OpenLLM-France/wikimedia huggingface dataset:
# The History of the Bohemian Persecution/Chapter 97

CHAP. XCVII.
The Reformation of Bidsove.
I. THose things which we have hitherto already related, may seem very moderate, in comparison of those which we shall now adde, (to wit) Don Martin de Henerda, played the part of a Commissioner of Reformation, and certaine others full of Spanish zeal. For example sake at Bidsove, a Towne standing three miles from Hradecium and ten from Prague. When he arrived here with his souldiers, and calling the citizens into the Court, hee commanded the Catholick Religion with an oration full of words; and John Kolacznik, whom they had chosen for themselves, answering, in the name of the corporation, that it was not in the power of man that one should unlearn that in the space of an hour, which he had been learning all his life, neither was it convenient, that any man should forsake that which hee had imbraced for the truth of God, unlesse hee were taught better things out of the word of God. There Henerda, as it were distracted and forgetting, all civility, rose hastily from the place where hee sate, and assaulting the man with a club which he held in his hand, gave him many strokes, and being full of rage commanded the Of​ficer to come, and to carry him out of the City: (which among us is a note of the greatest disgrace) not so much as grantng him time to visit his house. The rest being terrified with this example, and fearing the fury of the inraged, did submit themselves unto his will and promised to be taught within a certain time.
2. And when that some thought to have saved their consciences by flight, they sent their wives before privately with their goods (with whom some Godly widows joyned themselves) the things being betrayed, they had those things taken away from them by souldiers sent for that purpose, and they were brought back and put in fetters, and were not dismised till they became catholicks with their husbands.
# The History of the Church and Manor of Wigan/Gerard Massie

​Gerard Massie, clerk, Sacræ Theologiæ baccalaureus, presented himself before the bishop on the 9th October, 1604, and sought admission to the rectory and parish church of Wigan, vacant by the death of Edward Fleetwood the late rector, by virtue of the presentation of King James I., given under the great seal on 17th July, 1604. He was accordingly admitted and ​instituted on the 12th October of that year; and he paid his first-fruits on 23rd February, 1605.
Gerrard Massie was the son of William Massie, alderman of Chester, by his wife Alice, daughter of Thomas Bavand of Chester, and grandson of Richard Massie of Grafton, in the county of Chester. He inherited the manor of Grafton, which he sold in 44 Elizabeth to Sir Peter Warburton, Justice of the Queen's Bench, together with Grafton Hall, 16 messuages, 16 gardens, and 940 acres of various kinds of lands in Grafton, Golborne-Belleau, Broxton, Milton, &c.
Gerard Massie was of Brazen-nose College, Oxford, where he was admitted Bachelor of Arts, 7th February, 1591-2. He was made proctor 22nd April, 1601, was styled LL.D. in 1606, and made Doctor of Divinity 11th March, 6 Jac. I., 1608-9. He married Eleanor, daughter of Henry Hardware of Peele.
At the time of the bishop's visitation in 1609, Mr. Doctor Massie was rector of Wigan, and Mr. Reynolds was his curate there, Mr. George Bordman was then master of the Grammar School at Wigan, Mr. Edward Tempest curate at Upholland, and Mr. Richard Bolton reader at Billinge.
On the death of bishop George Lloyd in 1615, Gerard Massie was nominated by the King to the bishoprick of Chester, but on going up to London to settle matters with respect to his consecration he died there on the 17th of January, 1615-16, and was buried in the church of St. Mary le Savoy without any memorial.
* ↑ Chester Diocesan Register.
* ↑ Ormerod's Cheshire, vol. ii. pp. 387, 388 (vol. ii. p. 706 in Helsby's ed.) Arms of Massie of Grafton: Quarterly gules and Or, in the 1st quarter a lion passant argent, for a difference a trefoil vert (Ormerod's Cheshire).
* ↑ Ibid., p. 386.
* ↑ Fasti Oxonienses, vol. i. p. 254.
* ↑ Ibid., p. 290.
* ↑ Canon Raines' MSS., vol. xxii. p. 66.
* ↑ Fasti Oxonienses, vol. i. p. 327.
* ↑ Ormerod's Cheshire, vol. ii. p. 387.
* ↑ Canon Raines' MSS. vol. xxii.
* ↑ Wigan Parish Register.
* ↑ Ormerod's Cheshire, vol. ii. p. 387. The date of his death is given by Ormerod as the 16th January.
* ↑ Hist. Chester, Lond. Egerton, Whitehall, 1793; and Wigan Parish Register.
# The History of the Bohemian Persecution/Chapter 99

Chap. 99.
The Reformation of Tustan.
DOnazelce is not accounted the meanest among the free Cities in the Kingdom, which the neighbouring Germans call Tusta, Przikik Jenissek an Officer of the Kingdom, did sollicit this City to a defection but in vaine, and when he had made complaint of, and bemoaned their obstinacy at Prague, in the Colledge of the Jesuites, Don Martin being by chance there present, laught at him, and promised that if he did not effect it, he would be lyable to pay 500. Crownes.
2. Taking therefore with him some of his Souldiery, he enters the City, and sends forth 20. Souldiers against tenne of the Senators, giving them liberty of troubling them in what way they would, and so by this meanes in a short time, many if not all of them were forced to an Apostasie, and so he receive again the pledge which he had left with the Confessour.
3. But he being bitterly set against the Citizens of Tusta, because not for his sake, but for the sake of another, they became Catholiques, sets a fine upon them, and so the miserable Professors of the Gospel were made like Tennis-Balles being tossed ​up and down to make pastime for those Tyrants.
# The History of the Church and Manor of Wigan

in two volumes. Scans: vol. 1 • vol. 2
the
History of the Church & Manor of Wigan
in the
County of Lancaster.
By the Honourable and Reverend
GEORGE T. O. BRIDGEMAN,
Rector of Wigan, Honorary Canon of Liverpool, and Chaplain in Ordinary to the Queen.
(AUTHOR OF "A HISTORY OF THE PRINCES OF SOUTH WALES," ETC.)
PART I.
PRINTED FOR THE CHETHAM SOCIETY. 1888.
Printed by Charles E. Simms,
Manchester.

## Volume 1 (to 1617)

* Introduction
* Rectors
** Ranulf
** Robert de Dunolm
** John Maunsell
** Master Richard
** Adam de Walton
** Robert de Clyderhou
** Ivo de Langton
** John de Cravene
** John de Winwick
** Richard de Langton
** Robert de Lostock
** Sir Walter de Campeden
** James de Langton (1370)
** William de Langton
** James de Langton (1432)
** Oliver de Langton
** John Langton
** Sir Thomas Langton
** Richard Wyot
** Thomas Lynacre
** Nicholas Towneley
** Richard Langton
** Sir Richard Kyghley
** John Herbert
** John Standish
** Richard Smyth
** Richard Gerrard
** Thomas Stanley
** William Blackleach
** Edward Fleetwood
** Gerard Massie

## Volume 2

* Rectors (continued)
** John Bridgeman
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 Gateless Gate/Shuzan's Short Staff

Koan number 43 out of 49 in this work (published 1228, translated 1934)
Shuzan held out his short staff and said: "If you call this a short staff, you oppose its reality. If you do not call it a short staff, you ignore the fact. Now what do you wish to call this?"
    Mumon’s comment: If you call this a short staff, you oppose its reality. If you do not call it a short staff, you ignore the fact. It cannot be expressed with words and it cannot be expressed without words. Now say quickly what it is.
       Holding out the short staff,
       He gave an order of life or death.
       Positive and negative interwoven,
       Even Buddhas and patriarchs cannot escape this attack.
# The Gateless Gate/The Girl Comes Out From Meditation

Koan number 42 out of 49 in this work (published 1228, translated 1934)
In the time of Buddha Shakyamuni, Manjusri went to the assemblage of the Buddhas. When he arrived there, the conference was over and each Buddha had returned to his own Buddha-land. Only one girl was yet unmoved in deep meditation.
Manjusri asked Buddha Shakyamuni how it was possible for this girl to reach this state, one which even he could not attain. "Bring her out from Samadhi and ask her yourself," said the Buddha.
Manjusri walked around the girl three times and snapped his fingers. She still remained in meditation. So by his miracle power he transported her to a high heaven and tried his best to call her, but in vain.
Buddha Shakyamuni said: "Even a hundred thousand Manjusris could not disturb her, but below this place, past twelve hundred million countries, is a Bodhisattva, Mo-myo, seed of delusion. If he comes here, she will awaken."
No sooner had the Buddha spoken than that Bodhisattva sprang up from the earth and bowed and paid homage to the Buddha. Buddha directed him to arouse the girl. The Bodhisattva went in front of the girl and snapped his fingers, and in that instant the girl came out from her deep meditation.
    Mumon’s comment: Old Shakyamuni set a very poor stage. I want to ask you monks: If Manjusri, who is supposed to have been the teacher of seven Buddhas, could not bring this girl out of meditation, how then could a Bodhisattva who was a mere beginner?
    If you understand this intimately, you yourself can enter the great meditation while you are living in the world of delusion.
       One could not awaken her, the other could.
       Neither are good actors.
       One wears the mask of god, one a devil's mask.
       Had both failed, the drama still would be a comedy.
# The Gateless Gate/This Mind Is Not Buddha

Koan number 33 out of 49 in this work (published 1228, translated 1934)
A monk asked Baso: "What is Buddha?"
Baso said: "This mind is not Buddha."
    Mumon’s comment: If anyone understands this, he is a graduate of Zen.
       If you meet a fencing-master on the road, you may give him your sword,
       If you meet a poet, you may offer him your poem.
       When you meet others, say only a part of what you intend.
       Never give the whole thing at once.
# The Gateless Gate/The Three Calls Of The Emperor's Teacher

Koan number 17 out of 49 in this work (published 1228, translated 1934)
Chu, called Kokushi, the teacher of the emperor, called to his attendant: "Oshin."
Oshin answered: "Yes."
Chu repeated, to test his pupil: "Oshin."
Oshin repeated: "Yes."
Chu called: "Oshin."
Oshin answered: "Yes."
Chu said: "I ought to apologize to you for all this calling, but really you ought to apologize to me."
    Mumon’s comment: When old Chu called Oshin three times his tongue was rotting, but when Oshin answered three times his words were brilliant. Chu was getting decrepit and lonesome, and his method of teaching was like holding a cow's head to feed it clover.
    Oshin did not trouble to show his Zen either. His satisfied stomach had no desire to feast. When the country is prosperous everyone is indolent; when the home is wealthy the children are spoiled.
    Now I want to ask you: Which one should apologize?
       When prison stocks are iron and have no place for the head, the prisoner is doubly in trouble.
       When there is no place for Zen in the head of our generation, it is in grievous trouble.
       If you try to hold up the gate and door of a falling house,
       You also will be in trouble.
# The Gateless Gate/Preaching From The Third Seat

Koan number 25 out of 49 in this work (published 1228, translated 1934)
In a dream Kyozan went to Maitreya's Pure Land. He recognized himself seated in the third seat in the abode of Maitreya. Someone announced: "Today the one who sits in the third seat will preach."
Kyozan arose and, hitting the gavel, said: "The truth of Mahayana teaching is transcendent, above words and thought. Do you understand?"
    Mumon’s comment: I want to ask you monks: Did he preach or did he not?
    When he opens his mouth he is lost. When he seals his mouth he is lost. If he does not open it, if he does not seal it, he is 108,000 miles from truth.
       In the light of day,
       Yet in a dream he talks of a dream.
       A monster among monsters,
       He intended to deceive the whole crowd.
# The Gateless Gate/Proceed From The Top Of The Pole

Koan number 46 out of 49 in this work (published 1228, translated 1934)
Sekiso asked: "How can you proceed on from the top of a hundred-foot pole?" Another Zen teacher said: "One who sits on the top of a hundred-foot pole has attained a certain height but still is not handling Zen freely. He should proceed on from there and appear with his whole body in the ten parts of the world."
    Mumon’s comment: One can continue his steps or turn his body freely about on the top of the pole. In either case he should be respected. I want to ask you monks, however: How will you proceed from the top of that pole? Look out!
       The man who lacks the third eye of insight
       Will cling to the measure of the hundred feet.
       Such a man will jump from there and kill himself,
       Like a blind man misleading other blind men.
# The Gateless Gate/Seizei Alone and Poor

Koan number 10 out of 49 in this work (published 1228, translated 1934)
A monk named Seizei asked of Sozan: "Seizei is alone and poor. Will you give him support?"
Sozan asked: "Seizei?"
Seizei responded: "Yes, sir."
Sozan said: "You have Zen, the best wine in China, and already have finished three cups, and still you are saying that they did not even wet your lips."
    Mumon’s comment: Seizei overplayed his hand. Why was it so? Because Sozan had eyes and knew with whom to deal. Even so, I want to ask: At what point did Seizei drink wine?
       The poorest man in China,
       The bravest man in China,
       He barely sustains himself,
       Yet wishes to rival the wealthiest.
# The Gateless Gate/The Enlightened Man

Koan number 20 out of 49 in this work (published 1228, translated 1934)
Shogen asked: "Why does the enlightened man not stand on his feet and explain himself?" And he also said: "It is not necessary for speech to come from the tongue."
    Mumon’s comment: Shogen spoke plainly enough, but how many will understand? If anyone comprehends, he should come to my place and test out my big stick. Why, look here, to test real gold you must see it through fire.
       If the feet of enlightenment moved, the great ocean would overflow;
       If that head bowed, it would look down upon the heavens.
       Such a body has no place to rest...
       Let another continue this poem.
# The Gateless Gate/This Mind Is Buddha

Koan number 30 out of 49 in this work (published 1228, translated 1934)
Daibai asked Baso: "What is Buddha?"
Baso said: "This mind is Buddha."
    Mumon’s comment: If anyone wholly understands this, he is wearing Buddha's clothing, he is eating Buddha's food, he is speaking Buddha's words, he is behaving as Buddha, he is Buddha. This anecdote, however, has given many a pupil the sickness of formality. If one truly understands, he will wash out his mouth for three days after saying the word Buddha, and he will close his ears and flee after hearing "This mind is Buddha."
       Under blue sky, in bright sunlight,
       One need not search around.
       Asking what Buddha is
       Is like hiding loot in one's pocket and declaring oneself innocent.
# The Gateless Gate/Three Gates Of Tosotsu

Koan number 47 out of 49 in this work (published 1228, translated 1934)
Tosotsu built three barriers and made the monks pass through them. The first barrier is studying Zen. In studying Zen the aim is to see one's own true nature. Now where is your true nature?
Secondly, when one realizes his own true nature he will be free from birth and death. Now when you shut the light from your eyes and become a corpse, how can you free yourself?
Thirdly, if you free yourself from birth and death, you should know where you are. Now your body separates into the four elements. Where are you?
    Mumon’s comment: Whoever can pass these three barriers will be a master wherever he stands. Whatever happens about him he will turn into Zen.
    Otherwise he will be living on poor food and not even enough of that to satisfy himself.
       An instant realization sees endless time.
       Endless time is as one moment.
       When one comprehends the endless moment
       He realizes the person who is seeing it.
# The Hundred Best Poems (lyrical) in the English language - second series/Jock of Hazeldean

I.
Why weep ye by the tide? I'll wed ye to my youngest son,
And ye sail be his bride: And ye sail be his bride, ladie,
Sae comely to be seen"— But aye she loot the tears down fa'
For Jock of Hazeldean.
II.
And dry that cheek so pale;
Young Frank is chief of Errington,
And lord of Langley-dale;
His step is first in peaceful ha',
His sword in battle keen:— But aye she loot the tears down fa'
For Jock of Hazeldean.
III.
Nor braid to bind your hair;
Nor mettled hound, nor managed hawk,
Nor palfrey fresh and fair;
And you, the foremost o' them a',
Shall ride our forest queen"— But aye she loot the tears down fa'
For Jock of Hazeldean.
IV.
The tapers glimmer'd fair; The priest and bridegroom wait the bride,
And dame and knight are there.
They sought her baith by bower and ha'; The ladie was not seen!
She's o'er the Border, and awa'
Wi' Jock of Hazeldean.
# The Hundred Best Poems (lyrical) in the English language - second series/Lines Written in Early Spring

The End.
# The Hundred Best Poems (lyrical) in the English language - second series/Lay a garland on my hearse

FRANCIS BEAUMONT AND JOHN FLETCHER.
LAY a garland on my hearse of the dismal yew; Maidens, willow-branches bear; say I died true. My love was false, but I was firm from my hour of birth: Upon my buried body lie lightly, gentle earth!
Dyce's Text.
# The Hundred Best Poems (lyrical) in the English language - second series/In a Year

I.
While I live,
Need I hope to see his face
As before.
Once his love grown chill,
Mine may strive:
Bitterly we re-embrace,
Single still.
II.
Something done,
Vexed him? was it touch of hand,
Turn of head?
Strange! that very way
Love begun:
I as little understand
Love's decay.
III.
I recall
How he looked as if I sung,
—Sweetly too.
If I spoke a word,
First of all
Up his cheek the colour sprung,
Then he heard.
IV.
At my feet,
So he breathed but air I breathed,
Satisfied!
I, too, at love's brim
Touched the sweet:
I would die if death bequeathed
Sweet to him.
V.
He exclaimed:
"Let thy love my own foretell!"
I confessed:
"Clasp my heart on thine
"Now unblamed,
"Since upon thy soul as well
"Hangeth mine!"
VI.
Being truth? Why should all the giving prove
His alone?
I had wealth and ease,
Beauty, youth:
Since my lover gave me love,
I gave these.
VII.
—To be just,
And the passion I had raised,
To content.
Since he chose to change
Gold for dust,
If I gave him what he praised
Was it strange?
VIII.
On and on,
While I found some way undreamed
—Paid my debt!
Gave more life and more,
Till, all gone,
He should smile "She never seemed
"Mine before.
IX.
"Must I think?
"Love's so different with us men!"
He should smile:
"Dying for my sake—
"White and pink!
"Can't we touch these bubbles then
"But they break?"
X.
Do thy part,
Have thy pleasure!How perplexed
Grows belief!
Well, this cold clay clod
Was man's heart:
Crumble it, and what comes next?
Is it God?
1896 Edition.
# The Hundred Best Poems (lyrical) in the English language - second series/Life of Life! thy lips enkindle

LIFE of Life! thy lips enkindle With their love the breath between them; And thy smiles before they dwindle Make the cold air fire; then screen them In those looks, where whoso gazes Faints, entangled in their mazes.
Child of Light! thy limbs are burning
Thro' the vest which seems to hide them;
As the radiant lines of morning
Thro' the clouds ere they divide them;
And this atmosphere divinest
Shrouds thee wheresoe'er thou shinest.
Fair are others; none beholds thee,
But thy voice sounds low and tender
Like the fairest, for it folds thee
From the sight, that liquid splendour,
And all feel, yet see thee never,
As I feel now, lost for ever!
Lamp of Earth! where'er thou movest
Its dim shapes are clad with brightness,
And the souls of whom thou lovest
Walk upon the winds with lightness,
Till they fail, as I am failing,
Dizzy, lost, yet unbewailing!
# The Hundred Best Poems (lyrical) in the English language - second series/Love's Philosophy

I.
And the rivers with the ocean;
The winds of heaven mix for ever
With a sweet emotion;
Nothing in the world is single;
All things by a law divine
In one another's being mingle;— Why not I with thine?
II.
And the waves clasp one another; No sister flower would be forgiven,
If it disdained it's brother; And the sunlight clasps the earth,
And the moonbeams kiss the sea: What are all these kissings worth,
If thou kiss not me?
# The How and Why Library/Life
## The Story of Life
#### Part I—Plants

Editors' Note to Mother and Teacher.—Often, before he can talk plainly, a little child has some sense of the mystery of life, in himself, his playmates, his bird and his dog. Later, he recognizes that the flower and tree are alive, too. He asks endless questions about life, its nature and origin. Any child old enough to put a little brown seed into the ground, with confidence that a flower will grow from it, or who sees a downy chicken or crying bird come from a shell, has a natural curiosity about them that should be and can be satisfied.
He can comprehend that all life reproduces itself by means of seeds and eggs, and grows from these simple seeds into the more complex form of the fully developed offspring. To learn this in the right way is now recognized as the most serious requirement, as it has always been one of the most difficult problems, of his education.
In this "Story of Life" we compare the forms and functions, first of plants, then of animals, from the lowest, simplest types to the highest and most complex. So far as the editors are aware, this is the first attempt ever made to present Biology, or the Science of Life, to little children, and to show them some of the more striking resemblances among plants and animals which point toward a common relationship to one Great Source. The stories are as fascinating as fairy tales. They open up to the child, a new world of wonders; a world of intelligent plan, of order, of beauty and of the brotherhood of living things. They teach reverence, sympathy, and a sense of the worth and sacredness of all life.
Because of its appeal to the imagination—particularly of the young and in the treatment of a difficult scientific subject—the dramatic form of expression is here frequently employed; as "The Earthworm Puts on Armor." But the discussion of any particular theory has been purposely avoided, because we believe it would be out of place, and because these great and sacred truths, upon which we all agree, seemed to us of so much larger importance.