OpenLLM-France/wikimedia huggingface dataset:
# The Cloud of Unknowing/Chapter 6

​HERE BEGINNETH THE SIXTH CHAPTER
A short conceit of the work of this book, treated by question.
BUT now thou askest me and sayest, "How shall I think on Himself, and what is He?" and to this I cannot answer thee but thus: "I wot not."
For thou hast brought me with thy question into that same darkness, and into that same cloud of unknowing, that I would thou wert in thyself. For of all other creatures and their works, yea, and of the works of God’s self, may a man through grace have fullhead of knowing, and well he can think of them: but of God Himself can no man think. And therefore I would leave all that thing that I can think, and choose to my love that thing that I cannot think. For why; ​He may well be loved, but not thought. By love may He be gotten and holden; but by thought never. And therefore, although it be good sometime to think of the kindness and the worthiness of God in special, and although it be a light and a part of contemplation: nevertheless yet in this work it shall be cast down and covered with a cloud of forgetting. And thou shalt step above it stalwartly, but listily, with a devout and a pleasing stirring of love, and try for to pierce that darkness above thee. And smite upon that thick cloud of unknowing with a sharp dart of longing love; and go not thence for thing that befalleth.
# The Cloud of Unknowing/Chapter 63

​HERE BEGINNETH THE THREE AND SIXTIETH CHAPTER
Of the powers of a soul in general, and how Memory in special is a principal power, comprehending in it all the other powers and all those things in the which they work.
MEMORY is such a power in itself, that properly to speak and in manner, it worketh not itself. But Reason and Will, they be two working powers, and so is Imagination and Sensuality also. And all these four powers and their works, Memory containeth and comprehendeth in itself. And otherwise it is not said that the Memory worketh, unless such a comprehension be a work.
And therefore it is that I call the powers of a soul, some principal, and ​some secondary. Not because a soul is divisible, for that may not be: but because all those things in the which they work be divisible, and some principal, as be all ghostly things, and some secondary, as be all bodily things. The two principal working powers, Reason and Will, work purely in themselves in all ghostly things, without help of the other two secondary powers. Imagination and Sensuality work beastly in all bodily things, whether they be present or absent, in the body and with the bodily wits. But by them, without help of Reason and of Will, may a soul never come to for to know the virtue and the conditions of bodily creatures, nor the cause of their beings and their makings.
And for this cause is Reason and Will called principal powers, for they work in pure spirit without any manner of bodilyness: and Imagination and Sensuality secondary, for they work in the body with bodily instru​ments, the which be our five wits. Memory is called a principal power, for it containeth in it ghostly not only all the other powers, but thereto all those things in the which they work. See by the proof.
# The Cloud of Unknowing/Chapter 57

​HERE BEGINNETH THE SEVEN AND FIFTIETH CHAPTER
How these young presumptuous disciples misunderstand this other word "up"; and of the deceits that follow thereon.
NO more of these at this time now: but forth of our matter, how that these young presumptuous ghostly disciples misunderstand this other word up.
For if it so be, that they either read, or hear read or spoken, how that men should lift up their hearts unto God, as fast they stare in the stars as if they would be above the moon, and hearken when they shall hear any angel sing out of heaven. These men will sometime with the curiosity of their imagination pierce the planets, and make an hole in the firmament to look in thereat. These men will make ​a God as them list, and clothe Him full richly in clothes, and set Him in a throne far more curiously than ever was He depicted in this earth. These men will make angels in bodily likeness, and set them about each one with diverse minstrelsy, far more curious than ever was any seen or heard in this life. Some of these men the devil will deceive full wonderfully. For he will send a manner of dew, angels' food they ween it be, as it were coming out of the air, and softly and sweetly falling in their mouths; and therefore they have it in custom to sit gaping as they would catch flies. Now truly all this is but deceit, seem it never so holy; for they have in this time full empty souls of any true devotion. Much vanity and falsehood is in their hearts, caused of their curious working. Insomuch, that ofttimes the devil feigneth quaint sounds in their ears, quaint lights and shining in their eyes, and wonderful smells in their noses: and all is but falsehood. ​And yet ween they not so, for them think that they have ensample of Saint Martin of this upward looking and working, that saw by revelation God clad in his mantle amongst His angels, and of Saint Stephen that saw our Lord stand in heaven, and of many other; and of Christ, that ascended bodily to heaven, seen of His disciples. And therefore they say that we should have our eyes up thither. I grant well that in our bodily observance we should lift up our eyes and our hands if we be stirred in spirit. But I say that the work of our spirit shall not be direct neither upwards nor downwards, nor on one side nor on other, nor forward nor backward, as it is of a bodily thing. For why, our work should be ghostly not bodily, nor on a bodily manner wrought.
# The Cloud of Unknowing/Chapter 61

​HERE BEGINNETH THE ONE AND SIXTIETH CHAPTER
That all bodily thing is subject unto ghostly thing, and is ruled thereafter by the course of nature and not contrariwise.
NEVERTHELESS it is needful to lift up our eyes and our hands bodily, as it were unto yon bodily heaven, in the which the elements be fastened. I mean if we be stirred of the work of our spirit, and else not. For all bodily thing is subject unto ghostly thing, and is ruled thereafter, and not contrariwise.
Ensample hereof may be seen by the ascension of our Lord: for when the time appointed was come, that Him liked to wend to His Father bodily in His manhood, the which was never nor never may be absent in His Godhead, then mightily by the virtue of the ​Spirit God, the manhood with the body followed in onehead of person. The visibility of this was most seemly, and most according, to be upward.
This same subjection of the body to the spirit may be in manner verily conceived in the proof of this ghostly work of this book, by them that work therein. For what time that a soul disposeth him effectually to this work, then as fast suddenly, unwitting himself that worketh, the body that peradventure before ere he began was somewhat bent downwards, on one side or on other for ease of the flesh, by virtue of the spirit shall set it upright: following in manner and in likeness bodily the work of the spirit that is made ghostly. And thus it is most seemly to be.
And for this seemliness it is, that a man—the which is the seemliest creature in body that ever God made—is not made crooked to the earthwards, as be all other beasts, but upright to heavenwards. For why? That it ​should figure in likeness bodily the work of the soul ghostly; the which falleth to be upright ghostly, and not crooked ghostly. Take heed that I say upright ghostly, and not bodily. For how should a soul, the which in his nature hath no manner thing of bodilyness, be strained upright bodily? Nay, it may not be.
And therefore be wary that thou conceive not bodily that which is meant ghostly, although it be spoken in bodily words, as be these, up or down, in or out, behind or before, on one side or on other. For although that a thing be never so ghostly in itself, nevertheless yet if it shall be spoken of, since it so is that speech is a bodily work wrought with the tongue, the which is an instrument of the body, it behoveth always be spoken in bodily words. But what thereof? Shall it therefore be taken and conceived bodily? Nay, but ghostly, as it be meant.
# The Cloud of Unknowing/Chapter 62

​HERE BEGINNETH THE TWO AND SIXTIETH CHAPTER
How a man may wit when his ghostly work is beneath him or without him, and when it is even with him or within him, and when it is above him and under his God.
AND for this, that thou shalt be able better to wit how they, shall be conceived ghostly, these words that be spoken bodily, therefore I think to declare to thee the ghostly bemeaning of some words that fall to ghostly working. So that thou mayest wit clearly without error when thy ghostly work is beneath thee and without thee, and when it is within thee and even with thee, and when it is above thee and under thy God.
All manner of bodily thing is without thy soul and beneath it in nature, ​yea! the sun and the moon and all the stars, although they be above thy body, nevertheless yet they be beneath thy soul.
All angels and all souls, although they be confirmed and adorned with grace and with virtues, for the which they be above thee in cleanness, nevertheless, yet they be but even with thee in nature.
Within in thyself in nature be the powers of thy soul: the which be these three principal, Memory, Reason, and Will; and secondary, Imagination and Sensuality.
Above thyself in nature is no manner of thing but only God.
Evermore where thou findest written thyself in ghostliness, then it is understood thy soul, and not thy body. And then all after that thing is on the which the powers of thy soul work, thereafter shall the worthiness and the condition of thy work be deemed; whether it be beneath thee, within thee, or above thee.
# The Cloud of Unknowing/Chapter 65

​HERE BEGINNETH THE FIVE AND SIXTIETH CHAPTER
Of the first secondary power, Imagination by name; and of the works and the obedience of it unto Reason, before sin and after.
IMAGINATION is a power through the which we portray all images of absent and present things, and both it and the thing that it worketh in be contained in the Memory. Before ere man sinned, was Imagination so obedient unto the Reason, to the which it is as it were servant, that it ministered never to it any unordained image of any bodily creature, or any fantasy of any ghostly creature: but now it is not so. For unless it be refrained by the light of grace in the Reason, else it will never cease, sleeping or waking, for to portray ​diverse unordained images of bodily creatures; or else some fantasy, the which is nought else but a bodily conceit of a ghostly thing, or else a ghostly conceit of a bodily thing. And this is evermore feigned and false, and next unto error.
This inobedience of the Imagination may clearly be conceived in them that be newlings turned from the world unto devotion, in the time of their prayer. For before the time be, that the Imagination be in great part refrained by the light of grace in the Reason, as it is in continual meditation of ghostly things—as be their own wretchedness, the passion and the kindness of our Lord God, with many such other—they may in nowise put away the wonderful and the diverse thoughts, fantasies, and images, the which be ministered and printed in their mind by the light of the curiosity of Imagination. And all this inobedience is the pain of the original sin.
# The Cloud of Unknowing/Chapter 59

​HERE BEGINNETH THE NINE AND FIFTIETH CHAPTER
That a man shall not take ensample at the bodily ascension of Christ, for to strain his imagination upwards bodily in the time of prayer: and that time, place, and body, these three should be forgotten in ail ghostly working.
AND if thou say aught touching the ascension of our Lord, for that was done bodily, and for a bodily bemeaning as well as for a ghostly, for both He ascended very God and very man: to this will I answer thee, that He had been dead, and was clad with undeadliness, and so shall we be at the Day of Doom. And then we shall be made so subtle in body and in soul together, that we shall be then as swiftly where us list bodily as we be ​now in our thought ghostly; whether it be up or down, on one side or on other, behind or before, all I hope shall then be alike good, as clerks say. But now thou mayest not come to heaven bodily, but ghostly. And yet it shall be so ghostly, that it shall not be on bodily manner; neither upwards nor downwards, nor on one side nor on other, behind nor before.
And wit well that all those that set them to be ghostly workers, and specially in the work of this book, that although they read "lift up" or "go in," although all that the work of this book be called a stirring, nevertheless yet them behoveth to have a full busy beholding, that this stirring stretch neither up bodily, nor in bodily, nor yet that it be any such stirring as is from one place to another. And although that it be sometime called a rest, nevertheless yet they shall not think that it is any such rest as is any abiding in a place without removing therefrom. For the ​perfection of this work is so pure and so ghostly in itself, that an it be well and truly conceived, it shall be seen far removed from any stirring and from any place.
And it should by some reason rather be called a sudden changing, than any stirring of place. For time, place, and body: these three should be forgotten in all ghostly working. And therefore be wary in this work, that thou take none ensample at the bodily ascension of Christ for to strain thine imagination in the time of thy prayer bodily upwards, as thou wouldest climb above the moon. For it should on nowise be so, ghostly. But if thou shouldest ascend into heaven bodily, as Christ did, then thou mightest take ensample at it: but that may none do but God, as Himself witnesseth, saying: "There is no man that may ascend unto heaven but only He that descended from heaven, and became man for the love of man." And if it were possible, as it on nowise may ​be, yet it should be for abundance of ghostly working only by the might of the spirit, full far from any bodily stressing or straining of our imagination bodily, either up, or in, on one side, or on other. And therefore let be such falsehood: it should not be so.
# The Death and Burial of Cock Robin

* related portals: Cock Robin and Jenny Wren.
* sister projects: Wikipedia article, Commons category, quotes, taxonomy, Wikidata item.
Also called by its first line, Who Killed Cock-Robin?
* "Who did kill Cock Robbin" in Tommy Thumb's Pretty Song Book by Nurse Lovechild (1744)
* "An Elegy on the Death and Burial of Cock Robin" (1820)
* "The Death of Cock Robin" (c. 1870)
* "The Death of Poor Cock Robin" (1871)
* "Who Killed Cock-Robin?" in A Book of Nursery Songs and Rhymes by Sabine Baring-Gould (1895)
# The Death of Bryant

"How was it then with Nature when the soul"
* Edmund Clarence Stedman (1897), "The Death of Bryant" in Poems, now first collected.
* Edmund Clarence Stedman (1908), "The Death of Bryant" in The poems of Edmund Clarence Stedman.
# The Death of Ivan Ilych

* information about this edition.
* sister projects: Wikipedia article, Commons category, quotes, Wikidata item.

## Chapters

* I
* II
* III
* IV
* V
* VI
* VII
* VIII
* IX
* X
* XI
* XII
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# The Death of Huss

* related authors: Jan Hus.
* sister projects: Wikidata item.
In the streets of Constance was heard the shout, “Masters! bring the arch-heretic out!” The stake had been planted, the faggots spread, And the tongues of the torches flickered red. “Huss to the flames!” they fiercely cried: Then the gate of the Convent opened wide. Into the sun from the dark he came, His face as fixed as a face in a frame. His arms were pinioned, but you could see, By the smile round his mouth, that his soul was free; And his eye with a strange bright glow was lit, Like a star just before the dawn quencheth it. To the pyre the crowd a pathway made, And he walked along it with no man's aid; Steadily on to the place he trod, Commending aloud his soul to God. Aloud he prayed, though they mocked his prayer: He was the only thing tranquil there. But, seeing the faggots, he quickened pace, As we do when we see the loved one's face. “Now, now, let the torch in the resin flare, Till my books and body be ashes and air! But the spirit of both shall return to men, As dew that rises descends again.” From the back of the crowd where the women wept, And the children whispered, a peasant stepped. A goodly faggot was on his back, Brittle and sere, from last year's stack; And he placed it carefully where the torch Was sure to lick and the flame to scorch. “Why bring you fresh fuel, friend? Here are sticks To burn up a score of heretics.” Answered the peasant, “Because this year, My hearth will be cold, for is firewood dear; And Heaven be witness I pay my toll, And burn your body to save my soul.” Huss gazed at the peasant, he gazed at the pile, Then over his features there stole a smile. “O Sancta Simplicitas! By God's troth, This faggot of yours may save us both, And He who judgeth perchance prefer To the victim the executioner!” page 38 Then unto the stake was he tightly tied, And the torches were lowered and thrust inside. You could hear the twigs crackle and sputter the flesh, Then “Sancta Simplicitas!” moaned afresh. 'Twas the last men heard of the words he spoke, Ere to Heaven his soul went up with the smoke.
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
# The Death and Dying Words of Poor Mailie

* "The Death and Dying Words of Poor Mailie", in The Beauties of Burn's Poems (1819), a chapbook printed in Falkirk
* "The Death and Dying Words of Poor Mailie, the Author's only pet Yowe", in The Poetical Works of Robert Burns (1887), edited by Alexander Smith
# The Death of Cock Robin

LONDON:—T. GOODE, CLERKENWELL GREEN
DEATH OF COCK ROBIN.
Who kill'd Cock Robin? I, says the Sparrow, With my bow and arrow, I killed Cock Robin.
Who saw him die? I, says the fly. With my little eye I saw him die.
​Who caught his blood? I, says the fish, With my little dish, I caught his blood.
Who made his shroud I, says the Beetle, With my little needle, I made his shroud.
​Who'll dig his grave? I, says the Owl, With my spade and shovel, I'll dig his grave.
Who'll be the Clerk? I, says the Lark, If it's not in the dark, I'll be the Clerk.
​Who'll be the chief mourner? I, says the Dove, For I mourn for my love, I'll be the chief mourner.
Who'll sing a psalm? I, says the Thrush, As he sat in a bush, I'll sing a psalm.
​Who'll be the Parson? I, says the Rook, With my little book, I'll be the Parson.
Who'll carry the link? I says the Linnet, I'll fetch it in a minute, And I'll carry the link.
​Who'll carry him to the grave? I, says the Kite, If it's not in the night, I'll carry him to the grave.
Who'll toll the bell? I, says the Bull, Because I can pull, So, Cock Robin farewell.
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
# The Condor/Volume 1/Number 2/California Clapper Rail in Alameda Co.

​California Clapper Rail in Alameda Co. It would be a wise move for the Supervisors of Alameda county to declare a closed season, or two successive closed seasons, on Rail. This is the only means of preventing this fine bird, now almost absent from our marshes, from becoming annihilated. The abundance of bird after two closed seasons several years ago demonstrated the wisdom of such a law. All the sportsmen I have spoken to on this subject are heartily in favor of a closed or much shortened open season. Time, trouble and boat hire are now wasted and even the dog doesn't see any sport in returning empty-handed after a tramp through the salt grass and sticky mud.D. A. Cohen, Alameda, Cal.
# The Condor/Volume 1/Number 2/Early Bird Arrivals for 1899

​Early Bird Arrivals for 1899. Violet-green Swallow (Tachycineta thalassina.) Observed Dec. 3, 1898. I thought this a rather unusual date to see a number of Swallows which I took to be this species, flying about in a violent rain and windstorm at Point Reyes Station, Cal.
Mountain Bluebird (Sialia arctica.). Feb. 5, 1899. At Pinole, Contra Costa Co., Cal. I met with a large flock of these birds scattered all through a small valley of freshly-plowed ground. They were there by hundreds and any number ​could have been secured. When met with they were feeding in precisely the manner of a Sparrow Hawk; they would pause fluttering in one spot, suddenly swooping down on some insect and immediately resume another position as before, always facing a strong wind which was blowing at the time.T. E. Slevin, San Francisco, Cal.
# The Condor/Volume 1/Number 2/Early Hummingbirds' Nesting

Early Hummingbirds' Nesting.
With accustomed regularity the hummingbirds are found nesting in California soon after the dawn of the New Year. The severity or mildness of the winters affect them not at all and a walk in January will usually disclose one or more of the tiny creatures buzzing about the cypress trees where the early nests are more often placed. Mr. Walter E. Bryant records the first nest and eggs of C. anna for 1899, at Santa Rosa, Cal. January 28. On February 12 I collected a nest of two eggs near Mt. View, Santa Clara, Cal., in which incubation was well begun. The nest was in a cypress tree, built on a twig rather close to the trunk.C. Barlow, Santa Clara, Cal.
# The Condor/Volume 1/Number 2/American Crossbills in Alameda Co., Cal.

​American Crossbills in Alameda Co., Cal. For many years I have been on the watch for the Crossbill in this part of the San Francisco Bay region, having seen them on several trips in Santa Cruz and Monterey counties. The former county lies along the ocean shore and in an air line from this locality, so I have naturally expected to some day see a few stragglers appear. In the first part of January of this year, at daylight on two or three occasions I noticed a flock of thick-set, quick-flying, piping birds leave the tops of some tall gum trees on the place and fly away. One morning I saw them fly to the top of some tall poplars, where I went to make out the species if possible. I saw at once that they were Crossbills and were feeding on the buds. Later in the day they flew to a large gum tree beside the house, where, after some delay, I made them out with the glass and soon secured one. Another was shot from the top of a Monterey cypress where they had gone to feed on the seeds of the cones, as I found later, on skinning them. Of the two birds shot on Jan. 26, 1899 one was in a greenish-red plumage showing a juvenile and was very fat with the crop full of soft seeds of the cypress and eucalyptus. The other male was of a rich golden-green plumage, flecked with cherry-red, showing an immature bird. On Jan. 30, 1899 a male was found dead under the big gum tree, and which must have been wounded by a long shot taken at the flock in the top of the tall trees and died on the cold night of the 30th. This was a male in adult plumage of a purplish-red with a few yellowish and gray feathers showing in the throat. The body of this bird was very thin. The weather becoming milder in a day or so the Crossbills disappeared, no doubt for their breeding grounds in the pine forests. I saw them in pairs in January at Pacific Grove where they could be heard in the pine-tops feeding on the seeds of the cones. This was on the edge of a small pond back in the forest. I have seen them come to the water's edge to drink. So far as I can find data this is their first appearance in Alameda Co. and I should be pleased to hear from anyone in the state who has observed them.W. Otto Emerson, Haywards, Cal.