OpenLLM-France/wikimedia huggingface dataset:
# The Sad Years/The Black Horseman

From The Sad Years (1918).
THE BLACK HORSEMAN
Lift me up from this bed of sickness; I am going out to meet the summer. I will run into the arms of Sunshine And be so comforted, the first new-comer. “I will lift you up,” said the black horseman.
I shall climb over the lone hill-tops, I shall sail unto the far places, Eat of wheaten bread and the wild honey, See the dark eyes of Eastern races. “You shall come with me,” said the black horseman.
Lay me down on my bed of dreaming. It is best, for am I not too weary Walking the white wide roads about the world? Here night is not too long, nor day too dreary. “Do you not fear me?” said the black horseman.
Why should I fear when there are friends before me? I grow old who used to roam enraptured, Yet I am young for even more exploring, Whose day is o'er and each wild joy is captured. “I am the best adventure,” smiled the black horseman.
# The Sad Years/The Dead Soldier

From The Sad Years (1918).
THE DEAD SOLDIER
Where the sword has opened the way the man can follow.
“Look! they come, the triumphant army! Over yon hill see their weapons peeping.” Still I spoke not, but my wheel sent turning; I closed my eyes, for my heart was weeping, My heart was weeping for a dead soldier.
“Who is he who looks towards me?” “'Tis no man, but a gay flag flying.” Red was his mouth and his white brow thoughtful, Blue his eyes — how my soul is crying, My soul is crying for a dead soldier.
“Kneel ye down, lest your eyes should dare them. Kneel ye down and your beads be saying.” “Lord, on their heads Thy wrath deliver.” This is the prayer that my lips are praying, My heart is praying for a dead soldier.
“Best cheer the path of the men victorious, For he is dead and his blade lies broken. His march is far where no aid can follow, And for his people he left no token; He left no token, the dead soldier.”
The way of the sword a man can follow, See the young child with his gold hair gleaming. When falls the oak must the acorn perish? He lifts the blade and his eyes are dreaming; He dreams the dream of the dead soldier.
# The Sad Years/Mother

From The Sad Years (1918).
MOTHER
If I should rise amidst the assembled dead, Calling for thee, whose fond hands often led Me in young years, in that far unknown place To help me there, and could not find thy face!
If thou wouldst find that mother who was free To call thee hers, as I have need of thee; Or I stood lost, all fear and dread amaze, On death's great plains and solitary ways!
Ah, no, ah, no, less child than mother thou! Have I not seen those gentle eyes, that brow, Bent o'er me hours less grievous than to-day, When on some childhood's bed I fevered lay?
Couldst thou behold me sad and full of tears For those I left, nor chide my lonesome fears With the old smile on thy remembered face, Holding me, wearied so from life's hard race?
Safe in this thought, I give myself to sleep— Sleep that may wake from slumber yet more deep, So when I rise from all death's dread alarms, I see thy face and find my mother's arms.
# The Sad Years/Progress: 1914-1918

From The Sad Years (1918).
PROGRESS: 1914-1918
“Lo! I am athirst,” said the brown earth, “And I would drink my fill.” “Have I not slaked thee, cried the grey skies, “From river, stream, and rill?”
“I would have wine,” said the hot earth, “Red wine from hearts afire.” “Lo! thou shalt arise,” cried the fierce sun, “Clad in a new attire.”
“My fruit abundant,” said the fair earth, “As never seen before.” “Gladly shall I bear,” cried the proud tree, “That ripe and luscious store.”
“My cloth so radiant,” said the vain earth, “Shall wrap me in its sheen.” “Deeply shall we weave,” cried the slim grass, “In tender gold and green.”
“Lo! I am athirst,” said the hot earth, “And I would quench my fears.” “Then thou shalt taste,” cried the young maid, “The bitter sweet of tears.”
“Have I not held them,” said the old earth, “The dead unto my heart?” “Under my white robe,” cried the chill wind, “So a new spring should start.”
“Men must pale and die,” said the black earth, “So men may rise and live;” “And I was born thus,” cried the great town, “In blood they slew to give.”
“Grant to me red wine,” said the brown earth, “Else do I droop and tire.” “As in the great past,” cried the pale hills, “We drank of hearts afire.”
“In war have I grown,” said the fierce earth, “Man against his brother.” “Death's sheaves have fed thee,” said the green woods, “Beast slaying one the other.”
“I have built my state,” said the proud earth, “In strife and foul dissension;” “Thy church uprising,” cried the grey rocks, “From blood and hot contention.”
“Lo! I am athirst,” sighed the brown earth, “Grant me red wine to spend.” “As it was in the beginning,” said the great hills, “And shall be to the end.”
# The Sad Years/The Comforters

From The Sad Years (1918).
THE COMFORTERS
When I crept over the hill, broken with tears. When I crouched down on the grass, dumb in despair, I heard the soft croon of the wind bend to my ears, I felt the light kiss of the wind touching my hair.
When I stood lone on the height my sorrow did speak, As I went down the hill, I cried and I cried, The soft little hands of the rain stroking my cheek, The kind little feet of the rain ran by my side.
When I went to thy grave, broken with tears, When I crouched down in the grass, dumb in despair, I heard the sweet croon of the wind soft in my ears, I felt the kind lips of the wind touching my hair.
When I stood lone by thy cross, sorrow did speak. When I went down the long hill, I cried and I cried. The soft little hands of the rain stroked my pale cheek, The kind little feet of the rain ran by my side.
# The Sermon on the Mount (Bossuet)/Day 28

Twenty-eighth Day
Of Fasting. — Matt. vi. 16-18.
JESUS CHRIST here joins the doctrine of fasting to that of prayer and almsgiving. These are three sacrifices that go together, as we find in a verse of the Book of Tobias: — Prayer is good with fasting and alms. By alms, we sacrifice our possessions; by fasting, we -make our bodies into victims; by prayer, we offer to God our affections: — we may say, the purest incense of His own Spirit.
What is said here of fasting is like what has been said of prayer and alms: — that we must do it for God alone, and in His sight, without any thought of man. If, however, one has disedified the Church by neglecting due observance, it is right to give edification, unaffectedly, by repairing the neglect with stricter outward conduct. But this needs great precaution; ​and, in doing it, we must avoid ostentation as the curse of good works.
By ‘fasting' must here be understood all other austerities that are used to mortify the body. They must be carefully hidden. ‘Be not, like the hypocrites, sad.' ‘Anoint thy head and wash thy face.’ That is, we are to show meekness and joy to everyone; we are not to be like people who bear austerities impatiently, and who seem, by treating all those they come across harshly and irritably, as if they laid the blame of their sufferings on them. Austerity to ourselves ought to make us gentler and more docile: — to correct, and not to increase, bad temper. This is the meaning of ‘anointing the head and washing the face': they are acts typical of meekness and joy.
# The Sermon on the Mount (Bossuet)/Day 31

Thirty-first Day
We are not to be like the heathen. — Matt. vi. 32.
'FOR after all these things do the heathens seek.’ Observe how constantly Our Lord requires us to rise above the vices — and even above the virtues — of the heathen. Just before this, He had said: ' Do not even the publicans do the same? ’ Let us consider well wherein we surpass them. Jesus Christ did not say without reason that 'the men of Nineveh shall rise in judgment with this generation, and shall condemn it.’ Of what use to us is Christianity, if we lead heathen lives? Yet, alas! how much paganism there is amongst the faithful: — how many Christians living as though they knew not God! There exists, in fact, no God for them. Where shall we find tears enough wherewith to mourn our blindness?
* ↑ Matt. v. 46, 47.
* ↑ Ibid. xii. 41.
# The Sermon on the Mount (Bossuet)/Day 32

Thirty-second Day
Of seeking God and His justice, and in what manner. — Matt. vi. 33, 34.
'SEEK ye therefore first the kingdom of God and His justice, and all these things shall be added unto you.’ Observe: — we are to seek the Kingdom of God and His justice; not a merely moral justice, after the fashion of the heathen; but Christian justice, founded on the example of Jesus Christ, and on these rules of the Gospel that we have just considered. This is a justice that will make us live differently to those who know not God, and also to those who lived before the coming of Christ: — a justice suited to our calling, to our state, and to the graces we have received: — for these are what is meant by the Kingdom of God and His justice.
'Seek': In all the other things that He has spoken of, Our Lord has not used the word ‘seek’; for He assumes that God, in His good​ness, can give us all things, and does so, without our troubling about them. This frequently comes to pass as regards the goods of this world; but for the Kingdom of God we are to search. 'Work out your salvation with fear and trembling,’ as St Paul says: — this is the only thing worthy of solicitude.
But I venture to say that, even here, you should banish too great care, or uneasiness in seeking; because St Paul further says: ‘ For it is God that worketh in you, both to will and to accomplish, according to his good will.’ Tremble, then, in working out your salvation; and yet mistrust not your strength too far, for God works with you: He Himself does with you everything you do. Rely, then, on His succour: throw yourself into His arms. He is good: He will take pity on your weakness: He will ' work in you, according to His good will,’ that which you also must work in yourself. Yes: — work out your salvation: labour over it with care, and even with fear; but at the same time with a kind of repose, as of one who looks for every help from an all-powerful and good God.
'Be not therefore solicitous for to-morrow; for the morrow will be solicitous for itself. Sufficient for the day is the evil thereof.’ This ​precept, most important for all the affairs of life, is especially so in the affair of our salvation. There are people who will torment themselves, and think ' Yes: this is all very well! I have been to confession, and have begun to be converted: but what trouble, temptation, and weariness are yet to come! I shall never be able to resist them; life is long, and I shall inevitably give way before such labours.’
Go forth, my son — or my daughter! overcome to-day’s difficulties, and do not trouble yourself about to-morrow’s. One after the other you will conquer them all. ' Sufficient for the day is the evil thereof.’ He who has helped you to-day will not desert you to-morrow: but too much forethought and anxiety may be your destruction.
# The Sermon on the Mount (Bossuet)/Day 30

Thirtieth Day
On having no anxiety about this life, but trusting in Providence. — Matt. vi. 25, 26, seq.
'BE not solicitous.’ This injunction does not forbid reasonable forethought, nor well-regulated work; but only anxiety and worry of mind.
'The life is more than the food, and the body more than the raiment.’ God, Who gave you life, and Who formed your body before you were able to take care of it, will not fail to give you the rest. He who has done the greater will not disdain to do the less.
'Behold the fowls of the air, for they sow not, neither do they reap, nor gather into barns, yet your heavenly Father feedeth them.’ Happy were these little animals — happy the flowers — a thousand times happy every one of these small creatures — could they but know their own happiness in being objects of God’s Fatherly care and receiving all things straight from His hands! ​Sin has subjected us to innumerable hard labours: but we must not carry these to the point of getting over-anxious. We must work, certainly; this is the penalty that God Himself has imposed for sin; but let us work in the spirit of penance, and leave the fruit of our toil to God. 'O men of little faith!... Your Father knoweth that you have need of these things.' Do you doubt that He knows what you need? He made you: He has promised to see to your wants: do you doubt His will to do it? He Who has forestalled you in all things: — Who gave you your being, which He had not promised to you: —is not likely to refuse you what He promised even before you existed! ' Be not,' then, 'solicitous.'
See how you grow; how your body nourishes itself. Can you add one cubit to your stature? God has been causing you to grow in your sleep, and has made you develop from an infant into a man. Believe, then, that He will do everything else necessary for your body: lean on His power and His goodness.
To the words ‘ be not solicitous ' which St Matthew has recorded, St Luke adds: ‘and be not lifted up on high ’: — as if in danger of falling, ​and always quaking with fear; for this is the result of over-anxiety. Let your state be, always, not that of a man hanging in the air, but of one firmly supported by Divine Providence.
# The Sermon on the Mount (Bossuet)/Day 33

Thirty-third Day
OF AVARICE AND RICHES AGAIN.
We are not to put confidence in possessions. — Luke xii. 15, 16, seq.
LET us add to the foregoing what St Luke says: — ' Take heed and beware of all covetousness.’ Uproot so great an evil to the last fibre: suffer not even the least feeling of such a kind to remain within you.
However rich you may be, something will always be wanting to you — either of happiness, or of health, or of good fortune, or of greatness. Rejoice in this deficiency: accept with gladness and consolation this portion of poverty that has fallen to your lot. Love it, as a mark of Christianity and an imitation of Christ. Love your need and your nakedness. If you are a Religious, renounce all spirit of ownership; and rejoice in the Lord that you not only possess ​nothing, but are incapable by your very condition of possessing anything.
'— for a man’s life doth not consist in the abundance of things that he possesseth.’ In vain do you say I have enough to live upon: you will live none the longer because of it. And in vain may you think I have nothing to fear — I possess all things in abundance: — ' Thou fool, this night do they require thy soul of thee.’ Take note how death is here explained: ' thy soul is required? It is not your own: your very life is only lent to you: an account of it will be demanded. And when? ' This night.’ You will be found to-morrow morning dead in your bed; and all these goods that you have been boasting of will not have helped you in the least, or have lengthened your life by a single second.
'What shall I do? ’ asks this rich man, in the midst of his abundance. Yes: here is the chief effect of great riches: — care and uneasiness. What shall I do with them? Where put them? How protect them? 'I will pull down my barns and will build greater.. and I will say to my soul: "Soul... take thy rest. Eat, drink and make good cheer.” ’ That is, ' refuse nothing to the senses, and repose on the thought of your ​abundance.’ And whilst you are taking your ease, with the sense of security bred by riches, they will snatch from you — not the riches themselves — but that very soul that you were inviting to enjoy them! ' And whose,’ then, ' shall those things be that thou hast provided? ’
'So is he that layeth up treasure for himself, but is not rich towards God:' — who does not, in short, find his sole treasure in Him. Such is his destiny — such his condition — such the end of his life: — to this alone do all his riches tend.
And now, after all these reflections, go back to the very words used by the Son of God Himself: read them over and over; ponder them yet again: you will find them infinitely more powerful in themselves than all that may be said or thought about them to help you in realising their force.
# The Sermon on the Mount (Bossuet)/Day 35

Thirty-fifth Day
The same subject: of shunning all avarice. — Luke xii. 15, 21.
IT is impossible to meditate too much on Our Lord’s admirable instruction to us, to ' take heed and beware of all covetousness.’ There are several kinds of avarice. One is of a sour and sordid description, which amasses wealth unceasingly, but never touches it for enjoyment. Of this kind, the Wise Man says: 'and what doth it profit the owner, but that he seeth the riches with his eyes?’
But there is another sort of avarice, far more cheerful and liberal, which — like the former — desires to amass perpetually, but with the object of enjoyment and satisfaction. This was the avarice of the man depicted to us in this Gospel.
A covetous man of this latter kind feels great contempt for the miser who denies himself ​everything in the midst of abundance. He fancies himself far wiser, because he is enjoying his possessions: yet God calls him ' thou fool.'
In fact, one is a fool through too much saving, and through imagining that riches which he does not use can make him happy; and the other is equally a fool for his over-indulgence, and for believing himself secure in the ownership of goods that he may be deprived of any night. 'Take heed’ therefore ' and beware’ of every kind of covetousness: — alike of the spendthrift’s and the miser’s. Be ' rich towards God ’: make your sole treasure of Him and His goodness; for, where this Treasure is concerned, we may enjoy freely. It will never diminish by spending, because the more it is used the larger it grows.
# The United States v. Six Packages of Goods

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
19 U.S. 520
The United States v. Six Packages of Goods
APPEAL from the Circuit Court for the Southern District of New-York.
This was a libel of information filed in the Court below against certain goods imported from London in the ship Isabella, at the port of New-York, as forfeited under the 67th section of the collection act of the 2d of March, 1799, c. 128.
The cause was argued by the Attorney-General, and Mr. Pinkney, for the United States; and by Mr. D. B. Ogden and Mr. Wheaton, for the claimant.
Mr. Justice LIVINGSTON 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
# The United States v. Tappan

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
24 U.S. 419
The United States v. Tappan
March 7th.
THIS cause was argued by the Attorney General and Mr. Blake, for the plaintiffs, and by Mr. Webster, for the defendant. March 13th.
Mr. Justice THOMPSON 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
# The Spirit of French Music/Foreword

FOREWORD
I mean this book to be a small treatise of musical taste; an experimental, not a dogmatic treatise, made out of the observations to which a somewhat close analysis of the work of the masters has led me. The subjects of the six chapters of which it is composed do not form a real historic sequence; they are: Grétry, Rameau, the Modern Italians, Meyerbeer, Wagner the Poet, Wagner the Musician I have chosen and brought together these subjects, because the reflections and lessons which spring from them seemed to me the most pertinent and illuminating to set in opposition to certain contemporary errors. I hope in a subsequent volume to speak of Lulli, Monsigny, Boïeldieu, Berlioz and the French schools of the second half of the nineteenth century. Thus there will be provided a sufficiently consecutive view of our national music from the time of Louis XIV. to our own day. But my aim, let me repeat, is to act as critic rather than historian, and to guide, as far as in me lies, public taste in a certain direction.
I venture to call the tendencies by which I am inspired French, and I do so with absolute conviction. And yet I have not asked myself what is French and what is not. It is a question that should not be asked. One is certain that the reply will be inadequate. It is right to be French in everything: but one must not be so of set purpose. That is the right attitude. The French spirit, French taste—these are things that do not define themselves, do not put themselves into formulæ. It is not that they lack body and reality; on the contrary their reality as we see it in history is too much alive, too overflowing—and how should we recognise it in history if we did not feel it stirring within us? There is nothing more real, more distinct, than the physiognomy of an individual, especially if a superior personality shines through his features. But that is a thing that is felt and cannot be defined. It is the same with the French spirit. It is a living individuality. ​Should it happen that under the action of disturbing or depressing influences it deviates from its natural line or falls into a state of weakness, it will be no remedy to set before it some sort of theoretical or abstract model of itself to which it must studiously conform. It will be far better to bring back to it the contact and sentiment of the works that it created in happier times when it enjoyed the plenitude and lively vigour of its strength. Nothing could be better calculated to renew its lost or wearied vital energy, to kindle again the flame of its activity.
# The Spirit of French Music/To Monsieur André Messager

TO MONSIEUR ANDRÉ MESSAGER
My Dear Master,
An artist favoured by the Muse that inspired of old Grétry, Monsigny and Boïeldieu has every right to the homage of a book in which the praise of French music is sung.
It would have been enough for me to have inscribed your name at the head of these studies, had I had no motive but this for dedicating them to you. But your generous welcome of the first musical work for which I sought a public hearing gives me another motive—gratitude. My prayer is that I may deserve well enough of musical art for it to be said that in giving me access to this second career you have not served it ill.
Is this the time to give ourselves up to such dreams? When the majority of French families are in mourning, while War continues to reap its harvest of the youth of this country, ought we writers and artists to devote ourselves passionately to our work? Yes, more than ever we should. After the cataclysm the needs of human nature will be unchanged; a long privation will have rendered them more pressing. What we do goes beyond the sphere of utility. But the need of truth and beauty lies closer to the heart of humanity than the need of what is useful; and a period which does not satisfy this superior need, or which only provides it with clouded and alloyed satisfactions, is a period in which many things are not well, in which what are called practical interests themselves suffer deep injury. This truth is applicable to all civilised peoples, and eminently so to France. Our works represent the most precious part of the nation's capital, the part whose decline would bring with it the decadence of all other parts. A France whose culture did not turn out the finest products would be a France that the world would hold in slight esteem; or rather the world would not recognise her; not receiving from her those unique gifts ​that it expects, it would be little disposed to seek out the more ordinary products that she would offer. Our work, then, is something higher than useful, yet it has utility. It is the radiation of our letters and our arts which will open world-routes to our merchants and our ships.
To work then! Let us work with an ardour redoubled by grief and hope. The dead who have saved us require of us that we add to our duties and labours those which awaited them. Let us work, striving after that perfection for which the conditions of modern existence are, alas! none too favourable, but which remains nevertheless the strict law of our professional sincerity.