OpenLLM-France/wikimedia huggingface dataset:
# Appletons' Cyclopædia of American Biography/Leger, Jacques Nicolas

Edition of 1900. Supplement.
LEGER, Jacques Nicolas, Haytian diplomat, b. in Cayes, Hayti, 20 July, 1859. He is a descendant of the negroes who, early in the century, fought in the insurrection which gave Hayti her freedom. His father is a senator in the Haytian congress. The son was educated in his native place, and in Paris, where he studied law. He was chief of the bar of Port-au-Prince, secretary of legation, chargé d'affaires in Paris, 1881-'6; assistant secretary of foreign relations, 1891; member of the house of representatives and chairman of the committee of foreign relations, 1896; and is now (1899) minister to the United States. He is the founder of the “Société de Législation” of Port-au-Prince. He has published “Haïti et l'Instruction Publique” (Port-au-Prince, 1881); “Haïti et la Révision” (Paris, 1885); “La Politique Extérieure d'Haïti” (1886); and “Recueil des Traités et Conventions d'Haïti” (Port-au-Prince, 1891).
# Anthology of Modern Slavonic Literature in Prose and Verse/The Syrens

2. THE SYRENS.
Ocean, green ocean in its endless maze: The milky moon above in azure skies; From far away the gleaming waves arise Snowy with foam, with lightning sparks ablaze.
From the black rocks ascend the syrens' lays. They rest and view the moon with tearful eyes; From hair and maiden-breasts the water flies, With scales their hips are bright as rainbow-rays.
They sing; their song soars upward, wanes, grows dim, Like to their bodies, strange, rare, full of woes, Born in a coral-wood 'neath ocean's brim.
Suddenly, pointing past the crag, one rose: A sail upon the sea's dull, silvery rim; They sing. The sail flows,—straight to the rock it flows.
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# Anthology of Modern Slavonic Literature in Prose and Verse/The Torrent

2. THE TORRENT.
On Tatra's peaks, on Tatra's peaks, Upon their bluish tips, The wind 'mid mists is king,—he shrieks And murky clouds he whips.
From mist a woof of rain is made, Dew from the clouds unbound, And streams their dripping jaws have laid Upon the crags around, Where mountains loom, 'mid forest-gloom, In bluish veils 'tis swathed. In tears of rain amid the plain The granite piles are bathed.
And naught is seen, the azure's bed, And all the firmament, In shadow sleep, with mist o'erspread, With sheets of rain-storm rent. And day and night and dawn once more Unchanging will draw nigh, To swelling waters as they roar, To leaden streaks of sky. The rain-storms lash, the tempest shrieks, The flood in wrath rings clearer. On Tatra's peaks, on Tatra's peaks The torrent thunders nearer.
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# Anthology of Modern Slavonic Literature in Prose and Verse/The wind whips…

JAN KASPROWICZ.
1
The wind whips the orphaned pines And rain at my window beats; In peaceful mood my soul To misty pathways fleets.
It flows to the flame-lit crags, To the chasm-crowning ways, Where the sight of the secrets of God Is before us in tumult ablaze.
It speeds to the eddies of light That coil from the sun's gold beams, Where by the shoreless spaces Yearning in solitude dreams.
The wind whips the orphaned pines, Mists in the rain unroll. Ho, mountains, enchanted mountains, The yearning of my soul.
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# Anthology of Modern Slavonic Literature in Prose and Verse/The Song of the Dead

SVETISLAV STEFANOVIĆ.
1. THE SONG OF THE DEAD.
To Laza Kostić.
We have perished, 'tis said, and now are no more. . . Ruthlessly time all life bears away. Over our bones sleep the days that are o'er, And all that is left,—a mere phantom of gray.
But we wot it better, and smile at the race Of beings that live. Man, a moment abide. We know, thou would'st deem that thy life's fleeting space Was lavished from heaven itself to thy side.
—But lo, it was I who gave thee thy hair; —And mark thee, thine eyes, were they some time not mine? —With my lips thou the mind of a maid did'st ensnare. —'Tis my youth within thee doth blossom and pine.
From us thou hast all that is much thy delight, For thou art our fruit. With the past do not atrive, Because upon tombs thy tapers burn bright, We are not in the tomb,—we are in thee alive.
Each step that thou takest, beside thee we stay: And behind thee, as true as thy shadow we throng. While with space and with time thou art waging the fray, Unnumbered to conquest we bear thee along.
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# Anthology of Modern Slavonic Literature in Prose and Verse/The Stonehewer

* related portals: Russian literature, Modern texts.
* sister projects: Wikidata item.
2.* THE STONEHEWER.
—Stonehewer, stonehewer, whitely arrayed, What art thou building? For whom? —Ho, do not baulk us intent on our trade,— From our building a prison will loom.
—Stonehewer, stonehewer, trowel in hand, Who then will sob in these walls? —Not you, nor your brother, rich man, understand, For theft to your lot never falls.
—Stonehewer, stonehewer, who without sleep Will abide there long hours of the night? —Maybe my son will,—he toils for his keep. And such is the close of our plight.
—Stonehewer, stonehewer, then will he think Of them who laid bricks here of yore! —Ho, beware! Beneath ladders from jests you should shrink . . . This we ourselves know, give o'er!
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# Anthology of Modern Slavonic Literature in Prose and Verse/To Czech Poetry

6. TO CZECH POETRY.
Once not a hair of yours durst slip aside; Staidly attired, you let no tress be shown; But then you loosed your locks, and far and wide, Like birch-boughs in the breezes they were blown, Dishevelled thus,—but there is naught to chide; My ample love for you has never flown, Whether your hair be trammelled or untied,— If but the locks you show us are your own.
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# Anthology of Modern Slavonic Literature in Prose and Verse/The Strange Shrine

LEOPOLD STAFF.
1. THE STRANGE SHRINE.
Amid the pangs of toil, the throes of tensest might, Racked by a savage fire, with brow distraught, I fain Had welded in one mass, with more than mortal strain, The shapes, hues, rhythme of my every sleepless night.
A church I built aloft, whose like none ever viewed, Mastering direst force of mightiness! I raised Therein a cyclop-statue, that my chisel's crazed Zeal out of breakage left from giant clods had hewed.
Upon the walls I wrote the annals of my dreams. . In strangest colour-orgies there my torment gleams, And all my dark-voiced anthems from the organ flow.
Who enters there, these secret wonders shall not know,— And I, what they betoken, unto none can teach, For I, who wrought, can fathom not my own soul's speech.
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# Andrew Jones

* "Andrew Jones" in Lyrical Ballads (1800) Volume II.
* "Andrew Jones" in Poems (1815) Volume II.
# Andrew Lammie

Anonymous Scottish folk song.
* "Andrew Lammie, or, Mill of Tiftie's Annie", pamphlet (1800)
* "Andrew Lammie, or, Mill of Tiftie's Annie", pamphlet (1820-1830)
* "Old Scottish ballad of Andrew Lammie, or, Mill of Tifty's Annie", pamphlet (1870-1885)
* "Andrew Lammie" in The English and Scottish Popular Ballads (1882)
# Ascent of Mount Carmel/Book 3/Chapter XL

CHAPTER XL
Which continues to direct the spirit to interior recollection with reference to what has been said.
The reason, then, why some spiritual persons never enter perfectly into the true joys of the spirit is that they never succeed in raising their desire for rejoicing above these things that are outward and visible. Let such take note that, although the visible oratory and temple is a decent place set apart for prayer, and an image is a motive to prayer, the sweetness and delight of the soul must not be set upon the motive or the visible temple, lest the soul should forget to pray in the living temple, which is the interior recollection of the soul. The Apostle, to remind us of this, said: ‘See that your bodies are living temples of the Holy Spirit, Who dwelleth in you.’ And this thought is suggested by the words of Christ which we have quoted, namely that they who truly adore God must needs adore Him in spirit and in truth. For God takes little heed of your oratories and your places set apart for prayer if your desire and pleasure are bound to them, and thus you have little interior detachment, which is spiritual poverty and renunciation of all things that you may possess.
2. In order, then, to purge the will from vain desire and rejoicing in this matter, and to lead it to God in your prayer, you must see only to this, that your conscience is pure, and your will perfect with God, and your spirit truly set upon Him. Then, as I have said, you should choose the place that is the farthest withdraw and the most solitary that you can find, and devote all the rejoicing of the will to calling upon God and glorifying Him; and you should take no account of those whims about outward things, but rather strive to renounce them. For, if the soul be attached to the delight of sensible devotion, it will never succeed in passing onward to the power of spiritual delight, which is found in spiritual detachment coming through interior recollection.

## Footnotes

* ↑ 1 Corinthians iii, 16.
* ↑ St. John iv, 24.
# Ascent of Mount Carmel/Book 3/Chapter XLI

CHAPTER XLI
Of certain evils into which those persons fall who give themselves to pleasure in sensible objects and who frequent places of devotion in the way that has been described.
Many evils, both interior and exterior, come to the spiritual person when he desires to follow after sweetness of sense in these matters aforementioned. For, as regards the spirit, he will never attain to interior spiritual recollection, which consists in neglecting all such things, and in causing the soul to forget all this sensible sweetness, and to enter into true recollection, and to acquire the virtues by dint of effort. As regards exterior things, he will become unable to dispose himself for prayer in all places, but will be confined to places that are to his taste; and thus he will often fail in prayer, because, as the saying goes, he can understand no other book than his own village.
2. Furthermore, this desire leads such persons into great inconstancy. Some of them never continue in one place or even always in one state: now they will be seen in one place, now in another; now they will go to one hermitage, now to another; now they will set up this oratory, now that. Some of them, again, wear out their lives in changing from one state or manner of living to another. For, as they possess only the sensible fervour and joy to be found in spiritual things, and have never had the strength to attain spiritual recollection by the renunciation of their own will, and submitting to suffering inconveniences, whenever they see a place which they think well suited for devotion, or any kind of life or state well adapted to their temperament and inclination, they at once go after it and leave the condition or state in which they were before. And, as they have come under the influence of that sensible pleasure, it follows that they soon seek something new, for sensible pleasure is not constant, but very quickly fails.
# Ascent of Mount Carmel/Book 3/Chapter XVII

CHAPTER XVII
Which begins to treat of the first affections of the will. Describes the nature of joy and makes a distinction between the things in which the will can rejoice.
The first of the passions of the soul and affections of the will is joy, which, in so far as concerns that which we propose to say about it, is naught else than a satisfaction of the will together with esteem for something which it considers desirable; for the will never rejoices save when an object affords it appreciation and satisfaction. This has reference to active joy, which arises when the soul clearly and distinctly understands the reason for its rejoicing, and when it is in its own power to rejoice or not. There is another and a passive joy, a condition in which the will may find itself rejoicing without understanding clearly and distinctly the reason for its rejoicing, and which also occurs at times when it does understand this; but it is not in the soul’s power to rejoice or not. Of this condition we shall speak hereafter. For the present we shall speak of joy when it is active and voluntary and arises from things that are distinct and clear.
2. Joy may arise from six kinds of good things or blessings, namely: temporal, natural, sensual, moral, supernatural and spiritual. Of these we shall speak in their order, controlling the will with regard to them so that it may not be encumbered by them and fail to place the strength of its joy in God. To this end it is well to presuppose one fundamental truth, which will be as a staff whereon we should ever lean as we progress; and it will be well to have understood it, because it is the light whereby we should be guided and whereby we may understand this doctrine, and direct our rejoicing in all these blessings to God. This truth is that the will must never rejoice save only in that which is to the honour and glory of God; and that the greatest honour we can show to Him is that of serving Him according to evangelical perfection; and anything that has naught to do with this is of no value and profit to man.

## Footnotes

* ↑ [Lit., ‘things or blessings.’ The word here translated ‘blessings’ is bienes, often rendered ‘goods.’ I use ‘blessings’ or ‘good things’ in the following chapters, according as best suits the context.]
# Anne's Terrible Good Nature (Collection)/End Matter

Extracts of reviews of the book. 1 page.
OPINIONS OF THE PRESS
ON
ANNE'S TERRIBLE GOOD NATURE
ETC.
"Mr. B. V. Lucas has a sure knowledge of the way to please a child. 'Anne's Terrible Good Nature' is as good a set of short stories for children as could be made."—Nation.
"All Mr. E. V. Lucas's books for children are delightful. ... In 'Anne's Terrible Good Nature' he is fantastical and suggestive, and often full of information for childish minds—and he is always very sympathetic."—Queen.
"A volume of capital stories for children. In fact, they are so pleasantly written that grown-ups can read them with equal interest. Mr. Lucas's touch is so light and his humour so easy, indeed, that whatever he writes makes agreeable reading.... Many stories, all of which are good."—Westminster Gazette.
"I have read every word of every story, and enjoyed each word of each."—Daily Chronicle.
"We recommend with every confidence to ladies and gentlemen between the ages of seven and fourteen this volume of short stories.... About all his plots there is a glowing consciousness of the deliciousness of doing good things to please other people."—Tablet.
"The name of the author is almost guarantee for the quality of the tales. These are delightfully written, and make the most wholesome of reading for young folks."—Scotsman.
"It is a delightful book for children."—Nottingham Guardian.
"There is not a word in this book which a child would not understand, and the incidents follow each other as a child desires that they should, making clear tales with such plots as children love."—Morning Post.
"Sly or jovial fun, tenderness, boyishness, knowledge of children—all sorts of things which are quite impossible to resist. And there are Mr. A. H. Buckland's pictures, too."—Times.
"Really good, useful, and amusing stories for children."—School Guardian.
# Augustus (Shuckburgh)

* related portals: Ancient Rome.
* sister projects: Wikidata item.
Layout 2
AUGUSTUS
THE LIFE AND TIMES OF THE FOUNDER OF THE ROMAN EMPIRE
(B.C. 63—A.D. 14)
BY
E. S. SHUCKBURGH, Litt.D.
LATE FELLOW OF EMMANUEL COLLEGE, CAMBRIDGE
ILLUSTRATED
LONDON: T. FISHER UNWIN
PATERNOSTER SQUARE • 1903
Contents
CHAPTER I.
CHAPTER II.
CHAPTER III.
CHAPTER IV.
CHAPTER V.
CHAPTER VI.
CHAPTER VII.
CHAPTER VIII.
CHAPTER IX.
CHAPTER X.
CHAPTER XI.
CHAPTER XII.
CHAPTER XIII.
CHAPTER XIV.
CHAPTER XV.
(From the Inscription in the Temple of Rome and Augustus at Angora)
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
# Auld Lang Syne

* Search for titles containing or beginning with: "Auld Lang Syne."
* sister projects: Wikipedia article, 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.
* "Auld Lang Syne", a song by Robert Burns
* "Auld Lang Syne", a song by Allan Ramsay

### Encyclopaedia articles

* "Auld Lang Syne," in The New Student's Reference Work, Chicago: F.E. Compton and Co. (1914)
# Ante-Nicene Fathers/Volume V/Hippolytus/The Extant Works and Fragments of Hippolytus/Dogmatical and Historical/Against Beron and Helix/Fragment V

Fragment V.
For lately a certain person, Beron, along with some others, forsook the delusion of Valentinus, only to involve themselves in deeper error, affirming that the flesh assumed to Himself by the Word became capable of working like works with the deity by virtue of its assumption, and that the deity became susceptible of suffering in the same way with the flesh by virtue of the exinanition; and thus they assert the doctrine that there was at the same time a conversion and a mixing and a fusing of the two aspects one with the other. For if the flesh that was assumed became capable of working like works with the deity, it is evident that it also became God in essence in all wherein God is essentially known. And if the deity by the exinanition became susceptible of the same sufferings with the flesh, it is evident that it also became in essence flesh in all wherein flesh essentially can be known. For objects that act in like manner, and work like works, and are altogether of like kind, and are susceptible of like suffering with each other, admit of no difference of nature; and if the natures are fused together, Christ will be a duality; and if the persons are separated, there will be a quaternity,—a thing which is altogether to be avoided. And how will they conceive of the one and the same Christ, who is at once God and man by nature? And what manner of existence will He have according to them, if He has become man by a conversion of the deity, and if he has become God by a change of the flesh? For the mutation of these, the one into the other, is a complete subversion of both. Let the discussion, then, be considered by us again in a different way.

## Footnotes

* ↑ γενέσθαι ταυτουργὸν τῇ θεότητι.
* ↑ ταυτοπαθῆ τῇ σαρκί.
* ↑ κένωσιν.
* ↑ σύγχυσιν.
* ↑ ὁμοεργῆ.
* ↑ συγκεχυμένων.  [Vol. iii. p. 623].
* ↑ δυάς.
* ↑ προσώπων.
* ↑ τετράς, i.e., instead of Trinity [the Τριὰς].
* ↑ μετάπτωσις.  [Compare the Athanasian Confession].
# Ante-Nicene Fathers/Volume V/Hippolytus/The Extant Works and Fragments of Hippolytus/Dogmatical and Historical/Against Beron and Helix/Fragment VI

Fragment VI.
Among Christians it is settled as the doctrine of piety, that, according to nature itself, and to the activity and to whatever else pertains thereunto, God is equal and the same with Himself, having nothing that is His unequal to Himself at all and heterogeneous. If, then, according to Beron, the flesh that He assumed to Himself became possessed of the like natural energy with them, it is evident that it also became possessed of the like nature with Him in all wherein that nature consists,—to wit, non-origination, non-generation, infinitude, eternity, incomprehensibility, and whatever else in the way of the transcendent the theological mind discerns in deity; and thus they both underwent conversion, neither the one nor the other preserving any more the substantial relation of its own proper nature. For he who recognises an identical operation in things of unlike nature, introduces at the same time a fusion of natures and a separation of persons, their natural existence being made entirely undistinguishable by the transference of properties.

## Footnotes

* ↑ ἵσον ἑαυτῷ καὶ ταυτόν.
* ↑ ἀκατάλληλον.
* ↑ τῆς ἰδίας φύσεως οὐσιώδη λόγον.
* ↑ ταυτουργίαν.
* ↑ διαίρεσιν προσωπικήν.
* ↑ ὑπάρξεως.
* ↑ ἱδιωμάτων.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Extant Works and Fragments of Hippolytus/Dogmatical and Historical/Against Beron and Helix/Fragment II

Fragment II.
The God of all things therefore became truly, according to the Scriptures, without conversion, sinless man, and that in a manner known to Himself alone, as He is the natural Artificer of things which are above our comprehension. And by that same saving act of the incarnation He introduced into the flesh the activity of His proper divinity, yet without having it (that activity) either circumscribed by the flesh through the exinanition, or growing naturally out of the flesh as it grew out of His divinity, but manifested through it in the things which He wrought in a divine manner in His incarnate state. For the flesh did not become divinity in nature by a transmutation of nature, as though it became essentially flesh of divinity. But what it was before, that also it continued to be in nature and activity when united with divinity, even as the Saviour said, “The spirit indeed is willing, but the flesh is weak.” And working and enduring in the flesh things which were proper to sinless flesh, He proved the evacuation of divinity (to be) for our sakes, confirmed as it was by wonders and by sufferings of the flesh naturally. For with this purpose did the God of all things become man, viz., in order that by suffering in the flesh, which is susceptible of suffering, He might redeem our whole race, which was sold to death; and that by working wondrous things by His divinity, which is unsusceptible of suffering, through the medium of the flesh He might restore it to that incorruptible and blessed life from which it fell away by yielding to the devil; and that He might establish the holy orders of intelligent existences in the heavens in immutability by the mystery of His incarnation, the doing of which is the recapitulation of all things in himself. He remained therefore, also, after His incarnation, according to nature, God infinite, and more, having the activity proper and suitable to Himself,—an activity growing out of His divinity essentially, and manifested through His perfectly holy flesh by wondrous acts economically, to the intent that He might be believed in as God, while working out of Himself by the flesh, which by nature is weak, the salvation of the universe.

## Footnotes

* ↑ σωτήριον σάρκωσιν.
* ↑ οὐδ᾽ ὥσπερ τῆς αὐτοῦ θεότητος οὕτω καὶ αὐτῆς φυσικῶς ἐκφυομένην.
* ↑ Matt. xxvi. 41.
* ↑ σωματώσεως.
* ↑ Referring probably to Eph. i. 10.
* ↑ ὑπεράπειρος.
* ↑ αὐτουργῶν.