OpenLLM-France/wikimedia huggingface dataset:
# Oh! Susanna (forty-niners' lyrics)

This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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I came from Salem City with my washpan on my knee
I'm going to California, the gold dust for to see. It rained all night the day I left, the weather it was dry
The sun so hot I froze to death, Oh, brothers don't you cry.
Oh, Susannah, Oh, don't you cry for me
I'm going to California with my washpan on my knee.
I soon shall be in Frisco and there I'll look around.
And when I see the gold lumps there, I'll pick them off the ground. I'll scrape the mountains clean, my boys, I'll drain the rivers dry.
A pocketful of rocks bring home, So, brothers don't you cry.
Oh, Susannah, Oh, don't you cry for me
I'm going to California with my washpan on my knee.
# Oh! Sky-lark, for thy wing

* Oh, Sky-lark, for thy wing, in Blackwood's Edinburgh Magazine Volume 32, 1832.
* Oh! Sky-Lark, for thy wing, in National Lyrics, and Songs for Music, 1834.
# Oh! Mr Porter

Lately I just spent a week with my old Aunt Brown, Came up to see the wond'rous sights of famous London Town. Just a week I had of it, all round the place we'd roam, Wasn't I sorry on the day I had to go back home? Worried about with packing, I arrived late at the station, Dropped my hat-box in the mud, the things all fell about, Got my ticket, said 'good-bye', "Right away!" the guard did cry, But I found the train was wrong, And shouted out:
CHORUS. Oh! Mister Porter, what shall I do? I want to go to Birmingham And they're taking me on to Crewe. Send me back to London as quickly as you can, Oh! Mister Porter, what a silly girl I am.
2 The porter would not stop the train, but laughed and said "You must Keep your hair on, Mary Ann, and mind that you don't bust!" Some old gentleman inside declared that it was hard, Said, "Look out of the window, Miss, and try and call the guard." Didn't I, too, with all my might, I nearly balanced over, But my old friend grasped my leg, and pulled me back again, Nearly fainting with the fright, I sank into his arms, a sight, Went into hysterics but I cried in vain:- (CHORUS.)
3 On his clean old shirt front then I laid my trembling head, "Do take it easy, rest awhile," the dear old chappie said. "If you make a fuss of me and on me do not frown, You shall have my mansion, dear, away in London town." Wouldn't you think me silly if I said I could not like him? Really he seemed a nice old boy, so I replied this way: I will be your own for life, your imay doodleum little wife, If you'll never tease me any more I say. (CHORUS.)
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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# Of the Imitation of Christ/Book I/Chapter XVI

CHAPTER XVI.
OF BEARING WITH THE DEFECTS OF OTHERS.
HOSE things that a man cannot amend in himself or in others, he ought to suffer patiently, until God order otherwise.
Think that perhaps it is better so for thy trial and patience, without which all our good deeds are not much to be esteemed.
Thou oughtest to pray notwithstanding when thou hast such impediments, that God would vouchsafe to help thee, and that thou mayest be able to bear them.
2. If one that is once or twice warned will not give over, contend not with him: but commit all to God, that His will may be done, and His name honoured in all His servants, Who knoweth well how to turn evil unto good.
​Endeavour to be patient in bearing with the defects and infirmities of others, of what sort soever they be; for that thyself also hast many failings which must be borne with by others.
If thou canst not make thyself such an one as thou wouldest, how canst thou expect to have another in all things to thy liking?
We are desirous to have others perfect, and yet we amend not our own faults.
3. We will have others severely corrected, and will not be corrected ourselves.
The large liberty of others displeaseth us; and yet we will not have our own desires denied us.
We will have others kept under by strict laws; but in no sort will we ourselves be restrained.
And thus it appeareth, how seldom we weigh our neighbour in the same balance with ourselves.
If all men were perfect, what should we have to suffer of our neighbour for God?
4. But now God hath thus ordered it, that we may learn to bear one another's burdens; for no man is without fault; no man but hath his burden; no man is sufficient of himself; no man is wise enough of himself; but we ought to bear with one another, comfort one another, help, instruct, and admonish one another.
Occasions of adversity soonest discover how great virtue or strength each one hath.
For occasions do not make a man frail, but they shew what he is.
# Of the Imitation of Christ/Book I/Chapter XVII

CHAPTER XVII.
OF LIFE IN RETIREMENT.
HOU must learn to break thine own will in many things if thou wilt have peace and concord with others.
It is no small matter to dwell in a religious community without offence, and to continue faithful even unto death.
Blessed is he that hath there lived well, and ended happily.
If thou wilt stand firm and grow in grace, esteem thyself a pilgrim and stranger upon earth.
Thou must be contented for Christ's sake to be esteemed a fool in this world, if thou desire to lead a holy life.
2. Wearing a dress and tonsure profit little; but change of heart and perfect mortification of the passions, make a truly religious man.
He that seeketh anything else but God, and the salvation of his soul, shall find nothing but tribulation and sorrows.
Neither can he remain long in peace, that laboureth not to be the least, and subject unto all.
3. Thou camest to serve, not to rule. Know that thou wast called to suffer and to labour, and not to spend thy time in idle talk.
Here therefore men are proved as gold in the furnace.
Here no man can stand, unless he humble himself with his whole heart for the love of God.
# Of the Imitation of Christ/Book I/Chapter XV

CHAPTER XV.
OF WORKS OF CHARITY.
OR no worldly thing, nor for the love of any man, is any evil to be done; but, yet, for the welfare of one that standeth in need, a good work is sometimes to be intermitted without any scruple, or even to be changed for a better.
For by doing this, a good work is not lost, but changed into a better.
Without charity the outward work profiteth nothing; but whatsoever is done of charity, be it never so little and contemptible in the sight of the world, it becomes wholly fruitful.
For God weigheth more with how much love a man worketh, than how much he doeth. He doeth much that loveth much.
2. He doeth much that doeth a thing well. He doeth well that serveth the common good, rather than his own will.
Oftentimes a work seemeth to be of charity, but it is a work of the flesh, if natural inclination, self-will, hope of reward, and desire of our own interest are not absent.
3. He that hath true and perfect charity, seeketh himself in nothing; but only desireth in all things that the glory of God should be exalted.
He also envieth none, because he seeketh no private good, neither doth he rejoice in himself, but ​wisheth above all things to be made happy in the enjoyment of God.
He attributeth nothing that is good to any man, but wholly referreth it unto God, from Whom as from their fountain all things proceed; in Whom finally all the Saints do rest as in their highest fruition.
He that hath but one spark of true charity, will certainly discern that all earthly things are full of vanity.
# Nicene and Post-Nicene Fathers: Series II/Volume VI/The Letters of St. Jerome/Letter 26

Letter XXVI. To Marcella.
An explanation of certain Hebrew words which have been left untranslated in the versions. The words are Alleluia, Amen, Maran atha. Written at Rome 384 a.d.
# Nicene and Post-Nicene Fathers: Series II/Volume VI/The Letters of St. Jerome/Letter 19

Letter XIX. From Pope Damasus.
A letter from Damasus to Jerome, in which he asks for an explanation of the word “Hosanna” (a.d. 383).
# Nicene and Post-Nicene Fathers: Series II/Volume VI/The Letters of St. Jerome/Letter 20

Letter XX. To Pope Damasus.
Jerome’s reply to the foregoing. Exposing the error of Hilary of Poitiers, who supposed the expression to signify “redemption of the house of David,” he goes on to show that in the gospels it is a quotation from Psa. cxviii. 25 and that its true meaning is “save now” (so A.V.). “Let us,” he writes, “leave the streamlets of conjecture and return to the fountain-head. It is from the Hebrew writings that the truth is to be drawn.” Written at Rome a.d. 383.
# Nicene and Post-Nicene Fathers: Series II/Volume VI/The Letters of St. Jerome/Letter 21

Letter XXI. To Damasus
In this letter Jerome, at the request of Damasus, gives a minutely detailed explanation of the parable of the prodigal son.
# Nicene and Post-Nicene Fathers: Series II/Volume VI/The Letters of St. Jerome/Letter 2

Letter II. To Theodosius and the Rest of the Anchorites.
Written from Antioch, 374 a.d., while Jerome was still in doubt as to his future course. Theodosius appears to have been the head of the solitaries in the Syrian Desert.
How I long to be a member of your company, and with uplifting of all my powers to embrace your admirable community! Though, indeed, these poor eyes are not worthy to look upon it. Oh! that I could behold the desert, lovelier to me than any city! Oh! that I could see those lonely spots made into a paradise by the saints that throng them! But since my sins prevent me from thrusting into your blessed company a head laden with every transgression, I adjure you (and I know that you can do it) by your prayers to deliver me from the darkness of this world. I spoke of this when I was with you, and now in writing to you I repeat anew the same request; for all the energy of my mind is devoted to this one object. It rests with you to give effect to my resolve. I have the will but not the power; this last can only come in answer to your prayers. For my part, I am like a sick sheep astray from the flock. Unless the good Shepherd shall place me on his shoulders and carry me back to the fold, my steps will totter, and in the very effort of rising I shall find my feet give way. I am the prodigal son who although I have squandered all the portion entrusted to me by my father, have not yet bowed the knee in submission to him; not yet have I commenced to put away from me the allurements of my former excesses. And because it is only a little while since I have begun not so much to abandon my vices as to desire to abandon them, the devil now ensnares me in new toils, he puts new stumbling-blocks in my path, he encompasses me on every side.
The seas around, and all around the main.
I find myself in mid-ocean, unwilling to retreat and unable to advance. It only remains that your prayers should win for me the gale of the Holy Spirit to waft me to the haven upon the desired shore.

## Footnotes

* ↑ Luke xv. 3–5.
* ↑ Luke xv. 11–32.
* ↑ Virg. A. v. 9.
# Nicene and Post-Nicene Fathers: Series II/Volume VI/The Letters of St. Jerome/Letter 25

Letter XXV. To Marcella.
An explanation of the ten names given to God in the Hebrew Scriptures. The ten names are El, Elohim, Sabaôth, Eliôn, Asher yeheyeh (Ex. iii. 14), Adonai, Jah, the tetragram JHVH, and Shaddai. Written at Rome 384 a.d.
# Of Clemency

From: L. Annaeus Seneca, Minor Dialogs Together with the Dialog "On Clemency"; Translated by Aubrey Stewart. Bohn's Classical Library Edition; London, George Bell and Sons, 1900; Scanned and digitized by Google from a copy maintained by the University of Virginia.
Of Clemency
* Book I
* Book II
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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# Of Bronze—and Blaze—

Of Bronze — and Blaze — The North — Tonight — So adequate — it forms — So preconcerted with itself — So distant — to alarms — An Unconcern so sovereign To Universe, or me — Infects my simple spirit With Taints of Majesty — Till I take vaster attitudes — And strut upon my stem — Disdaining Men, and Oxygen, For Arrogance of them —
My Splendors, are Menagerie — But their Competeless Show Will entertain the Centuries When I, am long ago, An Island in dishonored Grass — Whom none but Beetles — know.
# Of Englishe Dogges

Of Englishe Dogges, the diuersities, the names, the natures, and the properties.
A Short Treatise written in latine by Iohannes Caius of late memorie, Doctor of Phisicke in the Uniuersitie of Cambridge,
And newly drawne into Englishe by Abraham Fleming Student.
Natura etiam in brutis vim ostendit suam.
Seene and allowed.
¶ Imprinted at London by Rychard Johnes, and are to be solde ouer against S. Sepulchres Church without Newgate.
1576.
¶ A Prosopopoicall speache
of the Booke.
SOme tell of starres th'influence straunge,
Some tell of byrdes which flie in th'ayre,
Some tell of beastes on land which raunge,
Some tell of fishe in riuers fayre,
Some tell of serpentes sundry sortes,
Some tell of plantes the full effect,
Of English dogges I sound reportes,
Their names and natures I detect,
My forhed is but baulde and bare:
But yet my bod'ys beutifull,
For pleasaunt flowres in me there are,
And not so fyne as plentifull;
And though my garden plot so greene,
Of dogges receaue the trampling feete,
Yet is it swept and kept full cleene,
So that it yeelds a sauour sweete.
Ab.Fle.
PUBLISHER'S NOTICE.
The following pages are a reprint, line for line, even error for error, of the earliest book on dogs in the English language. We have not attempted to reproduce the whole of the work in fac-simile, as the original is printed in old English black letter, and it would, therefore, have been tedious to the general reader; but the arrangement and general character have been carefully preserved throughout, and the title page is an exact copy, taken by photography, of the one to the book in the British Museum.
May, 1880.
* Dedication
* To the well disposed Reader
* The first Section of this discourse
* The seconde Section of this discourse
* The thirde Section of this abridgement
* The fourth Section of this discourse
* The fifth Section of this treatise
* A Supplement or Addition
* An Alphabeticall Index
* Faultes escaped
LONDON:
PRINTED BY A. BRADLEY, 170, STRAND, W C.
1850.
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/Sulpitius Severus/Doubtful Letters/Letter II/Chapter XIII

Chapter XIII.
But perhaps you say, “Why did not the Apostles enjoin these things on virgins?” Because they did not think that necessary, lest such an exhortation, if given to them, might rather seem an insult than a means of edification. Nor, in fact, would they have believed that virgins could ever proceed to such an extreme of hardihood, as to claim for themselves carnal and worldly ornaments, not permitted even to married women. Undoubtedly, the virgin ought to adorn and array herself; for how can she be able to please her betrothed, if she does not come forth in a neat and ornamental form? Let her be adorned by all means, but let her ornaments be of an internal and spiritual kind, and not of a carnal nature; for God desires in her a beauty not of the body, but of the soul. Do thou, therefore, who desirest that thy soul
should be loved and dwelt in by God, array it with all diligence, and adorn it with spiritual garments. Let nothing unbecoming, nothing repulsive, be seen in it. Let it shine with the gold of righteousness, and gleam with the gems of holiness, and glitter with the most precious pearl of purity; instead of fine linen and silk, let it be arrayed in the robe of mercifulness and piety, according to what is written, “Put ye on, therefore, as the elect of God, holy and beloved bowels of mercy, kindness, humility,” and so forth. And let the virgin not ask for the beauty due to ceruse, or any other pigment, but let her have the brightness of innocence and simplicity, the rosy hue of modesty, and the purple glow of honorable shamefacedness. Let her be washed with the nitre of heavenly doctrine, and purified by all spiritual lavements. Let no stain of malice or sin be left in her. And lest, at any time, she should give forth the evil odor of sin, let her be imbued, through and through, with the most pleasant ointment of wisdom and knowledge.

## Footnotes

* ↑ Col. iii. 12.
* ↑ “cerussæ”: white lead, used by women to whiten their skins.
* ↑ “lomentis”: a mixture of bean-meal and rice, used as a lotion to preserve the smoothness of the skin.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/Sulpitius Severus/Doubtful Letters/Letter II/Chapter XVII

Chapter XVII.
Avoid words of contention and causes of animosity: flee also from all occasions of discord and strife. For if, according to the doctrine of the Apostle “the servant of the Lord must not strive,” how much more does this become the handmaid of the Lord, whose mind ought to be more gentle, as her sex is more bashful and retiring. Restrain thy tongue from evil speaking, and put the bridle of the law upon thy mouth; so that you shall speak, if you speak at all, only when it would be a sin to be silent. Beware lest you utter anything which might be justly found fault with. A word once spoken is like a stone which has been thrown: wherefore it should be long thought over before it is uttered. Blessed, assuredly, are the lips, which never utter what they would wish to recall. The talk of a chaste mind ought itself also to be chaste, such as may always rather edify than injure the hearers, according to that commandment of the Apostle when he says, “Let no corrupt communications proceed out of your mouth, but that which is good for the edification of faith, that it may convey grace to them that hear.” Precious to God is that tongue which knows not to form words except about divine things, and holy is that mouth from which heavenly utterances continually flow forth. Put down by the authority of Scripture calumniators of those who are absent, as being evil-minded persons, because the prophet mentions this also as among the virtues of a perfect man, if, in the presence of the righteous an evil-minded man, who brings forward things against his neighbor which cannot be proved, is brought down to nothing. For it is not lawful for you patiently to listen to evil-speaking against another, inasmuch as you would not wish that to be done by others when directed against yourself. Certainly, everything is unrighteous which goes against the Gospel of Christ, and that is the case, if you quietly permit anything to be done to another, which you would feel painful, if done by any one to yourself. Accustom your tongue always to speak about those who are good, and lend your ears rather to listen to the praises of good men than to the condemnation of such as are wicked. Take heed that all the good actions you perform are done for the sake of God, knowing that for every such deed you will only receive a reward, so far as you have done it out of regard to his fear and love. Study rather to be holy than to appear so, because it is of no avail to be reckoned what you are not; and the guilt of a twofold sin is contracted when you do not have what you are credited with having, and when you pretend to possess what you do not possess.

## Footnotes

* ↑ 2 Tim. ii. 24.
* ↑ Eph. iv. 29.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/Sulpitius Severus/Doubtful Letters/Letter II/Chapter XII

Chapter XII.
O Virgin, maintain thy purpose which is destined for a great reward. Eminent with the Lord is the virtue of virginity and purity, if it be not disfigured by other kinds of lapses into sins and wickedness. Realize your state, realize your position, realize your purpose. You are called the bride of Christ; see that you commit no act which is unworthy of him to whom you profess to be betrothed. He will quickly write a bill of divorcement, if he perceive in you even one act of unfaithfulness. Accordingly, whosoever receives those gifts which, as an earnest, are bestowed in the case of human betrothals, immediately begins earnestly and diligently to enquire of domestics, intimates, and friends, what is the character of the young man, what he especially loves, what he receives, in what style he lives, what habits he practices, what luxuries he indulges in, and in what pursuits he finds his chief pleasure and delight. And when she has learned these things, she so conducts herself, in all respects, that her service, her cheerfulness, her diligence, and her whole mode of life, may be in harmony with the character of her betrothed. And do thou, who hast Christ as thy bridegroom, enquire from the domestics and intimates of that bridegroom of thine what is his character; yes, do thou zealously and skillfully enquire in what things he specially delights, what sort of arrangement he loves in thy dress, and what kind of adornment he desires. Let his most intimate associate Peter tell thee, who does not allow personal adorning even to married women, as he has written in his epistle, “Let wives, in like manner, be subject to their own husbands, so that, if any believe not the word, they may, without the word, be won over by the conduct of their wives, contemplating their chaste behavior in the fear of God; and let theirs not be an outward adornment of the hair, or the putting on of gold, or elegance in the apparel which is adopted, but let there be the hidden man of the heart in the stainlessness of a peaceful and modest spirit, which is in the sight of God of great price.” Let another apostle also tell thee, the blessed Paul, who, writing to Timothy, gives his approval to the same things in regard to the conduct of believing women: “Let wives in like manner adorn themselves with the ornament of a habit of modesty and sobriety, not with curled hair, or gold, or pearls, or costly array, but as becomes women that profess chastity, with good and upright behavior.”

## Footnotes

* ↑ 1 Pet. iii. 1. ff.
* ↑ “incorruptibilitate.”
* ↑ 1 Tim. ii. 9, 10; chastity is here unwarrantably read in place of godliness.