OpenLLM-France/wikimedia huggingface dataset:
# Music in a Room of Sickness

* Music in a Room of Sickness, in The New Monthly Magazine Volume 28, 1830.
* Music at a Death-bed, in National Lyrics, and Songs for Music, 1834.
# Music from Shore

* Music from Shore, in Remembrance, 1831.
* Music from Shore, in National Lyrics, and Songs for Music, 1834.
# Musical garland/Black eyed Susan

Black eyed Susan.
All in the Downs the fleet was moor'd, The streamers waving in the wind; When Black eyed Susan came on board, O where shall I my true love find? Tell me ye joval sailors tell me true, If my sweet William sails among your crcw.
William’ who high upon the yard, Rock'd with the billows to and fro, Soon as her well known voice he heard, He sigh'd and cast his eyes below: The cord glides swiftly thro' his glowing hands, And quick as lightning on the deck he stands.
So the sweet lark high pois'd in air, Shuts close his pinions to his breast, If chance his mate's shrill cry he hear, And drops into her nest: The noblest captain in the British fleet, Might envy William's lips, those kisses sweet.
O Susan, Susan lovely dear, My vows shall ever true remain; Let me kiss off that fallen tear, We only part to meet again: Change as you list, ye winds my heart shall be The faithful compass that still points to thee.
Believe not what the landmen say, Who tempt with doubts thy constant mind; They'll tell thee, sailors when away, In every port a mistress find; Yes, yes, believe them, when they tell thee so, For thou art present wheresoe'er I go.
​If to fair India's coast we sail, Thy eyes are seen in diamonds bright; Thy breath in Africa‘s spicy gale; Thy skin is ivory so white; Thus every beauteous object that I view, Wakes in my soul some charms of lovely Sue.
Tho‘ battle calls me from thy arms, Let not pretty Susan mourn; Tho‘ cannons roar, yet safe from harm, William shall to his dear return, Love turns aside the balls that round me fly, Lest precious tears should fall from Susan's eye.
The boatswain gave the dreadful word, The sails their swelling bosom spread, No longer must she stay on board, They kiss'd she sigh'd, he hung his head; Her less'ning boat unwilling rows to land, Adieu she cries, and wav'd her lily hand.
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
# Music at Home

"I sat beneath a fragrant tasselled tree,"
* Edmund Clarence Stedman (1897), "Music at Home" in Poems, now first collected.
* Edmund Clarence Stedman (1908), "Music at Home" in The poems of Edmund Clarence Stedman.
# Musical dominoes. An original game of skill

From a board game held in the John Johnson Collection of Printed Emphemera, The Bodleian Library, University of Oxford
This work was published before January 1, 1929 and is anonymous or pseudonymous due to unknown authorship. It is in the public domain in the United States as well as countries and areas where the copyright terms of anonymous or pseudonymous works are 95 years or less since publication.
Public domainPublic domainfalsefalse
"MUSICAL DOMINOES." AN ORIGINAL GAME OF SKILL, Invented by F. S. GILBERT
"OBJECTS."
To Amuse To Instruct To Impart a thorough "Theoretical" and "Practical" knowledge of the value of notes used in the Science of Music and to make them familiar to the eye and mind.
"THE GAME."
The Dominoes, or Tablets are twenty-eight in number, each representing the musical characters or notes- Semibreve, Minim, Crotchet, Quaver, Semiquaver, Demisemiquaver and Semidemisemiquaver.
The figures on the tablets represent the value of the notes compared with the Semibreve which is numbered 1, a Crotchet is 4, meaning four of these particular notes equal one Semibreve, a Semiquaver is 16, because sixteen equal one semibreve, and so on
Two, or four persons may play; if the latter, two become partners against the others.
Having arranged who plays first, the Tablets are turned face downwards, the players draw six each, and the game is commenced by No. 1 player placing or exposing his most useful note, viz.:- the one of which he thinks most likelyl to enable him to eventually run out. The player on the left follows suite by placing his best tablet next to that first led, if he cannot do so he calls "Rest" which means "No Note." The next player proceeds and thus the game continues until the tablets are exhausted, or played out. The first out wins, unless four are playing, when the first set of partners out win.
If all the players call "Rest" i.e. are unable to follow suite, the tablets in hand are shown, and counted according to the value of the notes, the semibreve counting as one. The lowest score wins. Thus it is apparent that skill is requisite to get rid of the tablets so as to leave those in hand "low" or nearest the semibreve in value.
By following suite, is meant a tablet with a Crotchet can only match a Crotchet, a Quaver can only match a Quaver, and so on.
Both ends of the tablets are playable, and should be placed length ways, except the double numbers which are places across or to form a T, leaving the same note playable a second time.
"THE CHART"
The accompanying Chart requires dissecting into 28 parts, which should be pasted on cardboard or other substantial foundation to form tablets.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Merits and Forgiveness of Sins, and on the Baptism of Infants/Book I/Chapter 21

Chapter 21 [XVI.]—Unbaptized Infants Damned, But Most Lightly; The Penalty of Adam’s Sin, the Grace of His Body Lost.
It may therefore be correctly affirmed, that such infants as quit the body without being baptized will be involved in the mildest condemnation of all. That person, therefore, greatly deceives both himself and others, who teaches that they will not be involved in condemnation; whereas the apostle says: “Judgment from one offence to condemnation,” and again a little after: “By the offence of one upon all persons to condemnation.” When, indeed, Adam sinned by not obeying God, then his body—although it was a natural and mortal body—lost the grace whereby it used in every part of it to be obedient to the soul. Then there arose in men affections common to the brutes which are productive of shame, and which made man ashamed of his own nakedness. Then also, by a certain disease which was conceived in men from a suddenly injected and pestilential corruption, it was brought about that they lost that stability of life in which they were created, and, by reason of the mutations which they experienced in the stages of life, issued at last in death. However many were the years they lived in their subsequent life, yet they began to die on the day when they received the law of death, because they kept verging towards old age. For that possesses not even a moment’s stability, but glides away without intermission, which by constant change perceptibly advances to an end which does not produce perfection, but utter exhaustion. Thus, then, was fulfilled what God had spoken: “In the day that ye eat thereof, ye shall surely die.” As a consequence, then, of this disobedience of the flesh and this law of sin and death, whoever is born of the flesh has need of spiritual regeneration—not only that he may reach the kingdom of God, but also that he may be freed from the damnation of sin. Hence men are on the one hand born in the flesh liable to sin and death from the first Adam, and on the other hand are born again in baptism associated with the righteousness and eternal life of the second Adam; even as it is written in the book of Ecclesiasticus: “Of the woman came the beginning of sin, and through her we all die.” Now whether it be said of the woman or of Adam, both statements pertain to the first man; since (as we know) the woman is of the man, and the two are one flesh. Whence also it is written: “And they twain shall be one flesh; wherefore,” the Lord says, “they are no more twain, but one flesh.”

## Footnotes

* ↑ See Augustin’s Enchirid. c. 93, and Contra Julianum, v. 11.
* ↑ Rom. v. 16.
* ↑ Ver. 18.
* ↑ Gen. iii. 10.
* ↑ Gen. ii. 17.
* ↑ Ecclus. xxv. 24.
* ↑ Matt. xix. 5, 6.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Merits and Forgiveness of Sins, and on the Baptism of Infants/Book I/Chapter 25

Chapter 25.—Infants are Described as Believers and as Penitents. Sins Alone Separate Between God and Men.
Some one will say: How then are mere infants called to repentance? How can such as they repent of anything? The answer to this is: If they must not be called penitents because they have not the sense of repenting, neither must they be called believers, because they likewise have not the sense of believing. But if they are rightly called believers, because they in a certain sense profess faith by the words of their parents, why are they not also held to be before that penitents when they are shown to renounce the devil and this world by the profession again of the same parents? The whole of this is done in hope, in the strength of the sacrament and of the divine grace which the Lord has bestowed upon the Church. But yet who knows not that the baptized infant fails to be benefited from what he received as a little child, if on coming to years of reason he fails to believe and to abstain from unlawful desires? If, however, the infant departs from the present life after he has received baptism, the guilt in which he was involved by original sin being done away, he shall be made perfect in that light of truth, which, remaining unchangeable for evermore, illumines the justified in the presence of their Creator. For sins alone separate between men and God; and these are done away by Christ’s grace, through whom, as Mediator, we are reconciled, when He justifies the ungodly.

## Footnotes

* ↑ See below, c. 26 and 40; also Book iii. c. 2; also Epist. 98, and Serm. 294.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Merits and Forgiveness of Sins, and on the Baptism of Infants/Book I/Chapter 2

Chapter 2 [II.]—If Adam Had Not Sinned, He Would Never Have Died.
They who say that Adam was so formed that he would even without any demerit of sin have died, not as the penalty of sin, but from the necessity of his being, endeavour indeed to refer that passage in the law, which says: “On the day ye eat thereof ye shall surely die,” not to the death of the body, but to that death of the soul which takes place in sin. It is the unbelievers who have died this death, to whom the Lord pointed when He said, “Let the dead bury their dead.” Now what will be their answer, when we read that God, when reproving and sentencing the first man after his sin, said to him, “Dust thou art, and unto dust shalt thou return?” For it was not in respect of his soul that he was “dust,” but clearly by reason of his body, and it was by the death of the self-same body that he was destined to “return to dust.” Still, although it was by reason of his body that he was dust, and although he bare about the natural body in which he was created, he would, if he had not sinned, have been changed into a spiritual body, and would have passed into the incorruptible state, which is promised to the faithful and the saints, without the peril of death. And for this issue we not only are conscious in ourselves of having an earnest desire, but we learn it from the apostle’s intimation, when he says: “For in this we groan, longing to be clothed upon with our habitation which is from heaven; if so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened; not for that we would be unclothed, but clothed upon, that mortality may be swallowed up of life.” Therefore, if Adam had not sinned, he would not have been divested of his body, but would have been clothed upon with immortality and incorruption, that “mortality might have been swallowed up of life;” that is, that he might have passed from the natural body into the spiritual body.

## Footnotes

* ↑ Gen. ii. 17.
* ↑ Matt. viii. 22; Luke ix. 60.
* ↑ Gen. iii. 19.
* ↑ 1 Cor. xv. 52, 53.
* ↑ 2 Cor. v. 2–4.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Merits and Forgiveness of Sins, and on the Baptism of Infants/Book I/Chapter 20

Chapter 20.—Original Sin Alone is Contracted by Natural Birth.
“Moreover the law entered, that the offence might abound.” This addition to original sin men now made of their own wilfulness, not through Adam; but even this is done away and remedied by Christ, because “where sin abounded, grace did much more abound; that as sin hath reigned unto death”—even that sin which men have not derived from Adam, but have added of their own will—“even so might grace reign through righteousness unto eternal life.” There is, however, other righteousness apart from Christ, as there are other sins apart from Adam. Therefore, after saying, “As sin hath reigned unto death,” he did not add in the same clause “by one,” or “by Adam,” because he had already spoken of that sin which was abounding when the law entered, and which, of course, was not original sin, but the sin of man’s own wilful commission. But after he has said: “Even so might grace also reign through righteousness unto eternal life,” he at once adds, “through Jesus Christ our Lord;” because, whilst by the generation of the flesh only that sin is contracted which is original; yet by the regeneration of the Spirit there is effected the remission not of original sin only, but also of the sins of man’s own voluntary and actual commission.

## Footnotes

* ↑ Rom. v. 20.
* ↑ Rom. v. 21.
* ↑ Rom. v. 21.
* ↑ Rom. v. 21.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Merits and Forgiveness of Sins, and on the Baptism of Infants/Book I/Chapter 23

Chapter 23 [XVIII.]—He Refutes Those Who Allege that Infants are Baptized Not for the Remission of Sins, But for the Obtaining of the Kingdom of Heaven.
But those persons raise a question, and appear to adduce an argument deserving of consideration and discussion, who say that new-born infants receive baptism not for the remission of sin, but that, since their procreation is not spiritual, they may be created in Christ, and become partakers of the kingdom of heaven, and by the same means children and heirs of God, and joint-heirs with Christ. And yet, when you ask them, whether those that are not baptized, and are not made joint-heirs with Christ and partakers of the kingdom of heaven, have at any rate the blessing of eternal life in the resurrection of the dead, they are extremely perplexed, and find no way out of their difficulty. For what Christian is there who would allow it to be said, that any one could attain to eternal salvation without being born again in Christ,—[a result] which He meant to be effected through baptism, at the very time when such a sacrament was purposely instituted for regenerating in the hope of eternal salvation? Whence the apostle says: “Not by works of righteousness which we have done, but according to His mercy He saved us by the laver of regeneration.” This salvation, however, he says, consists in hope, while we live here below, where he says, “For we are saved by hope: but hope that is seen is not hope; for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it.” Who then could be so bold as to affirm, that without the regeneration of which the apostle speaks, infants could attain to eternal salvation, as if Christ died not for them? For “Christ died for the ungodly.” As for them, however, who (as is manifest) never did an ungodly act in all their own life, if also they are not bound by any bond of sin in their original nature, how did He die for them, who died for the ungodly? If they were hurt by no malady of original sin, how is it they are carried to the Physician Christ, for the express purpose of receiving the sacrament of eternal salvation, by the pious anxiety of those who run to Him? Why rather is it not said to them in the Church: Take hence these innocents: “they that are whole need not a physician, but they that are sick;”—Christ “came not to call the righteous, but sinners?” There never has been heard, there never is heard, there never will be heard in the Church, such a fiction concerning Christ.

## Footnotes

* ↑ See below, c. 26; also De Peccato orig. c. 19–24; also Serm. 294.
* ↑ Lavacrum.
* ↑ Tit. iii. 5.
* ↑ Rom. viii. 24, 25.
* ↑ Rom. v. 6.
* ↑ Luke v. 31, 32.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Merits and Forgiveness of Sins, and on the Baptism of Infants/Book I/Chapter 26

Chapter 26 [XX.]—No One, Except He Be Baptized, Rightly Comes to the Table of the Lord.
Now they take alarm from the statement of the Lord, when He says, “Except a man be born again, he cannot see the kingdom of God;” because in His own explanation of the passage He affirms, “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.” And so they try to ascribe to unbaptized infants, by the merit of their innocence, the gift of salvation and eternal life, but at the same time, owing to their being unbaptized, to exclude them from the kingdom of heaven. But how novel and astonishing is such an assumption, as if there could possibly be salvation and eternal life without heirship with Christ, without the kingdom of heaven! Of course they have their refuge, whither to escape and hide themselves, because the Lord does not say, Except a man be born of water and of the Spirit, he cannot have life, but—“he cannot enter into the kingdom of God.” If indeed He had said the other, there could have risen not a moment’s doubt. Well, then, let us remove the doubt; let us now listen to the Lord, and not to men’s notions and conjectures; let us, I say, hear what the Lord says—not indeed concerning the sacrament of the laver, but concerning the sacrament of His own holy table, to which none but a baptized person has a right to approach: “Except ye eat my flesh and drink my blood, ye shall have no life in you.” What do we want more? What answer to this can be adduced, unless it be by that obstinacy which ever resists the constancy of manifest truth?

## Footnotes

* ↑ John iii. 3.
* ↑ Ver. 5.
* ↑ John vi. 53.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Merits and Forgiveness of Sins, and on the Baptism of Infants/Book I/Chapter 28

Chapter 28.—Baptized Infants, of the Faithful; Unbaptized, of the Lost.
Hence also that other statement: “The Father loveth the Son, and hath given all things into His hand. He that believeth on the Son hath everlasting life; while he that believeth not the Son shall not see life, but the wrath of God abideth on him.” Now in which of these classes must we place infants—amongst those who believe on the Son, or amongst those who believe not the Son? In neither, say some, because, as they are not yet able to believe, so must they not be deemed unbelievers. This, however, the rule of the Church does not indicate, for it joins baptized infants to the number of the faithful. Now if they who are baptized are, by virtue of the excellence and administration of so great a sacrament, nevertheless reckoned in the number of the faithful, although by their own heart and mouth they do not literally perform what appertains to the action of faith and confession; surely they who have lacked the sacrament must be classed amongst those who do not believe on the Son, and therefore, if they shall depart this life without this grace, they will have to encounter what is written concerning such—they shall not have life, but the wrath of God abideth on them. Whence could this result to those who clearly have no sins of their own, if they are not held to be obnoxious to original sin?

## Footnotes

* ↑ John iii. 35, 36.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Merits and Forgiveness of Sins, and on the Baptism of Infants/Book I/Chapter 22

Chapter 22 [XVII.]—To Infants Personal Sin is Not to Be Attributed.
They, therefore, who say that the reason why infants are baptized, is, that they may have the remission of the sin which they have themselves committed in their life, not what they have derived from Adam, may be refuted without much difficulty. For whenever these persons shall have reflected within themselves a little, uninfluenced by any polemical spirit, on the absurdity of their statement, how unworthy it is, in fact, of serious discussion, they will at once change their opinion. But if they will not do this, we shall not so completely despair of men’s common sense, as to have any fears that they will induce others to adopt their views. They are themselves driven to adopt their opinion, if I am not mistaken, by their prejudice for some other theory; and it is because they feel themselves obliged to allow that sins are remitted to the baptized, and are unwilling to allow that the sin was derived from Adam which they admit to be remitted to infants, that they have been obliged to charge infancy itself with actual sin; as if by bringing this charge against infancy a man could become the more secure himself, when accused and unable to answer his assailant! However, let us, as I suggested, pass by such opponents as these; indeed, we require neither words nor quotations of Scripture to prove the sinlessness of infants, so far as their conduct in life is concerned; this life they spend, such is the recency of their birth, within their very selves, since it escapes the cognizance of human perception, which has no data or support whereon to sustain any controversy on the subject.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Merits and Forgiveness of Sins, and on the Baptism of Infants/Book I/Chapter 24

Chapter 24 [XIX.]—Infants Saved as Sinners.
And let no one suppose that infants ought to be brought to baptism, on the ground that, as they are not sinners, so they are not righteous; how then do some remind us that the Lord commends this tender age as meritorious; saying, “Suffer the little children to come unto me, and forbid them not, for of such is the kingdom of heaven?” For if this [“of such”] is not said because of likeness in humility (since humility makes [us] children), but because of the laudable life of children, then of course infants must be righteous persons; otherwise, it could not be correctly said, “Of such is the kingdom of heaven,” for heaven can only belong to the righteous. But perhaps, after all, it is not a right opinion of the meaning of the Lord’s words, to make Him commend the life of infants when He says, “Of such is the kingdom of heaven;” inasmuch as that may be their true sense, which makes Christ adduce the tender age of infancy as a likeness of humility. Even so, however, perhaps we must revert to the tenet which I mentioned just now, that infants ought to be baptized, because, although they are not sinners, they are yet not righteous. But when He had said: “I came not to call the righteous,” as if responding to this, Whom, then, didst Thou come to call? immediately He goes on to say: “—but sinners to repentance.” Therefore it follows, that, however righteous they may be, if also they are not sinners, He came not to call them, who said of Himself: “I came not to call the righteous, but sinners.” They therefore seem, not vainly only, but even wickedly to rush to the baptism of Him who does not invite them,—an opinion which God forbid that we should entertain. He calls them, then, as a Physician who is not needed for those that are whole, but for those that are sick; and who came not to call the righteous, but sinners to repentance. Now, inasmuch as infants are not held bound by any sins of their own actual life, it is the guilt of original sin which is healed in them by the grace of Him who saves them by the laver of regeneration.

## Footnotes

* ↑ Matt. xix. 14.