OpenLLM-France/wikimedia huggingface dataset:
# The Cloud of Unknowing/Chapter 38

​HERE BEGINNETH THE EIGHT AND THIRTIETH CHAPTER
How and why that short prayer pierceth heaven.
AND why pierceth it heaven, this little short prayer of one little syllable? Surely because it is prayed with a full spirit, in the height and in the deepness, in the length and in the breadth of his spirit that prayeth it. In the height it is, for it is with all the might of the spirit. In the deepness it is, for in this little syllable be contained all the wits of the spirit. In the length it is, for might it ever feel as it feeleth, ever would it cry as it cryeth. In the breadth it is, for it willeth the same to all other that it willeth to itself.
In this time it is that a soul hath ​comprehended after the lesson of Saint Paul with all saints—not fully, but in manner and in part, as it is according unto this work—which is the length and the breadth, the height and the deepness of everlasting and all-lovely, almighty, and all-witting God. The everlastingness of God is His length. His love is His breadth. His might is His height. And His wisdom is His deepness. No wonder though a soul that is thus nigh conformed by grace to the image and the likeness of God his maker, be soon heard of God! Yea, though it be a full sinful soul, the which is to God as it were an enemy; an he might through grace come for to cry such a little syllable in the height and the deepness, the length and the breadth of his spirit, yet he should for the hideous noise of his cry be always heard and helped of God.
See by ensample. He that is thy deadly enemy, an thou hear him so afraid that he cry in the height of his spirit this little word "fire," or this ​word "out"; yet without any beholding to him for he is thine enemy, but for pure pity in thine heart stirred and raised with the dolefulness of this cry, thou risest up—yea, though it be about midwinter's night—and helpest him to slack his fire, or for to still him and rest him in his distress. Oh, Lord! since a man may be made so merciful in grace, to have so much mercy and so much pity of his enemy, notwithstanding his enmity, what pity and what mercy shall God have then of a ghostly cry in soul, made and wrought in the height and the deepness, the length and the breadth of his spirit; the which hath all by nature that man hath by grace? And much more, surely without comparison, much more mercy will He have; since it is, that that thing that is so had by nature is nearer to an eternal thing than that which is had by grace.
# The Cloud of Unknowing/Chapter 3

​HERE BEGINNETH THE THIRD CHAPTER
How the work of this book shall be wrought , and of the worthiness of it before all other works.
LIFT up thine heart unto God with a meek stirring of love; and mean Himself, and none of His goods. And thereto, look thee loath to think on aught but Himself. So that nought work in thy wit, nor in thy will, but only Himself. And do that in thee is to forget all the creatures that ever God made and the works of them; so that thy thought nor thy desire be not directed nor stretched to any of them, neither in general nor in special, but let them be, and take no heed to them. This is the work of the soul that most pleaseth God. All saints and angels have joy of this work, and hasten them ​to help it in all their might. All fiends be furious when thou thus dost, and try for to defeat it in all that they can. All men living in earth be wonderfully holpen of this work, thou wottest not how. Yea, the souls in purgatory be eased of their pain by virtue of this work. Thyself art cleansed and made virtuous by no work so much. And yet it is the lightest work of all, when a soul is helped with grace in sensible list, and soonest done. But else it is hard, and wonderful to thee for to do.
Let not, therefore, but travail therein till thou feel list. For at the first time when thou dost it, thou findest but a darkness; and as it were a cloud of unknowing, thou knowest not what, saving that thou feelest in thy will a naked intent unto God. This darkness and this cloud is, howsoever thou dost, betwixt thee and thy God, and letteth thee that thou mayest neither see Him clearly by light of understanding in thy reason, nor feel Him in sweetness of love in thine affection. ​And therefore shape thee to bide in this darkness as long as thou mayest, evermore crying after Him that thou lovest. For if ever thou shalt feel Him or see Him, as it may be here, it behoveth always to be in this cloud in this darkness. And if thou wilt busily travail as I bid thee, I trust in His mercy that thou shalt come thereto.
# The Cloud of Unknowing/Chapter 30

​HERE BEGINNETH THE THIRTIETH CHAPTER
Who should blame and condemn other men's defaults.
BUT I pray thee, of whom shall men's deeds be judged?
Surely of them that have power, and cure of their souls: either given openly by the statute and the ordinance of Holy Church, or else privily in spirit at the special stirring of the Holy Ghost in perfect charity. Each man beware, that he presume not to take upon him to blame and condemn other men's defaults, but if he feel verily
that he be stirred of the Holy Ghost within in his work; for else may he full lightly err in his dooms. And therefore beware: judge thyself as thee list betwixt thee and thy God or thy ghostly father, and let other men alone.
# The Cloud of Unknowing/Chapter 31

​HERE BEGINNETH THE ONE AND THIRTIETH CHAPTER
How a man should have him in beginning of this work against all thoughts and stirrings of sin.
AND from the time that thou feelest that thou hast done that in thee is, lawfully to amend thee at the doom of Holy Church, then shalt thou set thee sharply to work in this work. And then if it so be that thy foredone special deeds will always press in thy remembrance betwixt thee and thy God, or any new thought or stirring of any sin either, thou shalt stalwartly step above them with a fervent stirring of love, and tread them down under thy feet. And try to cover them with a thick cloud of forgetting, as they never had been done in this life of thee ​nor of other man either. And if they oft rise, oft put them down: and shortly to say, as oft as they rise, as oft put them down. And if thee think that the travail be great, thou mayest seek arts and wiles and privy subtleties of ghostly devices to put them away: the which subtleties be better learned of God by the proof than of any man in this life.
# The Cloud of Unknowing/Chapter 33

​HERE BEGINNETH THE THREE AND THIRTIETH CHAPTER
That in this work a soul is cleansed both of his special sins and of the pain of them, and yet how there is no perfect rest in this life.
MORE devices tell I thee not at this time; for an thou have grace to feel the proof of these, I trow that thou shalt know better to learn me than I thee. For although it should be thus, truly yet me think that I am full far therefrom. And therefore I pray thee help me, and do thou for thee and for me.
Do on then, and travail fast awhile, I pray thee, and suffer meekly the pain if thou mayest not soon win to these arts. For truly it is thy purgatory, and then when thy pain is all ​passed and thy devices be given of God, and graciously gotten in custom; then it is no doubt to me that thou art cleansed not only of sin, but also of the pain of sin. I mean, of the pain of thy special foredone sins, and not of the pain of the original sin. For that pain shall always last on thee to thy death day, be thou never so busy. Nevertheless, it shall but little provoke thee, in comparison of this pain of thy special sins; and yet shalt thou not be without great travail. For out of this original sin will all day spring new and fresh stirrings of sin: the which thee behoveth all day to smite down, and be busy to shear away with a sharp double-edged dreadful sword of discretion. And hereby mayest thou see and learn, that there is no soothfast security, nor yet no true rest in this life.
Nevertheless, herefore shalt thou not go back, nor yet be overfeared of thy failing. For an it so be that thou mayest have grace to destroy the pain ​of thine foredone special deeds, in the manner before said—or better if thou better mayest—sure be thou, that the pain of the original sin, or else the new stirrings of sin that be to come, shall but right little be able to provoke thee.
# The Cloud of Unknowing/Chapter 35

​HERE BEGINNETH THE FIVE AND THIRTIETH CHAPTER
Of three means in the which a contemplative prentice should be occupied; in reading, thinking, and praying.
NEVERTHELESS, means there be in the which a contemplative prentice should be occupied, the which be these—Lesson, Meditation, and Orison: or else to thine understanding they may be called—Reading, Thinking, and Praying. Of these three thou shalt find written in another book of another man's work, much better than I can tell thee; and therefore it needeth not here to tell thee of the qualities of them. But this may I tell thee: these three be so coupled together, that unto them that be beginners and profiters—but not to them that be ​perfect, yea, as it may be here— thinking may not goodly be gotten, without reading or hearing coming before. All is one in manner, reading and hearing: clerks reading on books, and lewd men reading on clerks when they hear them preach the word of God. Nor prayer may not goodly be gotten in beginners and profiters, without thinking coming before.
See by the proof. In this same course, God's word either written or spoken is likened to a mirror. Ghostly, the eyes of thy soul is thy reason; thy conscience is thy visage ghostly. And right as thou seest that if a foul spot be in thy bodily visage, the eyes of the same visage may not see that spot nor wit where it is, without a mirror or a teaching of another than itself; right so it is ghostly, without reading or hearing of God's word it is impossible to man's understanding that a soul that is blinded in custom of sin should see the foul spot in his conscience. ​And so following, when a man seeth in a bodily or ghostly mirror, or wots by other men's teaching, whereabouts the foul spot is on his visage, either bodily or ghostly; then at first, and not before, he runneth to the well to wash him. If this spot be any special sin, then is this well Holy Church, and this water confession, with the circumstances. If it be but a blind root and a stirring of sin, then is this well merciful God, and this water prayer, with the circumstances. And thus mayest thou see that no thinking may goodly be gotten in beginners and profiters, without reading or hearing coming before: nor praying without thinking.
# The Cloud of Unknowing/Chapter 37

​HERE BEGINNETH THE SEVEN AND THIRTIETH CHAPTER
Of the special prayers of them that be continual workers in the work of this book.
AND right as the meditations of them that continually work in this grace and in this work rise suddenly without any means, right so do their prayers. I mean of their special prayers, not of those prayers that be ordained of Holy Church. For they that be true workers in this work, they worship no prayer so much: and therefore they do them, in the form and in the statute that they be ordained of holy fathers before us. But their special prayers rise evermore suddenly unto God, without any means or any pre​meditation in special coming before, or going therewith.
And if they be in words, as they be but seldom, then be they but in full few words: yea, and in ever the fewer the better. Yea, and if it be but a little word of one syllable, me think it better than of two: and more, too, according to the work of the spirit, since it so is that a ghostly worker in this work should evermore be in the highest and the sovereignest point of the spirit. That this be sooth, see by ensample in the course of nature. A man or a woman, afraid with any sudden chance of fire or of man's death or what else that it be, suddenly in the height of his spirit, he is driven upon haste and upon need for to cry or for to pray after help. Yea, how? Surely, not in many words, nor yet in one word of two syllables. And why is that? For him thinketh it over long tarrying for to declare the need and the work of his spirit. And therefore he bursteth up hideously ​with a great spirit, and cryeth a little word, but of one syllable: as is this word "fire," or this word "out!" And right as this little word "fire" stirreth rather and pierceth more hastily the ears of the hearers, so doth a little word of one syllable when it is not only spoken or thought, but privily meant in the deepness of spirit; the which is the height, for in ghostliness all is one, height and deepness, length and breadth. And rather it pierceth the ears of Almighty God than doth any long psalter unmindfully mumbled in the teeth. And herefore it is written, that short prayer pierceth heaven.
# The Daily Register (Red Bank, New Jersey)

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# The Daily Prayer-Book/Prayers for Holy Souls

FOR THE HOLY SOULS IN PURGATORY.
Jesu! by that shuddering dread which fell on Thee;
Jesu! by that cold dismay which sickened Thee;
Jesu! by that pang of heart which thrilled in Thee;
Jesu! by that mount of sins which crippled Thee;
Jesu! by that sense of guilt which stifled Thee;
Jesu! by that innocence which girdled Thee;
Jesu! by that sanctity which reigned in Thee;
Jesu! by that Godhead which was one with Thee;
Jesu! spare these souls which are so dear to Thee;
Who in prison, calm and patient, wait for Thee;
Hasten, Lord, their hour, and bid them come to Thee,
To that glorious Home, where they shall ever gaze on Thee.
# The Daily Prayer-Book/Ordinary Mass

ORDINARY OF THE MASS.
The Priest begins at the foot of the Altar.
In the name of the Father, ✠ and of the Son, and of the Holy Ghost. Amen.
I will go unto the altar of God.
R. To God, who giveth joy to my youth.
Psalm xlii.
P. Judge me,O God, and distinguish my cause from the nation that is not holy; deliver me from the unjust and deceitful man.
R. For Thou, O God, art my strength, why hast Thou cast me off? and why do I go sorrowful whilst the enemy afflicteth me?
P. Send forth Thy light and Thy truth; they have conducted me and brought me unto Thy holy mount, and into Thy tabernhcles.
R. And I will g*o unto the altar of God: to God, who giveth joy to my youth.
P. I will praise Thee on the harp, O God, my God: why art Thou sorrowful, O my soul? and why dost Thou disquiet me?
R. Hope in God, for I will still give praise to Him: who is the salvation of my countenance, and my God.
P. Glory be to the Father, and to the Son, and to the Holy Ghost.
R. As it was in the beginning, is now, and ever shall be, world without end. Amen.
V. I will go unto the altar of God.
R. To God, who giveth joy to my youth.
V. Our help is in the name of the Lord.
R. Who hath made heaven and earth.
Then joining his hands and humbly bowing down, he says the Confession:
P. I confess, &c.
R. May Almighty God, &c.
R. I confess, &c.
Then the Priest, with his hands joined, gives the Absolution, saying —
P. May Almighty God, &c.
Signing himself with the sign of the Cross, he says —
P. ✠ May the Almighty, &c.
Then, bowing down, he proceeds:
V. Thou wilt turn again, O God, and quicken us.
R. And Thy neople shall rejoice in Thee.
V. Show us, O Lord Thy mercy.
R. And grant us Thy salvation.
V. O Lord, hear my prayer.
R. And let my cry come unto Thee.
V. The Lord be with you.
R. And with thy spirit.
Going up to the Altar, he says secretly —
Take away from us our iniquities, we beseech Thee, O Lord; that we may oe worthy to enter with pure minds into the Holy of Holies. Through Christ Jesus our Lord. Amen.
Bowing down over the Altar, he says —
We beseech Thee, O Lord, by the merits of Thy Saints, whose relics are here, and of all the Saints, that Thou wouldst vouchsafe to forgive me all my sins. Amen.
​Page:TheDailyPrayerBook.pdf/58 ​Page:TheDailyPrayerBook.pdf/60
# The Complete Poems of Francis Ledwidge/Songs of Peace/Thomas McDonagh

THOMAS McDONAGH
He shall not hear the bittern cry In the wild sky, where he is lain, Nor voices of the sweeter birds Above the wailing of the rain.
Nor shall he know when loud March blows Thro' slanting snows her fanfare shrill, Blowing to flame the golden cup Of many an upset daffodil.
But when the Dark Cow leaves the moor, And pastures poor with greedy weeds, Perhaps he'll hear her low at morn Lifting her horn in pleasant meads.
# The Complete Poems of Francis Ledwidge/Songs of Peace/Thro' Bogac Ban

THRO' BOGAC BAN
I met the Silent Wandering Man, Thro' Bogac Ban he made his way, Humming a slow old Irish tune, On Joseph Plunkett's wedding day.
And all the little whispering things That love the springs of Bogac Ban, Spread some new rumour round the dark And turned their faces from the dawn.
My hand upon my harp I lay, I cannot say what things I know; To meet the Silent Wandering Man Of Bogac Ban once more I go.
# The Complete Poems of Francis Ledwidge/Songs of Peace/The Shadow People

THE SHADOW PEOPLE
Old lame Bridget doesn't hear Fairy music in the grass When the gloaming's on the mere And the shadow people pass: Never hears their slow grey feet Coming from the village street Just beyond the parson's wall, Where the clover globes are sweet And the mushroom's parasol Opens in the moonlit rain. Every night I hear them call From their long and merry train. Old lame Bridget says to me, "It is just your fancy, child." ​She cannot believe I see Laughing faces in the wild, Hands that twinkle in the sedge Bowing at the water's edge Where the finny minnows quiver, Shaping on a blue wave's ledge Bubble foam to sail the river. And the sunny hands to me Beckon ever, beckon ever. Oh! I would be wild and free And with the shadow people be.
# The Complete Poems of Francis Ledwidge/Songs of Peace/The Ships of Arcady

THE SHIPS OF ARCADY
Thro' the faintest filigree Over the dim waters go Little ships of Arcady When the morning moon is low.
I can hear the sailors' song From the blue edge of the sea, Passing like the lights along Thro' the dusky filigree.
Then where moon and waters meet Sail by sail they pass away, With little friendly winds replete Blowing from the breaking day.
​And when the little ships have flown, Dreaming still of Arcady I look across the waves, alone In the misty filigree.
# The Complete Poems of Francis Ledwidge/Songs of Peace/To One Dead

TO ONE DEAD
A blackbird singing On a moss upholstered stone, Bluebells swinging, Shadows wildly blown, A song in the wood, A ship on the sea. The song was for you And the ship was for me.
A blackbird singing I hear in my troubled mind, Bluebells swinging I see in a distant wind. ​But sorrow and silence Are the wood's threnody, The silence for you And the sorrow for me.
# The Complete Poems of Francis Ledwidge/Songs of Peace/To One Weeping

TO ONE WEEPING
Maiden, these are sacred tears, Let me not disturb your grief; Had I but your bosom's fears I should weep, nor seek relief.
My woe is a silent woe Til I give it measured rhyme, When the blackbird's flute is low In my heart at singing time.
# The Complete Poems of Francis Ledwidge/Songs of Peace/To a Distant One

IN BARRACKS
TO A DISTANT ONE
Through wild by-ways I come to you, my love, Nor ask of those I meet the surest way, What way I turn I cannot go astray And miss you in my life. Though Fate may prove A tardy guide she will not make delay Leading me through strange seas and distant lands, I'm coming still, though slowly, to your hands. We'll meet one day.
There is so much to do, so little done, In my life's space that I perforce did leave Love at the moonlit trysting-place to grieve Till fame and other little things were won. ​I have missed much that I shall not retrieve, Far will I wander yet with much to do. Much will I spurn before I yet meet you, So fair I can't deceive.
Your name is in the whisper of the woods Like Beauty calling for a poet's song To one whose harp had suffered many a wrong In the lean hands of Pain. And when the broods Of flower eyes waken all the streams along In tender whiles, I feel most near to you:— Oh, when we meet there shall be sun and blue Strong as the spring is strong.
# The Complete Poems of Francis Ledwidge/Songs of Peace/When Love and Beauty Wander Away

WHEN LOVE AND BEAUTY WANDER AWAY
When Love and Beauty wander away, And there's no more hearts to be sought and won, When the old earth limps thro' the dreary day, And the work of the Seasons cry undone: Ah! what shall we do for a song to sing, Who have known Beauty, and Love, and Spring?
When Love and Beauty wander away, And a pale fear lies on the cheeks of youth, When there's no more goal to strive for and pray, ​And we live at the end of the world's untruth: Ah! what shall we do for a heart to prove, Who have known Beauty, and Spring, and Love?
# The Complete Poems of Francis Ledwidge/Songs of Peace/The Wedding Morning

THE WEDDING MORNING
Spread the feast, and let there be Such music heard as best beseems A king's son coming from the sea To wed a maiden of the streams.
Poets, pale for long ago, Bring sweet sounds from rock and flood, You by echo's accent know Where the water is and wood.
Harpers whom the moths of Time Bent and wrinkled dusty brown, Her chains are falling with a chime, Sweet as bells in Heaven town.
​But, harpers, leave your harps aside, And, poets, leave awhile your dreams. The storm has come upon the tide And Cathleen weeps among her streams.
# The Complete Poems of Francis Ledwidge/Songs of Peace/To Eilish of the Fair Hair

TO EILISH OF THE FAIR HAIR
I'd make my heart a harp to play for you Love songs within the evening dim of day, Were it not dumb with ache and with mildew Of sorrow withered like a flower away. It hears so many calls from homeland places, So many sighs from all it will remember, From the pale roads and woodlands where your face is Like laughing sunlight running thro' December.
But this it singeth loud above its pain, To bring the greater ache: whate'er befall The love that oft-times woke the sweeter strain Shall turn to you always. And should you call ​To pity it some day in those old places Angels will covet the loud joy that fills it. But thinking of the by-ways where your face is Sunlight on other hearts—Ah! how it kills it.
# The Dictionary of Australasian Biography/Black, Alexander

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​Black, Alexander, ex-Surveyor-General of Victoria, was born in Banffshire, educated in Aberdeen as a land surveyor, and emigrated to Victoria in 1852, where he arrived in December, and proceeded to the Castlemaine goldfield. He returned to Melbourne in 1853, and practised his profession. On April 18th, 1854, he was appointed Government Assistant-Surveyor, and Geodetic Surveyor in 1860, and in this capacity surveyed the boundary line between Victoria and New South Wales. Mr. Black became District Surveyor in 1871, Assistant Surveyor-General in 1878, and succeeded to his late position of Surveyor-General of Victoria on the retirement of Mr. Skene in 1886. Mr. Black was a member of the Board of Land and Works, a Commissioner of Land Tax, and Chairman of Parks and Gardens Committees until he retired in 1892.
# The Dictionary of Australasian Biography/Beveridge, Peter

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​Beveridge, Peter, was born at Dunfermline, Scotland, and went to Victoria ten years later with his father, who engaged in pastoral pursuits near the township of Beveridge, to which the family gave their name. In 1845 Mr. Peter Beveridge took up country on the lower Murray, settling at Tyntyndyer, some ten miles below what is now Swan Hill. Here for twenty-three years he made a careful study of the habits and customs of the then numerous aborigines of the Lower Murray and Riverine districts. The result of his observations was embodied in a work entitled "The Aborigines of Victoria and Riverine," published posthumously in 1889. Mr. Beveridge, who latterly resided at French Island, died at Woodburn, near Kilmore, on Oct. 4th, 1885.