OpenLLM-France/wikimedia huggingface dataset:
# Ballads of Battle/Macfarlane's Dug-out

MACFARLANE'S DUG-OUT
"This is the house that Mac built."
Postscript.—In the trenches, as will be readily understood, one has no continual abiding place. Consequently the dug-out of the picture is not the dug-out of the poem, and when last I looked in upon Macfarlane, he was swinging contentedly in a hammock of his own construction. It unfortunately falls to me to add a postscript of sadder import. Since the Advance of 25th September, my comrade has been counted among the missing.
# Ballads of Battle/Nocturnals: Tommy's Night Thoughts in the Trenches

NOCTURNALS
Tommy's Night Thoughts in the Trenches.
# Ballads of Battle/Requiem

REQUIEM
# Ballads of Battle/Sheath not the Sword

SHEATH NOT THE SWORD
"Peace, peace, when there is no peace."
# Ballads of Battle/Soldier, Soldier

SOLDIER, SOLDIER
# Ballads of Battle/My Rifle: Some Maxims of Sergeant J. Callary

MY RIFLE
SOME MAXIMS OF SERGEANT J. CALLARY
To the humour, and the good humour, of the genial sergeant I owe it that the period of my early drilling, which might thinkably have been a time of deadly dullness, afforded me much entertainment, as well as not a little valuable instruction. The sergeant was always at his best in dilating upon the virtues of the rifle, and the necessity for treating it with respect.
# Appletons' Cyclopædia of American Biography/Kyan, John H.

Edition of 1892.
​KYAN, John H., inventor, b. in England in 1775; d. in New York city, 9 Jan., 1850. He was the first to introduce a chemical process for the preservation of wood, finding that, where timber was steeped in a solution of corrosive sublimate or placed in an exhausting-cylinder and the solution forced in under atmospheric pressure, the wood was rendered capable of resisting decay for a great length of time. This process he patented in England in 1832, and subsequently introduced it into the United States. This method was named kyanizing, after its inventor. Its expense and the difficulty of manipulation at first largely prevented its use, but with improved means it now finds wide application.
# Appletons' Cyclopædia of American Biography/La Mountain, John

Edition of 1892.
​LA MOUNTAIN, John, aëronaut, b. in Wayne county, N. Y., in 1830; d. in Lansingburgh, N. Y., in 1878. He had but little education, and on the early death of his father he became the sole support of his mother. When a young man he was successful in making several minor ascensions. He then formed the idea of making a longer voyage than any on record, and constructed a large balloon of silk, having an approximate capacity of 70,000 cubic feet, which he named “The Atlantic.” The ascent was made from St. Louis, Mo., on 1 July, 1859, and several passengers, including John Wise, accompanied the aëronaut. The states of Illinois and Indiana were passed over during the night, and Ohio was reached in the morning. The balloon then passed across Lake Erie into New York, and to Lake Ontario, into which it descended, but rose again, and a landing was made in Henderson, Jefferson co., N. Y. The time occupied in making this journey was nineteen hours and fifty minutes, and the distance traversed 1,150 miles, or 826 in an air line. The honor of planning and executing this greatest of all aërial voyages is due to La Mountain alone, although the credit for it has been claimed by others. In September, 1859, he made an ascension from Watertown, N. Y., which was remarkable on account of his perilous experience. The ascension was made when the temperature was 84° F., but on reaching a height of three and one-half miles it had sunk to 18° F. As night came on, the balloon was over the Canadian wilderness, and a partial descent was made to “tie up” till daylight came, when he again proceeded in a northerly direction. Unwilling to continue farther, he descended during the day, and wandered in the wilderness for four days, without adequate food or clothing, until rescued by lumbermen 150 miles north of Ottawa, and 300 miles from Watertown. In 1862 he was appointed aëronautic engineer to the Army of the Potomac, under Thaddeus S. C. Lowe (q. v.) and in that capacity made several ascensions, but, owing to lack of cordiality between himself and Mr. Lowe, soon severed his connection with the army. Subsequently he made occasional ascensions, but none of importance.
# Appletons' Cyclopædia of American Biography/Kunze, John Christopher

Edition of 1892.
​KUNZE, John Christopher (koon'-tseh), clergyman, b. in Artern, Saxony, 4 Aug., 1744; d. in New York city, 24 July, 1807. He received his classical training at Rossleben and Merseburg, and his theological education at Leipsic. He was for three years engaged as teacher of the higher branches in the school at Closter-Bergen, near Magdeburg, and for one year as inspector of the orphans' home at Gratz. While engaged at the latter place he was selected by the theological faculty at Halle to go to America in response to an application for a minister from St. Michael's and Zion Lutheran congregations at Philadelphia, Pa., was ordained by the Lutheran consistory at Wernigerode, and arrived in Philadelphia in September, 1770. During his residence in Philadelphia he opened a theological seminary, which the Revolutionary war brought to an end. During the British occupation Zion church was converted into a hospital, and St. Michael's was used half the day as a garrison church. For several years he also occupied the post of professor in the University of Pennsylvania, to which he was appointed in 1780, giving instruction in German and the oriental languages and literature. The university conferred on him the degree of M. A. in 1780, and that of D. D. in 1783. In 1784 he accepted a call to New York, where he labored until his death. He also occupied the professorship of oriental languages and literature in Columbia in 1784-7, and again in 1792-'9. Dr. Kunze's ability as a Hebrew and Arabic scholar was recognized outside of his church, and even by Jewish rabbis, who came to him for information. He was the leading spirit in the organization, in 1786, of the New York ministerium, the second Lutheran synod in the United States, and was its first presiding officer. Dr. Kunze was one of the earliest of the educated Germans in America who urged the expediency of giving the German youth an education in the English language. Through his influence and that of other progressive clergymen English came to be used in the pulpits of the German and Dutch churches, and the congregations which adhered to the old languages lost many of their members. His published works include a “Concise History of the Lutheran Church”; a small volume of poetry entitled “Something for the Understanding and the Heart”; “A Table of a New Construction for Calculating the Great Eclipse, expected to happen June 16, 1806”; “Hymn and Prayer Book, for the Use of such Lutheran Churches as use the English Language,” the first English Lutheran hymn-book ever published in the United States, containing hymns translated from the German collection, in the same metre as the originals (New York, 1795); and a “Catechism and Liturgy” (1795). He also published historical essays, sermons, and addresses.
# Appletons' Cyclopædia of American Biography/Kurtz, John D.

Edition of 1892.
​KURTZ, John D., soldier, b. in the District of Columbia about 1822; d. in Georgetown, D. C., 16 Oct., 1877. He was graduated from the U. S. military academy, 1 July, 1842, and entered the corps of engineers. He was employed in repairing fortifications in North Carolina and the forts in Charleston harbor, served on a commission to devise a project for the improvement of the harbor in 1852, and was promoted 1st lieutenant in March, 1853, and captain, 1 July, 1856, serving from 1852 till 1856 as assistant to the chief engineer in Washington, and then on harbor works in New England till the civil war. He was promoted major, 3 March, 1863, brevet lieutenant-colonel and brevet colonel, 13 March, 1865, and lieutenant-colonel, 8 Aug., 1866. He served during the civil war as chief engineer of the Department of Annapolis from June till July, 1861, and of the Shenandoah in August, 1861, and then as assistant to the chief of engineers at Washington, D. C., till 1869, having charge of the bureau during the absence of the chief engineer. Afterward he was employed as superintending engineer of various works, including the defences of Delaware bay and river in 1870-'7, the Delaware breakwater in 1871-'2, and the foundation of the Washington monument from 26 Sept., 1876, till his death.
# Appletons' Cyclopædia of American Biography/Kuypers, Warmuldus

Edition of 1892.
​KUYPERS, Warmuldus, clergyman, b. in Holland in 1732; d. in Schralenburg, N. J., in 1797. He studied in the University of Groningen, and was a pastor at Curacoa for some time before 1769, when he settled in New York, preached for two years at Rhinebeck Flats, Upper Red Hook, and the Landing, and in 1771 took charge of that part of the church in Hackensack, N. J., which belonged to the Conferentie party and had no representation in the classis. — His son, Gerardus Arentse, clergyman, b. in Curaçoa, W. I., 16 Dec., 1766; d. in New York, 28 June, 1833, came to the United States in his early childhood, and was educated at Hackensack. He studied theology first under the direction of his father, and subsequently under the Rev. Hermanus Meyer and the Rev. Dirck Romeyn. He was licensed to preach in 1787, and was ordained, 15 June, 1788, by the classis of Hackensack, as colleague pastor at Paramus, N. J. In 1789 he took charge of a church in New York city, where he remained till his death. Until 1803 his preaching was exclusively in Dutch; but after that time he preached in English. He was appointed a teacher of Hebrew in 1799, received the degree of M. A. from Princeton in 1791, and that of D. D. from Rutgers in 1810. He left unfinished “Discourses on the Heidelberg Catechism.”
# Appletons' Cyclopædia of American Biography/Kühn, Eusebius Francis

Edition of 1892.
​KÜHN, or KINO, Eusebius Francis, missionary, b. in Trent, Austria, about 1650; d. in Magdalena, Sonora, in 1711. He entered the Society of Jesus at an early period, and after completing his studies was appointed professor of mathematics in the University of Ingoldstadt, but resigned and went to Mexico as a missionary. He not only devoted himself to the conversion of the Indians, but to bettering their social condition. Receiving permission to preach in Sonora, he set out from Mexico, 20 Oct., 1686. and met on the way Father Salva Tierra, Together they formed the project of converting and subjecting to Spain all the inhabitants from Mexico to Oregon. Father Kühn was to undertake the territory of Sonora and the Pima country, which embraced most of the present territory of Arizona. After entering Sonora he learned the different dialects of the inhabitants, and formed vocabularies and elementary works for the use of his assistants and successors. He is said to have baptized with his own hand over 48,000 of the natives, and caused them to adopt civilized life. He was constantly thwarted in his efforts by the cruelty of the Spaniards, and his denunciations of the violence and oppression with which the Indians were treated at length moved the Mexican council. Regulations were made for the protection of the Indians; but they were never observed, and he often saw his converts dragged from their homes and compelled to work in the mines. He entered Arizona, 13 March, 1687, built chapels everywhere, made peace between hostile tribes, “and,” says Clavigero in the “Storia della California,” “if he could have obtained additional missionaries and not been hampered by constant impediments, calumnies, and false reports, he would then have easily converted all the tribes between Sonora and the rivers Gila and Colorado.” In 1698 he set out on a tour of inspection of his mission stations, and travelled on foot a thousand miles through a rugged country inhabited only by savnges. He made several such journeys during the subsequent years of his ministry, and between 1693 and 1697 founded the missions of Santa Maria Somanca, Gueravi, Cocospera, San Cayetano, and San Xavier del Bac. The last was the largest rancheria in Arizona, having 170 houses and 803 Indians. He founded fourteen missions, most of which were abandoned after his death. He wrote “Explicacion astronomica del Cometa que se vió en todo el orbe en 1680 y 1681” (Mexico, 1681); “Mapa del paso por tierra à la California,” published by Rev. L. Gobicu (1706); and several manuscript works, which he deposited with the Jesuits in Mexico, and which were used by Rev. Miguel Venegas in his “Historia de California.”
# Appletons' Cyclopædia of American Biography/La Borde

Edition of 1892. This is a fictitious person. There is a spelling error in the title of the alleged literary work.
​LA BORDE, French traveller. He was em- ployed in the Jesuit missions in the Antilles to- ward the middle of the 17th century, and was probably a member of the Jesuit order. Nothing is known of his life. He wrote "Relation de l'origine, mceurs, coutumes, guerres et voyages des Caraibes, sauvages des iles Antilles de l'Amerique " (Paris, 1674 ; German translation, Nuremberg, 1783). The account which this author gives of the man- ners and customs of the Caribs is among the most interesting in existence.
# Appletons' Cyclopædia of American Biography/Kunz, George Frederick

Edition of 1892.
​KUNZ, George Frederick (koonts), mineralogist, b. in New York city, 29 Sept., 1856. He was educated at public schools and at the Cooper institute in New York. His fondness for mineralogy early asserted itself, and he was led to make expeditions in search of specimens. When a sufficient variety was accumulated, he would dispose of them as collections to colleges and other institutions of learning. In connection with this work he became familiar with gems, and was invited to fill the office of gem expert to the firm of Tiffany and Co., New York. At present (1887) he is the best-known specialist on this subject in the United States, and matters of importance are submitted to his judgment from all parts of the country. He is a fellow of the American association for the advancement of science, and a member of the New York academy of science, and other scientific bodies. Mr. Kunz has contributed papers to scientific journals and to the popular magazines. He is a specialist on the staff of the “Century Dictionary,” and is the author of “Reports on Gems” in the annual volumes of “Mineral Resources of the United States” (Washington, 1884-'7). He has now in preparation books on “Gems” and “Pearls.”
# Appletons' Cyclopædia of American Biography/Kunze, Richard Ernest

Edition of 1892.
​KUNZE, Richard Ernest, physician, b. in Altenburg, Germany, 7 April, 1838. He came to the United States in 1854, and was graduated at the Eclectic medical college of New York in 1868, subsequently becoming a member of the board of trustees of this institution, was president of the New York therapeutical association in 1880, introduced to the medical profession the various cactean drugs, and has added greatly to the previous knowledge of medical botany. He published a ​series of monographs on “Cactus” (Albany, 1875); “Cereus Grandiflorus and Cereus Bonplandi” (1876); “Cereus Triangularis and Phyllocactus Grandis” (1876); “Cardinal Points in the Study of Medical Botany” (New York, 1881); and “The Germination and Vitality of Seeds” (1881).
# Ascent of Mount Carmel/Book 3/Chapter XXXII

CHAPTER XXXII
Of two benefits which are derived from the renunciation of rejoicing in the matter of the supernatural graces.
Besides the benefits which the soul gains by being delivered from the three evils aforementioned through its renunciation of this joy, it acquires two excellent benefits. The first is that it magnifies and exalts God: the second is that it exalts itself. For God is exalted in the soul after two manners: first, by the withdrawal of the heart and the joy of the will from all that is not God, in order that they may be set upon Him alone. This David signified in the verse which we quoted when we began to speak of the night of this faculty; namely: ‘Man shall attain to a lofty heart, and God shall be exalted.’ For, when the heart is raised above all things, the soul is exalted above them all.
2. And, because in this way the soul centres itself in God alone, God is exalted and magnified, when He reveals to the soul His excellence and greatness; for, in this elevation of joy, God bears witness of Who He Himself is. This cannot be done save if the will be voided of joy and consolation with respect to all things, even as David said also, in these words: ‘Be still and see that I am God.’ And again he says: ‘In a desert land, dry and pathless, have I appeared before Thee, to see Thy power and Thy glory.’ And, since it is true that God is exalted by the fixing of the soul’s rejoicing upon detachment from all things, He is much more highly exalted when the soul withdraws itself from the most wondrous of these things in order to fix its rejoicing on Him alone. For these, being supernatural, are of a nobler kind; and thus for the soul to cast them aside, in order to set its rejoicing upon God alone, is for it to attribute greater glory and excellence to God than to them. For, the more and the greater things a man despises for the sake of another, the more does he esteem and exalt that other.
3. Furthermore, God is exalted after the second manner when the will is withdrawn from this kind of operation; for, the more God is believed and served without testimonies and signs, the more He is exalted by the soul, for it believes more concerning God than signs and miracles can demonstrate.
4. The second benefit wherein the soul is exalted consists in this, that, withdrawing the will from all desire for apparent signs and testimonies, it is exalted in purest faith, which God increases and infuses within it much more intensely. And, together with this, He increases in it the other two theological virtues, which are charity and hope, wherein the soul enjoys the highest Divine knowledge by means of the obscure and detached habit of faith; and it enjoys great delight of love by means of charity, whereby the will rejoices in naught else than in the living God; and likewise it enjoys satisfaction in the memory by means of hope. All this is a wondrous benefit, which leads essentially and directly to the perfect union of the soul with God.

## Footnotes

* ↑ Psalm lxiii, 7 [A.V., lxiv, 6-7].
* ↑ Psalm xlv, 11 [A.V., xlvi, 10].
* ↑ Psalm lxii, 3 [A.V., lxii, 1-2].
# Ascent of Mount Carmel/Book 3/Chapter XXXIII

CHAPTER XXXIII
Which begins to treat of the sixth kind of good wherein the soul may rejoice. Describes its nature and makes the first division under this head.
Since the intention of this work of ours is to lead the spirit through these good things of the spirit even to the Divine union of the soul with God, it will not behove both myself and the reader to give our consideration to this matter with particular care. For, in speaking of this sixth kind of good, we have to treat of the good things of the spirit, which are those that are of the greatest service to this end. For it is quite certain, and quite an ordinary occurrence, that some persons, because of their lack of knowledge, make use of spiritual things with respect only to sense, and leave the spirit empty. There will scarcely be anyone whose spirit is not to a considerable degree corrupted by sweetness of sense; since, if the water be drunk up before it reaches the spirit, the latter becomes dry and barren.
2. Coming to this matter, then, I say that by good things of the spirit I understand all those that influence and aid the soul in Divine things and in its intercourse with God, and the communications of God to the soul.
3. Beginning by making a division between these supreme kinds of good, I say that good things of the spirit are of two kinds: the one kind is delectable and the other painful. And each of these kinds is likewise of two manners; for the delectable kind consists of clear things that are distinctly understood, and also of things that are not understood clearly or distinctly. The painful kind, likewise, may be of clear and distinct things, or of things dark and confused.
4. Between all these we may likewise make distinctions with respect to the faculties of the soul. For some kinds of spiritual good, being of knowledge, pertain to the understanding; others, being of affection, pertain to the will; and others, inasmuch as they are imaginary, pertain to the memory.
5. We shall leave for later consideration those good things that are painful, since they pertain to the passive night, in treating of which we shall have to speak of them; and likewise the delectable blessings which we described as being of things confused and not distinct, of which we shall treat hereafter, since they pertain to that general, confused and loving knowledge wherein is effected the union of the soul with God, and which we passed over in the second book, deferring it so that we might treat of it later when we should make a division between the apprehensions of the understanding. We shall speak here and now of those delectable blessings which are of things clear and distinct.

## Footnotes

* ↑ [Lit., ‘thing.’]
* ↑ [In spite of this promise, the Saint does not return to this subject at such length as his language here would suggest.]
# Ascent of Mount Carmel/Book 3/Chapter XXXIV

CHAPTER XXXIV
Of those good things of the spirit which can be distinctly apprehended by the understanding and the memory. Describes how the will is to behave in the matter of rejoicing in them.
We might spend much time here upon the multitude of the apprehensions of the memory and the understanding, teaching how the will is to conduct itself with regard to the joy that it may have in them, had we not treated of this at length in the second and the third book. But, since we there spoke of the manner wherein it behoves these two faculties to act with respect to them, in order that they may take the road to Divine union, and since it behoves the will to conduct itself likewise as regards rejoicing in them, it is unnecessary to go over this here; for it suffices to say that wheresoever we there said that those faculties should void themselves of this or that apprehension, it is to be understood also that the will should likewise be voided of joy in them. And in the way wherein it is said that memory and understanding are to conduct themselves with regard to all these apprehensions, the will must conduct itself likewise; for, since the understanding and the other faculties cannot admit or reject anything unless the will intervene therein, it is clear that the same teaching that serves for the one will serve also for the other.
2. It may there be seen, then, what is requisite in this case, for the soul will fall into all the evils and perils to which we there referred if it cannot direct the rejoicing of the will to God in all those apprehensions.
# Bates Victory

The first field song of Bates College which also claims to be the first field song written by an undergraduate.
Oh Bates, awake to the sound of battle The Garnet waves on high Thy sons are following on to victory Joy and fair fame are nigh
The bands are playing, the stands are swaying Now rah! rah! rah! Bates! rah! rah! Up to your cheering Bates Up ev’ry man of you Shout to the welkin blue All together, Bates together, Rolling up the score Add a little, then a little, and a little more
And at last when night is falling And the day is done We’ll cheer again for dear old Bates And another vict’ry won.
This work is in the public domain in the United States because it was published before January 1, 1929.
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.
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