OpenLLM-France/wikimedia huggingface dataset:
# New song, called Auld Scotia free/The true lovers Farewell

The true lovers Farewell.
Tune—Bonnie blackeye’d lassie O.
Oh, Helen thou’rt my darling, The golden image of my heart;
How chearless seems this morning, That brings the hour that we must part.
Though doom’d to cross the ocean, To face the proud insulting foe; Thou art my souls devotion, My heart is thine where’er I go.
O Helen thou’rt my darling, My heart is thine where’er I go.
When on the stormy billows, Where angry tempests round the blow; Let not the drouping willows, Oe’r hang my love, thy lily brow.
But mind the seaman’s story, Of William and his charming Sue, I’ll soon return in glory, And like sweet William wed with you. O Helen &c.
Think on the days of pleasure, When rambling by the Caron Shore When summer days give pleasure, To rave amongst the flowery pride.
Think when your faithfull lover, Is far upon the stormy main; Think when she wars are over, These golden days will come again. O Helen &c.
Farewell ye lofty mountains, Ye flowery pride we wont to rove; Ye woody glens and fountains, Ye wild retreats of youthfull love.
Alass! we now must sever, O, Helen to thy vows be true; My heart is thine for ever, One fond embrace, and then Adieu. O Helen &c.
# New song, called Auld Scotia free/The lovely lass of Allan-Down

The lovely lass of ALLAN-DOWN.
Tune, Banks of Banna.
Yestreen I had a pint o’wine, a place wher body saw na; Yestreen lay on this breast om nine the raven locks o’ Anna.
The hungry Jew in wilderness, rejoicing o’er his manna, Was neathing to my hinny bliss upon the lips o’ Anna.
Ye monarchs, tak the east and west’ frae Indies to Savannah; Gie me within my straining grasp the melting form of Anna.
Then I’ll despise imperial charms, an empress or sultana, While dying raptures in her arms, I give and take wi’ Anna.
Awa’ thou flaunting god of day! awa’ thou pale Diana! Ilk starn gae hide thy twinking ray, when I’m t meet my Anna.
Come in thy raven plumage, night, sun, moon and stars, withdraw a’! And bring an Angels pen to writ my transports wi’ my Anna.
The kirk and state may join and tell to do such things I maunna; The kirk and state may say so still, and I’ll gae to my Anna.
She is the sunshine o’ my ee’ to live with her I canna; Had I on earth but wishes three, the first would be my Anna.
# New poems and variant readings/You looked so tempting in the pew

YOU LOOKED SO TEMPTING IN THE PEW
You looked so tempting in the pew, You looked so sly and calm— My trembling fingers played with yours As both looked out the Psalm.
Your heart beat hard against my arm, My foot to yours was set, Your loosened ringlet burned my cheek Whenever they two met.
O little, little we hearkened, dear, And little, little cared, Although the parson sermonised, The congregation stared.
# New poems and variant readings/front matter

Works by Robert Louis Stevenson
AN INLAND VOYAGE EDINBURGH: PICTURESQUE NOTES TRAVELS WITH A DONKEY VIRGINIBUS PUERISQUE FAMILIAR STUDIES OF MEN AND BOOKS NEW ARABIAN NIGHTS TREASURE ISLAND THE SILVERADO SQUATTERS A CHILD'S GARDEN OF VERSES PRINCE OTTO THE STRANGE CASE OF DR. JEKYLL AND MR.HYDE KIDNAPPED THE MERRY MEN UNDERWOODS MEMORIES AND PORTRAITS THE BLACK ARROW THE MASTER OF BALLANTRAE FATHER DAMIEN: AN OPEN LETTER BALLADS ACROSS THE PLAINS ISLAND NIGHTS ENTERTAINMENTS A FOOTNOTE TO HISTORY CATRIONA WEIR OF HERMISTON VAILIMA LETTERS FABLES SONGS OF TRAVEL ST. IVES IN THE SOUTH SEAS ESSAYS OF TRAVEL TALES AND FANTASIES THE ART OF WRITING LAY MORALS, ETC. PRAYERS WRITTEN AT VAILIMA A CHRISTMAS SERMON TALK AND TALKERS
With Mrs. Stevenson
THE DYNAMITER
With Lloyd Osbourne
THE WRONG BOXTHE WRECKERTHE EBB-TIDE
# Nicene and Post-Nicene Fathers: Series I/Volume I/Confessions/Book V/Chapter 1

Chapter I.—That It Becomes the Soul to Praise God, and to Confess Unto Him.
1. Accept the sacrifice of my confessions by the agency of my tongue, which Thou hast formed and quickened, that it may confess to Thy name; and heal Thou all my bones, and let them say, “Lord, who is like unto Thee?” For neither does he who confesses to Thee teach Thee what may be passing within him, because a closed heart doth not exclude Thine eye, nor does man’s hardness of heart repulse Thine hand, but Thou dissolvest it when Thou wiliest, either in pity or in vengeance, “and there is no One who can hide himself from Thy heart.” But let my soul praise Thee, that it may love Thee; and let it confess Thine own mercies to Thee, that it may praise Thee. Thy whole creation ceaseth not, nor is it silent in Thy praises—neither the spirit of man, by the voice directed unto Thee, nor animal nor corporeal things, by the voice of those meditating thereon; so that our souls may from their weariness arise towards Thee, leaning on those things which Thou hast made, and passing on to Thee, who hast made them wonderfully and there is there refreshment and true strength.

## Footnotes

* ↑ Ps. xxxv. 10.
* ↑ Ps. xix. 6.
* ↑ St. Paul speaks of a “minding of the flesh” and a “minding of the spirit” (Rom. viii. 6, margin), and we are prone to be attracted and held by the carnal surroundings of life; that is, “quæ per carnem sentiri querunt id est per oculos, per aures, ceterosque corporis sensus” (De Vera Relig.. xxiv.). But God would have us, as we meditate on the things that enter by the gates of the senses, to arise towards Him, through these His creatures. Our Father in heaven might have ordered His creation simply in a utilitarian way, letting, for example, hunger be satisfied without any of the pleasures of taste, and so of the other senses. But He has not so done. To every sense He has given its appropriate pleasure as well as its proper use. And though this presents to us a source of temptation, still ought we for it to praise His goodness to the full, and that corde are opere.—Bradward, ii. c. 23. See also i. sec. 1, note 3, and iv. sec. 18, above.
# Nicene and Post-Nicene Fathers: Series I/Volume I/Confessions/Book V/Chapter 11

Chapter XI.—Helpidius Disputed Well Against the Manichæans as to the Authenticity of the New Testament.
21. Furthermore, whatever they had censured in Thy Scriptures I thought impossible to be defended; and yet sometimes, indeed, I desired to confer on these several points with some one well learned in those books, and to try what he thought of them. For at this time the words of one Helpidius, speaking and disputing face to face against the said Manichæans, had begun to move me even at Carthage, in that he brought forth things from the Scriptures not easily withstood, to which their answer appeared to me feeble. And this answer they did not give forth publicly, but only to us in private,—when they said that the writings of the New Testament had been tampered with by I know not whom, who were desirous of ingrafting the Jewish law upon the Christian faith; but they themselves did not bring forward any uncorrupted copies. But I, thinking of corporeal things, very much ensnared and in a measure stifled, was oppressed by those masses; panting under which for the breath of Thy Truth, I was not able to breathe it pure and undefiled.

## Footnotes

* ↑ See iii. sec. 14, above.
* ↑ On this matter reference may be made to Con. Faust. xviii. 1, 3; xix. 5, 6; xxxiii. 1, 3.
* ↑ They might well not like to give the answer in public, for, as Augustin remarks (De Mor. Eccles. Cath. sec. 14), every one could see “that this is all that is left for men to say when it is proved that they are wrong. The astonishment that he experienced now, that they did “not bring forward any uncorrupted copies,” had fast hold of him, and after his conversion he confronted them on this very ground. “You ought to bring forward,” he says (ibid. sec. 61), “another manuscript with the same contents, but incorrupt and more correct, with only the passage wanting which you charge with being spurious.…You say you will not, lest you be suspected of corrupting it. This is your usual reply, and a true one.” See also De Mor. Manich. sec. 55; and Con. Faust. xi. 2, xiii. 5, xviii. 7, xxii. 15, xxxii. 16.
* ↑ See above, sec. 19, Fin..
# Nicene and Post-Nicene Fathers: Series I/Volume I/Confessions/Book V

Book V.
He describes the twenty-ninth year of his age, in which, having discovered the fallacies of the Manichæans, he professed rhetoric at Rome and Milan. Having heard Ambrose, he begins to come to himself.

## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
# Nicene and Post-Nicene Fathers: Series I/Volume I/Confessions/Book V/Chapter 12

Chapter XII.—Professing Rhetoric at Rome, He Discovers the Fraud of His Scholars.
22. Then began I assiduously to practise that for which I came to Rome—the teaching of rhetoric; and first to bring together at my home some to whom, and through whom, I had begun to be known; when, behold, I learnt that other offences were committed in Rome which I had not to bear in Africa. For those subvertings by abandoned young men were not practised here, as I had been informed; yet, suddenly, said they, to evade paying their master’s fees, many of the youths conspire together, and remove themselves to another,—breakers of faith, who, for the love of money, set a small value on justice. These also my heart “hated,” though not with a “perfect hatred;” for, perhaps, I hated them more in that I was to suffer by them, than for the illicit acts they committed. Such of a truth are base persons, and they are unfaithful to Thee, loving these transitory mockeries of temporal things, and vile gain, which begrimes the hand that lays hold on it; and embracing the fleeting world, and scorning Thee, who abidest, and invitest to return, and pardonest the prostituted human soul when it returneth to Thee. And now I hate such crooked and perverse men, although I love them if they are to be corrected so as to prefer the learning they obtain to money, and to learning Thee, O God, the truth and fulness of certain good and most chaste peace. But then was the wish stronger in me for my own sake not to suffer them evil, than was the wish that they should become good for Thine.

## Footnotes

* ↑ Ps. cxxxix. 22.
# Nicene and Post-Nicene Fathers: Series I/Volume I/Confessions/Book V/Chapter 13

Chapter XIII.—He is Sent to Milan, that He, About to Teach Rhetoric, May Be Known by Ambrose.
23. When, therefore, they of Milan had sent to Rome to the prefect of the city, to provide them with a teacher of rhetoric for their city, and to despatch him at the public expense, I made interest through those identical persons, drunk with Manichæan vanities, to be freed from whom I was going away,—neither of us, however, being aware of it,—that Symmachus, the then prefect, having proved me by proposing a subject, would send me. And to Milan I came, unto Ambrose the bishop, known to the whole world as among the best of men, Thy devout servant; whose eloquent discourse did at that time strenuously dispense unto Thy people the flour of Thy wheat, the “gladness” of Thy “oil,” and the sober intoxication of Thy “wine.” To him was I unknowingly led by Thee, that by him I might knowingly be led to Thee. That man of God received me like a father, and looked with a benevolent and episcopal kindliness on my change of abode. And I began to love him, not at first, indeed, as a teacher of the truth,—which I entirely despaired of in Thy Church,—but as a man friendly to myself. And I studiously hearkened to him preaching to the people, not with the motive I should, but, as it were, trying to discover whether his eloquence came up to the fame thereof, or flowed fuller or lower than was asserted; and I hung on his words intently, but of the matter I was but as a careless and contemptuous spectator; and I was delighted with the pleasantness of his speech, more erudite, yet less cheerful and soothing in manner, than that of Faustus. Of the matter, however, there could be no comparison; for the latter was straying amid Manichæan deceptions, whilst the former was teaching salvation most soundly. But “salvation is far from the wicked,” such as I then stood before him; and yet I was drawing nearer gradually and unconsciously.

## Footnotes

* ↑ Ps. iv. 7, and civ. 15.
* ↑ Ps. cxix. 155.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Holy Trinity/Book XII/Chapter 10

Chapter 10.—The Lowest Degradation Reached by Degrees.
15. When the soul then consults either for itself or for others with a good will towards perceiving the inner and higher things, such as are possessed in a chaste embrace, without any narrowness or envy, not individually, but in common by all who love such things; then even if it be deceived in anything, through ignorance of things temporal (for its action in this case is a temporal one), and if it does not hold fast to that mode of acting which it ought, the temptation is but one common to man. And it is a great thing so to pass through this life, on which we travel, as it were, like a road on our return home, that no temptation may take us, but what is common to man. For this is a sin, without the body, and must not be reckoned fornication, and on that account is very easily pardoned. But when the soul does anything in order to attain those things which are perceived through the body, through lust of proving or of surpassing or of handling them, in order that it may place in them its final good, then whatever it does, it does wickedly, and commits fornication, sinning against its own body: and while snatching from within the deceitful images of corporeal things, and combining them by vain thought, so that nothing seems to it to be divine, unless it be of such a kind as this; by selfish greediness it is made fruitful in errors, and by selfish prodigality it is emptied of strength. Yet it would not leap on at once from the commencement to such shameless and miserable fornication, but, as it is written, “He that contemneth small things, shall fall by little and little.”

## Footnotes

* ↑ 1 Cor. x. 13
* ↑ 1 Cor. vi. 18
* ↑ Ecclus. xix. 1
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Holy Trinity/Book XII

Book XII.
Commencing with a distinction between wisdom and knowledge, points out a kind of trinity, of a peculiar sort, in that which is properly called knowledge, and which is the lower of the two; and this trinity, although it certainly pertains to the inner man, is still not yet to be called or thought an image of God.

## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
* Chapter 15
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Holy Trinity/Book XII/Chapter 1

Chapter 1.—Of What Kind are the Outer and the Inner Man.
1. Come now, and let us see where lies, as it were, the boundary line between the outer and inner man. For whatever we have in the mind common with the beasts, thus much is rightly said to belong to the outer man. For the outer man is not to be considered to be the body only, but with the addition also of a certain peculiar life of the body, whence the structure of the body derives its vigor, and all the senses with which he is equipped for the perception of outward things; and when the images of these outward things already perceived, that have been fixed in the memory, are seen again by recollection, it is still a matter pertaining to the outer man. And in all these things we do not differ from the beasts, except that in shape of body we are not prone, but upright. And we are admonished through this, by Him who made us, not to be like the beasts in that which is our better part—that is, the mind—while we differ from them by the uprightness of the body. Not that we are to throw our mind into those bodily things which are exalted; for to seek rest for the will, even in such things, is to prostrate the mind. But as the body is naturally raised upright to those bodily things which are most elevated, that is, to things celestial; so the mind, which is a spiritual substance, must be raised upright to those things which are most elevated in spiritual things, not by the elation of pride, but by the dutifulness of righteousness.
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Defence of His Flight/Apologia de Fuga/Chapter 7

7. Outrages of George.
And having seized upon forty men, he beat them after a new fashion. Cutting some sticks fresh from the palm tree, with the thorns still upon them, he scourged them on the back so severely, that some of them were for a long time under surgical treatment on account of the thorns which had broken off in their flesh, and others unable to bear up under their sufferings died. All those whom they had taken, and the virgin, they sent away together into banishment to the great Oasis. And the bodies of those who had perished they would not at first suffer to be given up to their friends, but concealed them in any way they pleased, and cast them out without burial, in order that they might not appear to have any knowledge of these cruel proceedings. But herein their deluded minds greatly misled them. For the relatives of the dead, both rejoicing at the confession, and grieving for the bodies of their friends, published abroad so much the more this proof of their impiety and cruelty. Moreover they immediately banished out of Egypt and Libya the following Bishops, Ammonius, Muïus, Gaïus, Philo, Hermes, Plenius, Psenosiris, Nilammon, Agathus, Anagamphus, Marcus, Ammonius, another Marcus, Dracontius, Adelphius, Athenodorus, and the Presbyters, Hierax, and Dioscorus; whom they drove forth under such cruel treatment, that some of them died on the way, and others in the place of their banishment. They caused also more than thirty Bishops to take to flight; for their desire was, after the example of Ahab, if it were possible, utterly to root out the truth. Such are the enormities of which these impious men have been guilty.

## Footnotes

* ↑ Hist. Arian. §72.
* ↑ Ibid. §72 fin. Apol. Const. 27.
* ↑ Ibid. and see Hist. Ar. §72.
* ↑ Hieron. V. Hilar. §30. [Rather see Letter 49. 7, notes 3 (a and b), and Vit. Pachom. 72, where the same names occur together.]
* ↑ Hieron. V. Hilar. §30. [Rather see Letter 49. 7, notes 3 (a and b), and Vit. Pachom. 72, where the same names occur together.]
* ↑ Letter 49.
* ↑ Letter 60.
* ↑ Letter 49. 10.
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Defence of His Flight/Apologia de Fuga/Chapter 9

9. The accusation shews the mind of the accusers.
Now if they had been of sound mind, they would have seen that they were in this strait, and that they were falling foul of their own arguments. But since they have lost all judgment, they are still led on to persecute, and seek to destroy, and yet perceive not their own impiety. It may be they even venture to accuse Providence itself (for nothing is beyond the reach of their presumption), that it does not deliver up to them those whom they desire; certain as it is, according to the saying of our Saviour, that not even a sparrow can fall into the snare without our Father which is in heaven. But when these accursed ones obtain possession of any one, they immediately forget not only all other, but even themselves; and raising their brow in very haughtiness, they neither acknowledge times and seasons, nor respect human nature in those whom they injure. Like the tyrant of Babylon, they attack more furiously; they shew pity to none, but mercilessly ‘upon the ancient,’ as it is written, ‘they very heavily lay the yoke,’ and ‘they add to the grief of them that are wounded.’ Had they not acted in this manner; had they not driven into banishment those who spoke in my defence against their calumnies, their representations might have appeared to some persons sufficiently plausible. But since they have conspired against so many other Bishops of high character, and have spared neither the great confessor Hosius, nor the Bishop of Rome, nor so many others from the Spains and the Gauls, and Egypt, and Libya, and the other countries, but have committed such cruel outrages against all who have in any way opposed them in my behalf; is it not plain that their designs have been directed rather against me than against any other, and that their desire is miserably to destroy me as they have done others? To accomplish this they vigilantly watch for an opportunity, and think themselves injured, when they see those safe, whom they wished not to live.

## Footnotes

* ↑ Matt. x. 29.
* ↑ Encyc. 5.
* ↑ Is. xlvii. 6; Ps. lxix. 26.
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Defence of His Flight/Apologia de Fuga/Chapter 8

8. If it is wrong to flee, it is worse to persecute.
But although they have done all this, yet they are not ashamed of the evils they have already contrived against me, but proceed now to accuse me, because I have been able to escape their murderous hands. Nay, they bitterly bewail themselves, that they have not effectually put me out of the way; and so they pretend to reproach me with cowardice, not perceiving that by thus murmuring against me, they rather turn the blame upon themselves. For if it be a bad thing to flee, it is much worse to persecute; for the one party hides himself to escape death, the other persecutes with a desire to kill; and it is written in the Scriptures that we ought to flee; but he that seeks to destroy transgresses the law, nay, and is himself the occasion of the other’s flight. If then they reproach me with my flight, let them be more ashamed of their own persecution. Let them cease to conspire, and they who flee will forthwith cease to do so. But they, instead of giving over their wickedness, are employing every means to obtain possession of my person, not perceiving that the flight of those who are persecuted is a strong argument against those who persecute. For no man flees from the gentle and the humane, but from the cruel and the evil-minded. ‘Every one that was in distress, and every one that was in debt,’ fled from Saul, and took refuge with David. But this is the reason why these men desire to cut off those who are in concealment, that there may be no evidence forthcoming of their wickedness. But herein their minds seem to be blinded with their usual error. For the more the flight of their enemies becomes known, so much the more notorious will be the destruction or the banishment which their treachery has brought upon them; so that whether they kill them outright, their death will be the more loudly noised abroad against them, or whether they drive them into banishment, they will but be sending forth everywhere monuments of their own iniquity.

## Footnotes

* ↑ Cited by Socrates iii. 8.
* ↑ Apol. Ar. §4.
* ↑ 1 Sam. xxii. 2.
* ↑ Hist. Arian. §§34, 35.
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Defence of the Nicene Definition/De Decretis
## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Defence of the Nicene Definition
## Contents

* Introduction
* De Decretis
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/Answer to the Letters of Petilian, the Donatist/Book II/Chapter 57

Chapter 57.—129. Petilianus said: "It is written, ‘Thou shalt not commit adultery.’ Each one of you, even though he be chaste in his body, yet in spirit is an adulterer, because he pollutes his holiness."
130. Augustin answered: These words also might be spoken with truth against certain both of our number and of yours; but if their deeds are condemned by us and you alike, they belong to neither us nor you. But you wish that what you say against certain men, without proving it even in their especial case, should be taken just as if you had established it,—not in the case of some who have fallen away from the seed of Abraham, but in reference to all the nations of the earth who are blessed in the seed of Abraham.