents down— Yet more cash from the farmer I'll squeeze; And, for fear of being shot, come to town To drink, game, and intrigue, at my ease! For I am the poor man's scourge! For I am the poor man's scourge! (Chorus of the Editors of The Nation) Yes, you are the poor man's scourge, But of such the whole island we'll purge.
# The Spirit of the Nation/The Extermination

THE EXTERMINATION.
"Dominus pupillum et viduam suscipiet."—Ps. 145.
I.
When tyranny's pampered and purple-clad minions Drive forth the lone widow and orphan to die, Shall no angel of vengeance unfurl his red pinions, And, grasping sharp thunderbolts, rush from on high?
II.
"Pity! oh, pity!—A little while spare me, My baby is sick—I am feeble and poor; In the cold winter blast, from the hut if you tear me, My lord, we must die on the desolate moor!"
III.
'Tis vain—for the despot replies but with laughter, While rudely his serfs thrust her forth on the wold; Her cabin is blazing, from threshold to rafter, And she crawls o'er the mountain, sick, weeping, and cold.
IV.
Her thinly-clad child on the stormy hill shivers— The thunders are pealing dread anthems around— Loud roar in their anger the tempest-lash'd rivers— And the loosen'd rocks down with the wild torrent bound.
V.
Vainly she tries in her bosom to cherish Her sick infant boy, 'mid the horrors around, Till, faint and despairing, she sees her babe perish— Then lifeless she sinks on the snow-cover'd ground.
VI.
Tho' the children of Ammon, with trumpets and psalters, To devils pour'd torrents of innocent gore, Let them blush from deep hell at the far redder altars Where the death-dealing tyrants of Ireland adore!
VII.
But for Erin's life-current, thro' long ages flowing, Dark demons that pierce her, you yet shall atone; Even now the volcano beneath you is glowing, And the Moloch of tyranny reels on his throne.
# The Sermon on the Mount (Bossuet)/Day 41

Forty-first Day
‘'Pray without ceasing?’— Luke xviii, I, 8.
'AND He spoke a parable to them, that we ought always to pray, and not to faint.’
This unceasing prayer does not consist in a perpetual application of mind that could only exhaust one’s strength, and which would perhaps after all not attain its end. We ‘ pray always ’ when — having offered our prayer at its regular hours — we gather from prayer, and from sacred reading, some truth or some special saying that we keep within our heart, and recall from time to time with no effort: — when we keep ourselves in thought, as far as possible, dependent on God; showing Him all our needs by laying them before Him without words. Then, just as the yawning and dried-up earth seems to beg for rain by the mere fact of exposing its parched surface to heaven, so does the soul pray by exposing its needs to God. And this is what ​David means when he says: — ‘I stretched forth my hands to thee: my soul is as earth without water to thee.’ That is: O Lord, I have no need to ask of Thee; my need asks Thee; my destitution asks Thee; my necessities ask Thee!
So long as we keep in this disposition, we ‘pray without praying’; so long as we give our minds to avoiding all that might endanger our soul, we ‘ pray without praying’; and God understands this language. ‘ O Lord, before Whom I stand, and to Whom my misery is known in all its fulness, have pity on it! And every time Thine eyes shall behold it, O God of all goodness, may it draw down on me Thy mercies! ’
Here is one way of ‘ always praying’ — and perhaps the most effectual.
# The Sermon on the Mount (Bossuet)/Day 44

Forty-fourth Day
Asking through Jesus Christ: The qualities of a perfect prayer.—John xvi. 23, 37.
WE must learn to ask through Jesus Christ; and to ask through Christ is to ask for what He commands; to ask for His glory; to introduce the Saviour’s name; to place our trust in His goodness and in the infinite merits of His Blood. Whatever we ask through our Saviour ought chiefly to concern our salvation: — anything else should be merely asked as an accessory. When we ask in that Name, to which the Father can refuse nothing, we are sure to obtain what we want, for our Lord has promised it; and to doubt this is to make Jesus Christ a liar. ' Amen, Amen, I say to you: if you ask the Father anything in my name, he will give it you.’
If, then, we do not get what we ask for, we may take for certain that we have prayed badly, ​according to what St James says: — ‘You ask, and receive not, because you ask amiss; that you may consume it on your concupiscences.'
To ask amiss, is to ask without faith, as we learnt before from the same Apostle: — ' If any of you want wisdom, let him ask it. . . but in faith, nothing wavering': — without fear — believing firmly that what you ask will be granted, if you pray well and persevere in prayer.
Our Saviour will not give us anything we ask for which may hinder our salvation. Let us ask for our conversion: if we keep to that request, we shall obtain it.
And let souls who are in the Religious state remember this: — that, for them, the chief fruit of Christ’s teaching on prayer should be faithfulness to the hours consecrated to it. Even should they be inwardly distracted — supposing that they lament it, and would gladly not be so — if they remain faithful, humble, and submissive externally: — then the obedience rendered to God, to the Church, and to their Rule, by observing the prescribed genuflections, inclinations, or other outward forms of worship, preserves the real spirit of prayer. They are praying then by means of their state, their disposition, ​and their will: — and this especially if they humble themselves for their dryness and distractions. Ah, how pleasant is such prayer to God! How well it mortifies both body and soul! What graces it calls down, and what sins it expiates!
# The Sermon on the Mount (Bossuet)/Day 45

Forty-fifth Day
Summary of Christian morality: What is its true end?—Matt. vii. 12, 20.
'WHATSOEVER you would that men should do to you, do you also to them.’ There can be nothing simpler than this principle: — nothing more far-reaching in practice; for all human society is included in it. Nature itself teaches us the rule. But Christ places it higher than nature by adding: ‘ For this is the law and the prophets.’ It is the summary of their contents — the abridgment of all justice; and the root of the principle lies in the command: — ‘ thou shalt love thy neighbour as thyself.’
'Do violence’ to yourself. The work of salvation is not to be undertaken in a spirit of softness. ' Narrow is the gate’ of mortification, poverty, and penance. ‘Broad is the way’ of liberty and licence. There is the large number, and there the small number: — endless matter for ​meditation — inexhaustible source of comfort to the humble.
'Even so every good tree yieldeth good fruit, and the bad tree yieldeth bad fruit.’ Hence, a good repentance must be distinguished from a bad one.
Strange state of a rational being: — that, failing to bring forth good fruit, he should be fit only to be burnt!
'By their fruits you shall know them’ — the good trees — and not by their leaves: that is, by their deeds, not their words. The fig-tree that Our Lord cursed had leaves; but because it bore no fruit Christ made it wither up: — ' May no fruit grow on thee henceforward for ever.’ As a punishment for being barren, it is made yet more so. If we bring not forth fruit in due season, and when the Master looks for it, a time comes when we are unable to produce it at all.
A wise confessor should require fruit, and not merely leaves, from his penitent. He must not be satisfied either with what appears to be a good tree covered with foliage, or with blossoms wherein the fruit is beginning to set. He must obtain true, perfectly-formed fruits, or he will have reason to doubt the sincerity of the repentance.
* ↑ Matt. xxii. 39.
* ↑ Matt. xxi. 19, 20.
# The Sermon on the Mount (Bossuet)/Day 39

Thirty-ninth Day
Of praying with faith; and of 'asking,' 'seeking' and 'knocking' —Matt. vii. 7.
AFTER having shown the sinner the melancholy and shameful state that he has fallen into, Our Saviour shows him the means of coming forth from it by prayer.
'Ask: seek: knock.’ These words stand for three degrees of prayer; and — so to speak — for three separate entreaties which we are to make, perseveringly, and one after the other. But what are we to entreat God to give us, that we may get out of this worse than bestial state that sin has plunged us into? Some words of St James will teach us: — ' But if any of you want wisdom, let him ask of God, Who giveth abundantly, and upbraideth not, and it shall be given him. But let him ask in faith, nothing wavering.’
​Our Lord Himself has told us the same thing. 1 Amen, I say to you, if you shall have faith, and stagger not,... if you shall say to this mountain: Take up and cast thyself into the sea, it shall be done, and all things whatsoever that you shall ask in prayer, believing, you shall receive.’
See, then, what you have been brought to by sin, and ask with faith for your conversion. Never say that it is impossible: — though your sins were crushing you with a weight as of a mountain, pray, and the weight will yield to your prayer! Believe firmly that you will obtain what you ask, and it will be given to you. Jesus Christ makes use of these extraordinary comparisons on purpose to show that everything is possible for the man who prays.
Let every Christian, then, take courage, and never despair of his salvation.
* ↑ James i. 5, 6.
* ↑ Matt. xxi. 21, 22.
# The Sermon on the Mount (Bossuet)/Day 4

Fourth Day
THIRD BEATITUDE
To be a mourner.—Matt. v. 5.
BLESSED are those who mourn.’ Whether they are mourning for their troubles or their sins, they are happy, and shall receive the only true consolation: — which is that of the next life, where ' there shall be no more mourning nor crying,’ and where all tears shall be wiped away.
Abraham said to the wicked rich man, 'Thou didst receive good things in this life, and Lazarus evil things; but now he is comforted and thou art tormented.’ That is — he is happy, for he suffered patiently; his painful condition often forced him to mourn over excessive misfortunes, and he got no consolation from his fellows: — the pitiless rich man did not even deign to look at him. But because he bore ​'— the world shall rejoice, and you shall be made sorrowful, but your sorrow shall be changed into joy.' This is our Saviour’s promise to His disciples. Sadness and joy come alternately: he who rejoices shall be afflicted; he who is afflicted shall rejoice. ‘ Blessed,’ then, 'are those who mourn, for they shall be comforted?
But, amongst all who mourn, none shall be sooner consoled than those who weep for their own sins. In every other case, grieving over a trouble, far from being a remedy, only increases the evil itself. Sin is the only evil that can be cured by deploring it. Let us sinners, then, weep without ceasing. Let our eyes be turned into inexhaustible streams, whose incessant flow shall furrow our cheeks, as the Psalmist says. The remission of sins is the fruit of such holy tears. Ah! ten thousand times happy those who mourn their sins! They shall indeed be comforted.
And what of those happy ones, again, who shed tears of pure love and tenderness? Their hearts melt within them, as Holy Scripture says, ​and seem as though they would flow forth through their eyes. But who can tell us the true cause of such tears — who can explain it? Often those who have actually experienced them cannot tell what has called them forth. It may be now the goodness of a Father, now the condescension of a King; then the absence of a Divine Bridegroom, or the darkness that He leaves in the soul as He withdraws; or yet once more His tender voice, as He returns, calling His faithful spouse. But oftenest of all it is something that no man can tell.
* ↑ Apoc. xxi. 4.
* ↑ Luke xvi. 25.
* ↑ John xvi. 20.
* ↑ Matt. v. 5.
# The Sermon on the Mount (Bossuet)/Day 38

Thirty-eighth Day
The Holy Thing: Due discernment in preaching the Gospel.—Matt. vii. 6.
THAT which is holy 9 is the body of Jesus Christ; we must not ‘ give it to dogs ’: — that is to say, to the impure, to the brazen, to those who are ready to fall out with everybody round them; nor, again, must we give it to those constantly relapsing sinners whom St Peter has figured by the image of a 'dog returned to his vomit, and a sow to her wallowing in the mire ’: — as we have already seen in a passage from that Apostle.
Speaking generally, ' that which is holy ’ means all those sacred mysteries that the preachers of the Gospel are warned to impart with great discernment, and not to have profaned by the unworthy.
'Pearls put before swine ’ are holy words spoken before men incapable of relishing them, and who, for this very reason, would turn with a ​kind of fury on those who press upon them things so little suited to their nature.
Consider well, O Christian, what a state you bring yourself to by sin! God, who had made you in His own image, and had placed your soul — renewed by His grace — amongst the number of His Spouses, now ranks you with ' dogs and swine.’ Take pity on your own condition, and try to escape from it: — having recourse to prayer, of which we shall now go on to speak.
# The Sermon on the Mount (Bossuet)/Day 42

Forty-second Day
We are to call upon God with repeated and importunate cries—Luke xviii. 4, 5, 7.
THE importunity that we are told to use towards God consists in that urgent form of prayer just described: — never fainting.
Think of that cry of the elect that rises night and day before God! We must firmly believe that our own unjust deeds — our scandals — all we do that disedifies the Saints and makes them suffer, calls down vengeance upon us by day and by night; and that we can only appease this cry bya continual cry of repentance. Have mercy, O God, have mercy! This is what we must cry, night and day: — this is what our needs are incessantly calling out.
Remember the sad state of that judge who said: "I fear not God, nor regard man.’ When all restraint is gone, there is no more hope. So long as there is some check upon us: — so long as, though not fearing God, we are at least slightly restrained by the fear of man: — there is yet hope, and our passions are subject to some kind of moderation.
# The Sermon on the Mount (Bossuet)/Day 37

Thirty-seventh Day
On seeing the smallest faults of others, and being blind to our own greatest ones.—Matt. vii. 3-5.
JESUS CHRIST here sets forth another reason for not judging: — that our own offence may be greater than the one we condemn. ‘And why seest thou a mote in thy brother’s eye, and seest not a beam in thy own eye? ’
Thou hypocrite! The worst sort of hypocrisy is to be always condemning others. A man, in doing this, plays the virtuous himself: — he wants to have the strictness of his own morals, and the purity of his own principles, admired: — he would fain be considered an incorruptible character, who is above flattery and spares nobody; but — hypocrite as he really is — he never dreams of correcting himself. He dilates perpetually on the smallest defects of his neighbours, and never even suspects the enormity of those vices of which he is himself guilty. There are no such men on earth for being indulgent to themselves as these pitiless censors of other people’s lives.
# The Sermon on the Mount (Bossuet)/Day 40

Fortieth Day
Perseverance and humility in prayer.— Matt. vii. 7, 8; Luke xi. 5, 6, seq.
'KNOCK’: — persevere in knocking, even to the extent of making yourself troublesome, if that were possible. There is a way of forcing God, and of wresting graces from His hand; and this way is to go on asking without intermission, but with firm faith; which is made clear by the Gospel assurance: ‘ Ask, and it shall be given you; seek, and you shall find; knock, and it shall be opened unto you.’ And the same promise is repeated in a varying form: — ‘For everyone that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened.' We must pray, then, by day and night — and when we wake in the night; and though God may seem not to listen, or even to repel us, we must keep on ‘ knocking ': — expecting everything from Him, ​and yet acting ourselves. For God will not have us only ask, as if He were to do everything quite alone: — we are also to ' seek 9 with our own energy, and to use our will together with His grace; for everything depends on this correspondence. But we must never forget that it is always God Who goes first; for this is the very foundation of humility.
# The Sermon on the Mount (Bossuet)/Day 43

Forty-third Day
Grounds of hope in prayer.—Matt. vii. II.
THE certain foundation of this faith, exacted of us by Jesus Christ, that in praying we shall obtain, is the clear understanding that God is a father. How much more liberal, He tells us, will our heavenly Father be than an earthly one! 'If you, then, being evil, know how to give good gifts to your children, how much more will your Father, who is in heaven, give good things to them that ask him? * If you give away what has been given to you, and what you really hold only as a loan, how much more readily will not God give: — He who is the source of all possessions, and whose very nature, so to speak, is giving?
"You who are evil." Are we, then, evil even to our own children? This is what the Son of God would have us to understand here; and experience proves only too clearly that it is so, and that we think of ourselves rather than of ​them in the very goods that we bestow upon them. God alone, Who is generosity itself and the very essence of goodness, can do nothing but good to those who have recourse to Him.
We should always say in our hearts: — We may hope for all things from a father. And we may say again, with Christ: What is a raven? Yet our heavenly Father feeds it.
Will He who feeds the servants forget the sons? Could He Who remembers the animals be insensible to the wants of His children? Then, we may ask for everything: and we are bound to hope for everything, since we ask of a Father.
# The Rose and the Fern

From Over the Teacups
Lady, life's sweetest lesson wouldst thou learn,  Come thou with me to Love's enchanted bower; High overhead the trellised roses burn; Beneath thy feet behold the feathery fern,—  A leaf without a flower.
What though the rose leaves fall? They still are sweet,  And have been lovely in their beauteous prime, While the bare frond seems ever to repeat, "For us no bud, no blossom, wakes to greet  The joyous flowering time!"
Heed thou the lesson. Life has leaves to tread  And flowers to cherish; summer round thee glows; Wait not till autumn's fading robes are shed, But while its petals still are burning red  Gather life's full-blown rose!
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 Rose and the Amaranth

Perry index 369
* "The Rose and the Amaranth", translated by George Fyler Townsend, in Three Hundred Æsop's Fables (1867)
* "The Rose and the Amaranth", translated by Vernon Stanley Jones, in Æsop's fables: A New Translation (1912)
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 Rose did caper on her cheek—

* "The Lovers" in Poems: Second Series (1891)
* "The rose did caper on her cheek" in The Complete Poems of Emily Dickinson (1924)
# The Rose and the Jasmine

"Now dies the rippling murmur of the strings"
* Edmund Clarence Stedman (1897), "The Rose and the Jasmine" in Poems, now first collected.
* Edmund Clarence Stedman (1908), "The Rose and the Jasmine" in The poems of Edmund Clarence Stedman.