OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series I/Volume I/Confessions/Book XIII/Chapter 6

Chapter VI.—Why the Holy Ghost Should Have Been Mentioned After the Mention of Heaven and Earth.
7. But what was the cause, O Thou true-speaking Light? Unto Thee do I lift up my heart, let it not teach me vain things; disperse its darkness, and tell me, I beseech Thee, by our mother charity, tell me, I beseech Thee, the reason why, after the mention of heaven, and of the earth invisible and formless, and darkness upon the deep, Thy Scripture should then at length mention Thy Spirit? Was it because it was meet that it should be spoken of Him that He was “borne over,” and this could not be said, unless that were first mentioned “over” which Thy Spirit may be understood to have been “borne?” For neither was He “borne over” the Father, nor the Son, nor could it rightly be said that He was “borne over” if He were “borne over” nothing. That, therefore, was first to be spoken of “over” which He might be “borne;” and then He, whom it was not meet to mention otherwise than as having been “borne.” Why, then, was it not meet that it should otherwise be mentioned of Him, than as having been “borne over?”
# Nicene and Post-Nicene Fathers: Series I/Volume I/Contents

Contents.
__________
I.  Prolegomena: St. Augustin’s Life and Work
By Philip Schaff, D.D.
Chapter I.—Literature
Chapter II.—Sketch of the Life of St. Augustin
Chapter III.—Estimate of St. Augustin
Chapter IV.—Writings of St. Augustin
Chapter V.—The Influence of St. Augustin upon Posterity and his Relation to Catholicism and Protestantism
Chief Events in the Life of St. Augustin
II. The Confessions of St. Augustin:
Translated by J.G. Pilkington, M.A.
Translator’s Preface
St. Augustin’s Opinion on his Confessions
The Confessions
III. The Letters of St. Augustin:
Translated by J.G. Cunningham, M.A.
Translator’s Preface
The Letters
# Nicene and Post-Nicene Fathers: Series I/Volume I/Confessions/Book XIII/Chapter 38

Chapter XXXVIII.—Of the Difference Between the Knowledge of God and of Men, and of the Repose Which is to Be Sought from God Only.
53. We therefore see those things which Thou madest, because they are; but they are because Thou seest them. And we see without that they are, and within that they are good, but Thou didst see them there, when made, where Thou didst see them to be made. And we were at another time moved to do well, after our hearts had conceived of Thy Spirit; but in the former time, forsaking Thee, we were moved to do evil; but Thou, the One, the Good God, hast never ceased to do good. And we also have certain good works, of Thy gift, but not eternal; after these we hope to rest in Thy great hallowing. But Thou, being the Good, needing no good, art ever at rest, because Thou Thyself art Thy rest. And what man will teach man to understand this? Or what angel, an angel? Or what angel, a man? Let it be asked of Thee, sought in Thee, knocked for at Thee; so, even so shall it be received, so shall it be found, so shall it be opened. Amen.

## Footnotes

* ↑ Matt. vii. 7.
# Mental Capacity Act

* Search for titles containing or beginning with: "Mental Capacity Act."
* sister projects: Wikidata item.
This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* Mental Capacity Act 2005 (c. 9), an UK Act of Parliament that provides for the guardianship of people who lack mental capacity and lasting powers of attorney and establishes the Court of Protection. It also implements the Convention on the International Protection of Adults and repeals the Enduring Powers of Attorney Act 1985 (c. 29).
* Mental Capacity Act 2008, a Singapore Act providing for similar issues. It is largely based on the UK's Mental Capacity Act 2005.
* Mental Capacity Act (Northern Ireland) 2016 (c. 18), an Act of the Northern Ireland Assembly that provides for similar issues.
# Menotti v. Dillon

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
167 U.S. 703
Menotti v. Dillon
[Syllabus from pages 703-705 intentionally omitted]
S. F. Lieb, for plaintiff in error.
A. L. Rhodes, for defendants in error.
Mr. Justice HARLAN, after stating the facts in the foregoing language, delivered the opinion of the court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Modern Beau

The Modern Beau.
To which are added,
Jamie with his Trousers on. SOMEBODY. Dear Little Cottage Maiden. BILL BOBSTAY. PADDY IN LOVE. and, A LOVE SONG.
Stirling. Printed by M Randal.
* The Modern Beau
* Jamie with his Trousers On
* Somebody
* Dear Little Cottage Maiden
* Bill Bobstay
* Paddy in Love
* A Love Song
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
# Modern Beau/Bill Bobstay

BILL BOBSTAY.
TIGHT lads have I sail'd with, but none e'er so sightly as honest Bill Bob Bobstay, so kind and so true; He'd sing like a mermaid and foot it so light'y, the forecastle's pride, the delight of the crew: But poor as a beggar, and often in tatters, he went tho' his ⟨fortune⟩ was kind without end, For money, c y'd Bill, and them their sort of matters, what’s the good on't d'ye s e, but to succour a friend?
There's Nipcheese, the purser, by grinding and squeezing, first plundring then 'eaving the ship like a rat: The eddy of fortune stands on ⟨stiff⟩ breeze in, and mounts, fierce as fire a doz-vane in his hat. My bark, thought hard storms on life's ocean should rock her, though she rolls in misfortunes and pi ch end for end, No, never shall Bill keep a shot in the locker, when by handing it out he can succour a friend.
Let them throw out their whips, and cry, spite of the crosses, ​and forgetful of toil that so hardly they bore; That "Sailors at sea earn their money ⟨like⟩ horses, "to squander it idly like asses ashore" Such lubbers their jaw would coil up, could t ey measure by their feeling the gen'rous delight without end, That gives birth in (illegible text) to that truest of pleasure, the handing our (illegible text) to succour a friends,
Why, what's all this nonsense they talks of add pother, all about rights of men, what a plague are they at? If they means that each man to his messma e's a brother, why the lubberly swabs! every ⟨fool⟩ can tell that. The rights of u Britons, we knows to be loyal, in our country’s defence our last moments to spend: To fight up to the ears to protect the blood royal, To be true to our wives—and to succour a friend.
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
# Modern Beau/Dear Little Cottage Maiden

DEAR LITTLE COTTAGE MAIDEN.
FROM place to place I travers'd long, devoid of care or sorrow; With lightsome heart, and merry song, I thought not of to-morrow But when Priscilla caught my eye, with every charm a ray'd in, I sigh'd and sung, I knew not why, dear little Cottage Maiden.
And wou'd the charmer be but mine, sweet nymph, I so reverse thee, I’d gladly share my fate with thine, and evermore be near thee: Tho gold may please the proud & great, my heart with love is laden. Then let us join in wedlock’s state, dear little Cottage Maiden.
​O'er me and mine, come mistress prove, and then what ill can harm us? Kind Hymen will each fear remove, and spread each sweet to charm us, Together we will live content and nought but love will trade in; So sweetly shall our lives be spent, dear litt'e Cottage Maiden,
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
# Modern Beau/Jamie with his Trousers On

JAMIE with his TROUSERS ON.
MAGGY are you going to marry? Yes, dear mother, that I am; Tell me who is your lover; Jamie with his trousers on.
Sparkling eyes, fine black eyes, He ra ties to me like a drum; Play to me the new found jig; play Jamie with his trousers on,
I looked east, I looked west, I look'd so far as I saw sun; The bonniest lad that e’er I saw, was Jamie and his trousers on.
Sweep the house, put on the fire, suiters they are going to come: I'll have a dance with the dusty miller. Jamie with his trousers on. Sparkling, &c.
Sailor lads get gold and silver, ​fisher lads get nought but brass, Well love I the sailor laddies, because I am a sailor's lass. With his, &c.
My Jamie bold won't be controul'd, or who dare him put upon? For Britain's right he’ll boldly fight, My Jamie with his trousers on. &c.
For he's a stout and valiant Sailor; now he's sailing on the main; He will bring home gold and treasure, now he’s fighting France and Spain. &c.
In hot battle where guns rattle, he will boldly lead the van; And will make the Monsieurs rattle, and punish that perfidious band. &c
May guardian angels now attend him, and keep him from his enemy; And from all dangers still defend him, and return him safe to me.
With his sparkling eyes, fine b'ack eyes, he rattles to me like a drum, Play to me that new found jig, play Jamie with his trousers on.
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
# Modern Beau/A Love Song

A LOVE SONG.
LOVE’s a gen'rous passion, source of all sublime delight; When with mutual inclination, two fond hearts in one unite.
What are titles, pomp, or riches, if compar’d w th true content? That false joy which now bewitches, when too late we may repent.
Law'ess passions bring vexation, ⟨but⟩ a chaste and constant love Is a glorious emulation of the blissful state above.
FINIS.
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
# Modern Beau/Paddy in Love

PADDY IN LOVE.
I'VE been long in love with a demsel hard by. She has a pig in the stable, and a horse in the sty; Her c e k are as red as the sun in the night, Her eyes shine as bright as the moon in day-light. With a ⟨balinamona Ora,⟩ A pretty black girl for me.
It would charm you to see her at church or at mill, Where she trips it so nimbly you'd swear she stood still, At milking her cow too the wor'd must agree, She looks just like Vulcan ris'n out of the sea, With a balinamona Ore, &c.
As I sit by her side I'm scarce able to stand, And call her my bride by a squeeze of the hand; The match is concluded, I'd take her for life, ​And get her consent when I’ve made her my wife. With my balinamona Oro, &c!
Her smell like victory proclaimed afar, And her breath sounds as sweet aa the trumpet of war She is straight as a rainbow from foot to the head, And I'll doat on my jewel long after I’m dead, With my balinamona Oro, &c.
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
# Mock on, Mock on, Voltaire, Rousseau

* information about this edition.
* sister projects: Wikidata item.
From Notebook c.1800-1803 p.7 (N 9). See also: Songs and Ballads.

#### 1st reading:

Mock on, Mock on Voltaire, Rousseau: Mock on, Mock on: 'tis all in vain! You throw the sand against the wind, And the wind blows it back again.
And every sand becomes a Gem Reflected in the beams divine; Blown back they blind the mocking Eye, But still in Israel's paths they shine.
The Atoms of Democritus And Newton's Particles of light Are sands upon the Red sea shore, Where Israel's tents do shine so bright.
________________________________________

#### 2nd reading:

Mock on Mock on Voltaire Rousseau Mock on Mock on! tis all in vain! You throw the sand against the wind And the wind blows it back againt
And every sand becomes a Gem
Reflected in the beams divine Blown back they blind the mocking Eye
But still in Israels paths they shine
The Atoms of Democritus And Newtons Particles of light
Are sands upon the Red sea shore Where Israels tents do shine so bright
________________________________________
* ↑ "Blake Complete Writings", ed. Geoffrey Keynes, pub. OUP 1966/85, p. 418.
* ↑ "The Complete Poetry & Prose of William Blake", ed. by David V. Erdman, Anchor Books, 1988, p. 477.
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
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
# Moderation (Daley poem)

First published in The Bulletin, 14 July 1904, as by "Creeve Roe"
I do not wish for wealth
Beyond a livelihood;
I do not ask for health
Uproariously good.
I do not care for men
To point with pride at me;
A model citizen
I do not wish to be.
I have no dream bizarre
Of strange erotic joy;
I want no avatar
Of Helena of Troy.
I do not crave the boon
Of Immortality;
I do not want the moon,
Not yet the rainbow's key.
I do not yearn for wings,
Or fins to swim the sea;
I merely want the things
That are not good for me.
This work is in the public domain in Australia because it was created in Australia and the term of copyright has expired. According to Australian Copyright Council - Duration of Copyright, the following works are public domain:
* published non-government works whose author died before January 1, 1955,
* anonymous or pseudonymous works and photographs published before January 1, 1955, and
* government works published more than 50 years ago (before January 1, 1974).
This work is also in the public domain in the United States because it was first published outside the United States (and not published in the U.S. within 30 days), and it was first published before 1989 without complying with U.S. copyright formalities (renewal and/or copyright notice) and it was in the public domain in Australia on the URAA date (January 1, 1996). This is the combined effect of Australia having joined the Berne Convention in 1928, and of 17 USC 104A with its critical date of January 1, 1996.
Because the Australian copyright term in 1996 was 50 years, the critical date for copyright in the United States under the URAA is January 1, 1946.
This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
Public domainPublic domainfalsefalse
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
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XIII

Book XIII.
Argument—In this book it is taught that death is penal, and had its origin in Adam’s sin.

## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
* Chapter 15
* Chapter 16
* Chapter 17
* Chapter 18
* Chapter 19
* Chapter 20
* Chapter 21
* Chapter 22
* Chapter 23
* Chapter 24
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XIII/Chapter 1

Chapter 1.—Of the Fall of the First Man, Through Which Mortality Has Been Contracted.
Having disposed of the very difficult questions concerning the origin of our world and the beginning of the human race, the natural order requires that we now discuss the fall of the first man (we may say of the first men), and of the origin and propagation of human death. For God had not made man like the angels, in such a condition that, even though they had sinned, they could none the more die. He had so made them, that if they discharged the obligations of obedience, an angelic immortality and a blessed eternity might ensue, without the intervention of death; but if they disobeyed, death should be visited on them with just sentence—which, too, has been spoken to in the preceding book.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XII/Chapter 8

Chapter 8.—Of the Misdirected Love Whereby the Will Fell Away from the Immutable to the Mutable Good.
This I do know, that the nature of God can never, nowhere, nowise be defective, and that natures made of nothing can. These latter, however, the more being they have, and the more good they do (for then they do something positive), the more they have efficient causes; but in so far as they are defective in being, and consequently do evil (for then what is their work but vanity?), they have deficient causes. And I know likewise, that the will could not become evil, were it unwilling to become so; and therefore its failings are justly punished, being not necessary, but voluntary. For its defections are not to evil things, but are themselves evil; that is to say, are not towards things that are naturally and in themselves evil, but the defection of the will is evil, because it is contrary to the order of nature, and an abandonment of that which has supreme being for that which has less. For avarice is not a fault inherent in gold, but in the man who inordinately loves gold, to the detriment of justice, which ought to be held in incomparably higher regard than gold.
Neither is luxury the fault of lovely and charming objects, but of the heart that inordinately loves sensual pleasures, to the neglect of temperance, which attaches us to objects more lovely in their spirituality, and more delectable by their incorruptibility. Nor yet is boasting the fault of human praise, but of the soul that is inordinately fond of the applause of men, and that makes light of the voice of conscience. Pride, too, is not the fault of him who delegates power, nor of power itself, but of the soul that is inordinately enamored of its own power, and despises the more just dominion of a higher authority. Consequently he who inordinately loves the good which any nature possesses, even though he obtain it, himself becomes evil in the good, and wretched because deprived of a greater good.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XII/Chapter 5

Chapter 5.—That in All Natures, of Every Kind and Rank, God is Glorified.
All natures, then, inasmuch as they are, and have therefore a rank and species of their own, and a kind of internal harmony, are certainly good. And when they are in the places assigned to them by the order of their nature, they preserve such being as they have received. And those things which have not received everlasting being, are altered for better or for worse, so as to suit the wants
and motions of those things to which the Creator’s law has made them subservient; and thus they tend in the divine providence to that end which is embraced in the general scheme of the government of the universe. So that, though the corruption of transitory and perishable things brings them to utter destruction, it does not prevent their producing that which was designed to be their result. And this being so, God, who supremely is, and who therefore created every being which has not supreme existence (for that which was made of nothing could not be equal to Him, and indeed could not be at all had He not made it), is not to be found fault with on account of the creature’s faults, but is to be praised in view of the natures He has made.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XII/Chapter 7

Chapter 7.—That We Ought Not to Expect to Find Any Efficient Cause of the Evil Will.
Let no one, therefore, look for an efficient cause of the evil will; for it is not efficient, but deficient, as the will itself is not an effecting of something, but a defect. For defection from that which supremely is, to that which has less of being,—this is to begin to have an evil will.  Now, to seek to discover the causes of these defections,—causes, as I have said, not efficient, but deficient,—is as if some one sought to see darkness, or hear silence. Yet both of these are known by us, and the former by means only of the eye, the latter only by the ear; but not by their positive actuality, but by their want of it. Let no one, then seek to know from me what I know that I do not know; unless he perhaps wishes to learn to be ignorant of that of which all we know is, that it cannot be known. For those things which are known not by their actuality, but by their want of it, are known, if our expression may be allowed and understood, by not knowing them, that by knowing them they may be not known. For when the eyesight surveys objects that strike the sense, it nowhere sees darkness but where it begins not to see. And so no other sense but the ear can perceive silence, and yet it is only perceived by not hearing. Thus, too, our mind perceives intelligible forms by understanding them; but when they are deficient, it knows them by not knowing them; for “who can understand defects?”

## Footnotes

* ↑ Specie.
* ↑ Ps. xix. 12.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XIII/Chapter 10

Chapter 10.—Of the Life of Mortals, Which is Rather to Be Called Death Than Life.
For no sooner do we begin to live in this dying body, than we begin to move ceaselessly towards death. For in the whole course of this life (if life we must call it) its mutability tends towards death. Certainly there is no one who is not nearer it this year than last year, and to-morrow than to-day, and to-day than yesterday, and a short while hence than now, and now than a short while ago. For whatever time we live is deducted from our whole term of life, and that which remains is daily becoming less and less; so that our whole life is nothing but a race towards death, in which no one is allowed to stand still for a little space, or to go somewhat more slowly, but all are driven forwards with an impartial movement, and with equal rapidity. For he whose life is short spends a day no more swiftly than he whose life is longer. But while the equal moments are impartially snatched from both, the one has a nearer and the other a more remote goal to reach with this their equal speed. It is one thing to make a longer journey, and another to walk more slowly. He, therefore, who spends longer time on his way to death does not proceed at a more leisurely pace, but goes over more ground. Further, if every man begins to die, that is, is in death, as soon as death has begun to show itself in him (by taking away life, to wit; for when life is all taken away, the man will be then not in death, but after death), then he begins to die so soon as he begins to live. For what else is going on in all his days, hours, and moments, until this slow-working death is fully consummated? And then comes the time after death, instead of that in which life was being withdrawn, and which we called being in death. Man, then, is never in life from the moment he dwells in this dying rather than living body,—if, at least, he cannot be in life and death at once. Or rather, shall we say, he is in both?—in life, namely, which he lives till all is consumed; but in death also, which he dies as his life is consumed? For if he is not in life, what is it which is consumed till all be gone? And if he is not in death, what is this consumption itself? For when the whole of life has been consumed, the expression “after death” would be meaningless, had that consumption not been death. And if, when it has all been consumed, a man is not in death but after death, when is he in death unless when life is being consumed away?

## Footnotes

* ↑ Much of this paradoxical statement about death is taken from Seneca. See, among other places, his epistle on the premeditation of future dangers, the passage beginning, Quotidie morimur, quotide enim demitur aliqua pars vitæ.