OpenLLM-France/wikimedia huggingface dataset:
# On the Sublime and Beautiful/Part II/Chapter 3

TO make anything very terrible, obscurity seems in general to be necessary. When we know the full extent of any danger, when we can accustom our eyes to it, a great deal of the apprehension vanishes. Every one will be sensible of this, who considers how greatly night adds to our dread, in all cases of danger, and how much the notions of ghosts and goblins, of which none can form clear ideas, affect minds which give credit to the popular tales concerning such sorts of beings. Those despotic governments, which are founded on the passions of men, and principally upon the passion of fear, keep their chief as much as may be from the public eye. The policy has been the same in many cases of religion. Almost all the heathen temples were dark. Even in the barbarous temples of the Americans at this day, they keep their idol in a dark part of the hut, which is consecrated to his worship. For this purpose too the Druids performed all their ceremonies in the bosom of the darkest woods, and in the shade of the oldest and most spreading oaks. No person seems better to have understood the secret of heightening, or of setting terrible things, if I may use the expression, in their strongest light, by the force of a judicious obscurity, than Milton. His description of Death in the second book is admirably studied; it is astonishing with what a gloomy pomp, with what a significant and expressive uncertainty of strokes and colouring, he has finished the portrait of the king of terrors: &#151;The other shape, If shape it might be called that shape had none Distinguishable, in member, joint, or limb; Or substance might be called that shadow seemed; For each seemed either; black he stood as night; Fierce as ten furies; terrible as hell; And shook a deadly dart. What seemed his head The likeness of a kingly crown had on. In this description all is dark, uncertain, confused, terrible, and sublime to the last degree.

## Notes

* ↑ Part IV. sect. 14&#150;16.
# On the Sublime and Beautiful/Part II/Chapter 8

GREATNESS of dimension is a powerful cause of the sublime. This is too evident, and the observation too common, to need any illustration: it is not so common to consider in what ways greatness of dimension, vastness of extent or quantity, has the most striking effect. For certainly, there are ways and modes, wherein the same quantity of extension shall produce greater effects than it is found to do in others. Extension is either in length, height, or depth. Of these the length strikes least; an hundred yards of even ground will never work such an effect as a tower an hundred yards high, or a rock or mountain of that altitude. I am apt to imagine likewise, that height is less grand than depth; and that we are more struck at looking down from a precipice, than looking up at an object of equal height; but of that I am not very positive. A perpendicular has more force in forming the sublime, than an inclined plane; and the effects of a rugged and broken surface seem stronger than where it is smooth and polished. It would carry us out of our way to enter in this place into the cause of these appearances; but certain it is they afford a large and fruitful field of speculation. However, it may not be amiss to add to these remarks upon magnitude, that, as the great extreme of dimension is sublime, so the last extreme of littleness is in some measure sublime likewise: when we attend to the infinite divisibility of matter, when we pursue animal life into these excessively small, and yet organized beings, that escape the nicest inquisition of the sense; when we push our discoveries yet downward, and consider those creatures so many degrees yet smaller, and the still diminishing scale of existence, in tracing which the imagination is lost as well as the sense; we become amazed and confounded at the wonders of minuteness; nor can we distinguish in its effects this extreme of littleness from the vast itself. For division must be infinite as well as addition; because the idea of a perfect unity can no more be arrived at, than that of a complete whole, to which nothing may be added.

## Notes

* ↑ Part IV. sect. 9.
# On the Sublime and Beautiful/Part III/Chapter 1

IT is my design to consider beauty as distinguished from the sublime; and, in the course of the inquiry, to examine how far it is consistent with it. But previous to this, we must take a short review of the opinions already entertained of this quality; which I think are hardly to be reduced to any fixed principles; because men are used to talk of beauty in a figurative manner, that is to say, in a manner extremely uncertain, and indeterminate. By beauty I mean that quality or those qualities in bodies, by which they cause love, or some passion similar to it. I confine this definition to the merely sensible qualities of things, for the sake of preserving the utmost simplicity in a subject, which must always distract us whenever we take in those various causes of sympathy which attach us to any persons or things from secondary considerations, and not from the direct force which they have merely on being viewed. I likewise distinguish love (by which I mean that satisfaction which arises to the mind upon contemplating anything beautiful, of whatsoever nature it may be) from desire or lust; which is an energy of the mind, that hurries us on to the possession of certain objects, that do not affect us as they are beautiful, but by means altogether different. We shall have a strong desire for a woman of no remarkable beauty; whilst the greatest beauty in men or in other animals, though it causes love, yet excites nothing at all of desire. Which shows that beauty, and the passion caused by beauty, which I call love, is different from desire, though desire may sometimes operate along with it; but it is to this latter that we must attribute those violent and tempestuous passions, and the consequent emotions of the body, which attend what is called love in some of its ordinary acceptations, and not to the effects of beauty merely as it is such.
# On the Sublime and Beautiful/Part II/Chapter 4

IT is one thing to make an idea clear, and another to make it affecting to the imagination. If I make a drawing of a palace, or a temple, or a landscape, I present a very clear idea of those objects; but then (allowing for the effect of imitation, which is something) my picture can at most affect only as the palace, temple, or landscape would have affected in the reality. On the other hand, the most lively and spirited verbal description I can give raises a very obscure and imperfect idea of such objects; but then it is in my power to raise a stronger emotion by the description than I could do by the best painting. This experience constantly evinces. The proper manner of conveying the affections of the mind from one to another, is by words; there is a great insufficiency in all other methods of communication; and so far is a clearness of imagery from being absolutely necessary to an influence upon the passions, that they may be considerably operated upon, without presenting any image at all, by certain sounds adapted to that purpose; of which we have a sufficient proof in the acknowledged and powerful effects of instrumental music. In reality, a great clearness helps but little towards affecting the passions, as it is in some sort an enemy to all enthusiasms whatsoever.
# Old Song

* Search for titles containing or beginning with: "Old Song."
* sister projects: 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.
* An Old Song, a poem by Richard Aldington
* An Old Song, a poem by H. C. Bunner
* The Old Song, a poem by G. K. Chesterton
* An Old Song, a poem by Rudyard Kipling
* The Old Song, a poem by Dora Sigerson Shorter
* An Old Song, a poem by Edward Thomas
* An Old Song, a poem by Ella Wheeler Wilcox
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Against Nestorius/Book V/Chapter 13

Chapter XIII.
Of the longing with which the old patriarchs desired to see the revelation of that mystery.
This mystery then, which was manifested in the flesh and appeared in the world, and was preached to the Gentiles, many of the saints of old longed to see in the flesh, as they foresaw it in the spirit. For “Verily,” saith the Lord, “I say unto you that many prophets and righteous men have desired to see the things which ye see, and have not seen them; and to hear the things which ye hear and have not heard them.” And so the prophet Isaiah says: “O that Thou, Lord, would rend the heavens and come down,” and David too: “O Lord, bow the heavens and come down.” Moses also says: “Show me Thyself that I may see Thee plainly.” No one ever approached nearer to God speaking out of the clouds, and to the very presence of His glory than Moses who received the law. And if no one ever saw more closely into God than he did, why did he ask for a still clearer vision, saying, “Show me Thyself that I may see Thee plainly”? Simply because he prayed that this
might happen which the apostle tells us in almost the same words actually did happen; viz., that the Lord might be openly manifested in the flesh, might openly appear to the world, openly be received up in glory; and that at last the saints might with their very bodily eyes see all those things which with spiritual sight they had foreseen.

## Footnotes

* ↑ S. Matt. xiii. 17.
* ↑ Isa. lxiv. 1.
* ↑ Ps. xcliii. (cxliv.) 5.
* ↑ Exod. xxxiii. 13.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Against Nestorius/Book V/Chapter 15

Chapter XV.
What the prayers of the saints for the coming of Messiah contained; and what was the nature of that longing of theirs.
This then all the saints wished for: for this they prayed. This they longed to see with their eyes in proportion as they were wise in heart and mind. And so the prophet Isaiah says: “O that Thou wouldst rend the heavens and come down.” But Habakkuk too declaring the same thing which the other was wishing for, says: “When the years draw nigh, Thou wilt show Thyself: at the coming of the times Thou wilt be manifested: God will come from Teman,” or “God will come from the south.” David also: “God will clearly come:” and again: “Thou that sittest above the Cherubim, show Thyself.” Some declared His advent which He presented to the world: others prayed for it. Some in different forms but all with equal longing: understanding up to a certain point how great a thing they were praying for, that God dwelling in God, and continuing in the form and bosom of God, might “empty Himself,” and take the form of a servant and submit Himself to endure all the bitterness and insults of the passion, and undergo punishment for His goodness, and what is hardest, and the most disgraceful thing of all, meet with death at the hands of those very persons for whom He would die. All the saints then understanding this up to a certain point—up to a certain point, I say, for how vast it is none can understand—with concordant voice and (so to speak) by mutual consent all prayed for the advent of God: for indeed they knew that the hope of all men lay therein, and that the salvation of all was bound up in this, because no one could loose the prisoners except one who was Himself free from chains: no one could release sinners, save one Himself without sin: for no one can in any case set free anyone, unless he is himself free in that particular, in which another is freed by him. And so when death had passed on all, all were wanting in life, that, dying in Adam, they might live in Christ. For though there were many saints, many elect and even friends of God, yet none could ever of themselves be saved, had they not been saved by the advent of the Lord and His redemption.

## Footnotes

* ↑ Isa. lxiv. 1.
* ↑ Hab. iii. 2, 3, where the Old Latin has “Theman,” and the Vulgate “Austro.”
* ↑ Ps. xlix. (l.) 3; lxxix. (lxxx.) 2.
* ↑ Phil. ii. 7.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Against Nestorius/Book V/Chapter 3

Chapter III.
How this participation in Divinity which the Pelagians and Nestorians attribute to Christ, is common to all holy men.
You say then that Christ should be termed a form which received God (Θεοδόχος), i.e., that He should be revered not for His own sake because He is God, but because He received God within Him. And so in this way you make out that there is no difference between Him and all other holy men: for all holy men have certainly had God within them. For we know well that God was in the patriarchs, and that He spoke in the prophets. In a word we believe that, I do not say apostles and martyrs, but, all the saints and servants of God have within them the Spirit of God, according to this: “Ye are the temple of the living God: as God said, For I will dwell in them.” And again: “Know ye not that ye are the temple of God, and the Spirit of God dwelleth in you?” And thus we are all receivers of God (Θεοδόχοι); and in this way you say that all the saints are only like Christ, and equal to God. But away with such a wicked and abominable heresy as that the Creator should be compared to His creatures, the Lord to His servants, the God of things earthly and heavenly, to earthly frailty: and out of His very kindnesses this wrong be done to Him; viz., that He who honours man by dwelling in him should therefore be said to be only the same as man.

## Footnotes

* ↑ 2 Cor. vi. 16.
* ↑ 1 Cor. iii. 16.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Against Nestorius/Book V/Chapter 2

Chapter II.
That the doctrine of Nestorius is closely connected with the error of the Pelagians.
You say then that Christ was born a mere man. But certainly this was asserted by that wicked heresy of Pelagius, as we clearly showed in the first book; viz., that Christ was born a mere man. You add besides, that Jesus Christ the Lord of all should be termed a form that received God (Θεοδόχος), i.e., not God, but the receiver of God, so that your view is that He is to be honoured not for His own sake because He is God, but because He receives God into Himself. But clearly this also was asserted by that heresy of which I spoke before; viz., that Christ was not to be worshipped for His own sake because He was God, but because owing to His good and pious actions He won this; viz., to have God dwelling in Him. You see then that you are belching out the poison of Pelagianism, and hissing with the very spirit of Pelagianism. Whence it comes that you seem rather to have been already judged, than to have now to undergo judgment, for since your error is one and the same, you must be believed to fall under the same condemnation: not to mention for the present that you compare the Lord to a statue of the Emperor, and break out into such wicked and blasphemous impieties that you seem in this madness of yours to surpass even Pelagius himself, who surpassed almost every one else in impiety.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Against Nestorius/Book V/Chapter 14

Chapter XIV.
He refutes the wicked and blasphemous notion of the heretics who said that God dwelt and spoke in Christ as in an instrument or a statue.
Otherwise, as the heretics say, God would be in the Lord Jesus Christ as in a statue or in an instrument, i.e., He would dwell as it were in a man and speak as it were through a man, and it would not be He who dwelt and spoke as God of Himself and in His own body: and certainly He had already thus dwelt in the saints and spoken in the persons of the saints. In those men too, of whom I spoke above, who had prayed for His advent, He had thus dwelt and spoken. And what need was there for all these to ask for what they already possessed, if they were seeking for what they had previously received? Or why should they long to see with their eyes what they were keeping in their hearts, especially as it is better for a man to have the same thing within himself than to see it outside? Or if God was to dwell in Christ in the same way as in all the saints, why should all the saints long to see Christ rather than themselves? And if they were only to see the same thing in Jesus Christ, which they themselves possessed, why should they not much rather prefer to have this in themselves than to see it in another? But you are wrong, you wretched madman, “not understanding,” as the Apostle says, “what you say and whereof you affirm”: for all the prophets and all the saints received from God some portion of the Divine Spirit as they were able to bear it. But in Christ “all the fulness of the Godhead” dwelt and “dwells bodily.” And therefore they all fall far short of His fulness, from whose fulness they receive something: for the fact that they are filled is the gift of Christ: because they would all certainly be empty, were He not the fulness of all.

## Footnotes

* ↑ 1 Tim. i. 7.
# On the Vital Principle

CONTENTS
* Front page
* Preface
* Introduction
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# On the View of Delphi

* On the View of Delphi, in The Edinburgh Magazine And Literary Miscellany Volume 11, 1822.
* As: The View from Castri, in The Siege of Valencia; The Last Constantine: with Other Poems, 1823.
# On the Virginity of the Virgin Mary & Johanna Southcott

* information about this edition.
* sister projects: Wikidata item.
From Notebook c.1800-1803 p.6 (N 2). See also: Satiric verses and epigrams.

#### 1st reading:

On the Virginity of the Virgin Mary & Johanna Southcott
Whate'er is done to her she cannot know, And if you'll ask her she will swear it so, Whether 'tis good or evil none's to blame: No one can take the pride, no one the shame.
________________________________________

#### 2nd reading:

On the Virginity of the Virgin Mary & Johanna Southcott
Whateer is done to her she cannot know And if youll ask her she will swear it so Whether tis good or evil none's to blame No one can take the pride no one the shame
________________________________________
* ↑ "Blake Complete Writings", ed. Geoffrey Keynes, pub. OUP 1966/85, p. 418.
* ↑ [tell you del.]
* ↑ "The Complete Poetry & Prose of William Blake", ed. by David V. Erdman, Anchor Books, 1988, p. 501.
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
# On the Trek

Oh, the weary, weary journey on the trek, day after day, With sun above and silent veldt below; And our hearts keep turning homeward to the youngsters far away, And the homestead where the climbing roses grow. Shall we see the flats grow golden with the ripening of the grain? Shall we hear the parrots calling on the bough? Ah! the weary months of marching ere we hear them call again, For we're going on a long job now.
In the drowsy days on escort, riding slowly half asleep, With the endless line of waggons stretching back, While the khaki soldiers travel like a mob of travelling sheep, Plodding silent on the never-ending track, While the constant snap and sniping of the foe you never see Makes you wonder will your turn come -- when and how? As the Mauser ball hums past you like a vicious kind of bee -- Oh! we're going on a long job now.
When the dash and the excitement and the novelty are dead, And you've seen a load of wounded once or twice, Or you've watched your old mate dying, with the vultures overhead -- Well, you wonder if the war is worth the price. And down along the Monaro now they're starting out to shear, I can picture the excitement and the row; But they'll miss me on the Lachlan when they call the roll this year, For we're going on a long job now.
This work is in the public domain in Australia because it was created in Australia and the term of copyright has expired. According to Australian Copyright Council - Duration of Copyright, the following works are public domain:
* published non-government works whose author died before January 1, 1955,
* anonymous or pseudonymous works and photographs published before January 1, 1955, and
* government works published more than 50 years ago (before January 1, 1974).
This work is also in the public domain in the United States because it was first published outside the United States (and not published in the U.S. within 30 days), and it was first published before 1989 without complying with U.S. copyright formalities (renewal and/or copyright notice) and it was in the public domain in Australia on the URAA date (January 1, 1996). This is the combined effect of Australia having joined the Berne Convention in 1928, and of 17 USC 104A with its critical date of January 1, 1996.
Because the Australian copyright term in 1996 was 50 years, the critical date for copyright in the United States under the URAA is January 1, 1946.
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.
Public domainPublic domainfalsefalse
# One year at the Russian court

London: John Lane, page Title
ONE YEAR AT THE RUSSIAN COURT: 1904–1905 BY RENÉE ELTON MAUD
LONDON: JOHN LANE, THE BODLEY HEAD NEW YORK: JOHN LANE COMPANY MCMXVIII
THE EX-EMPRESS ALEXANDRA FEODOROVNA OF RUSSIA WITH THE EX-TZAREVITCH ALEXIS
CONTENTS
PART I
PAGE
PART II
PART III
PART IV
LIST OF ILLUSTRATIONS
facing page
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.
Public domainPublic domainfalsefalse
# On this wondrous sea
### Version 1

Write! Comrade, write!
On this wondrous sea Sailing silently, Ho! Pilot, ho! Knowest thou the shore Where no breakers roar - Where the storm is o'er?
In the peaceful west Many the sails at rest - The anchors fast - Thither I pilot thee - Land Ho! Eternity! Ashore at last!

### Version 2

On this woundrous sea - sailing silently - Ho! Pilot! Ho! Knowest thou the shore Where no breakers roar - Where the storm is o'er?
In the silent West Many - the sails at rest - Then anchors fast. Thither I pilot thee - Land! Ho! Eternity! Ashore at last!
# On this long storm the Rainbow rose—

* "On this long storm the rainbow rose" in Poems (1890)
* "On this long storm the rainbow rose" in The Complete Poems of Emily Dickinson (1924)
# Ohio Oil Company v. Indiana (177 U.S. 212)

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
177 U.S. 212
Ohio Oil Company v. Indiana (177 U.S. 212)
Mr. Justice White 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
# Ohio Oil Company v. Conway (281 U.S. 146)

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
281 U.S. 146
Ohio Oil Company v. Conway
Argued: March 4, 1930. --- Decided: April 14, 1930
Mr. Sidney L. Herold, of Shreveport, La., for appellant.
[Argument of Counsel from pages 147-149 intentionally omitted]
Messrs. W. H. Thompson, of New Orleans, La., Mr. R. L. Benoit, of Shreveport, La., and George S. Guion, of New Orleans, La., for appellee.
Mr. Chief Justice HUGHES 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
# Ohio Oil Company v. Conway (279 U.S. 813)

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
279 U.S. 813
Ohio Oil Company v. Conway
Argued: Feb. 26, 1929. --- Decided: March 5, 1929
Mr. S. L. Herold, of Shreveport, La., for appellant.
Mr. Wood H. Thompson, of New Orleans, La., for appellees.
PER CURIAM.

## 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