OpenLLM-France/wikimedia huggingface dataset:
# The Oldest English Epic/Chapter 1/Beowulf 05

V
320Stone-bright the street: it showed the way to the crowd of clansmen. Corselets glistened hand-forged, hard; on their harness bright the steel ring sang, as they strode along in mail of battle, and marched to the hall. 325There, weary of ocean, the wall along they set their bucklers, their broad shields, down, and bowed them to bench: the breastplates clanged, war-gear of men; their weapons stacked, spears of the seafarers stood together, 330gray-tipped ash: that iron band was worthily weaponed!—A warrior proud asked of the heroes their home and kin. “Whence, now, bear ye burnished shields, harness gray and helmets grim, 335spears in multitude ? Messenger, I, Hrothgar’s herald! Heroes so many ne’er met I as strangers of mood so strong, ’Tis plain that for prowess, not plunged into exile, for high-hearted valor, Hrothgar ye seek!” 340Him the sturdy-in-war bespake with words, proud earl of the Weders answer made, hardy ’neath helmet:—“Hygelac’s, we, ​fellows at board; I am Beowulf named. I am seeking to say to the son of Healfdene 345this mission of mine, to thy master-lord, the doughty prince, if he deign at all grace that we greet him, the good one, now.” Wulfgar spake, the Wendles’ chieftain, whose might of mind to many was known, 350his courage and counsel: “The king of Danes, the Scyldings’ friend, I fain will tell, the Breaker-of-Rings, as the boon thou askest, the famed prince, of thy faring hither, and, swiftly after, such answer bring 355as the doughty monarch may deign to give.” Hied then in haste to where Hrothgar sat white-haired and old, his earls about him, till the stout thane stood at the shoulder there
of the Danish king: good courtier he! 360Wulfgar spake to his winsome lord:— “Hither have fared to thee far-come men o’er the paths of ocean, people of Geatland; and the stateliest there by his sturdy band is Beowulf named. This boon they seek, 365that they, my master, may with thee have speech at will: nor spurn their prayer to give them hearing, gracious Hrothgar! In weeds of the warrior worthy they, methinks, of our liking; their leader most surely, 370a hero that hither his henchmen has led.”
* ↑ Either merely paved, the strata via of the Romans, or else thought of as a sort of mosaic, an extravagant touch like the reckless waste of gold on the walls and roofs of a hall.—Stone buildings, it will be noted, are for old English poetry a mystery, a legacy of the past and its demi-gods—“work of giants”; for prose they pass as fit only for kings. Asser in his Life of Alfred (ed. Stevenson, 91, 23, and p. 154) calls them villae regiae. The common Germanic hatred of cities and of stone houses is familiar from the rhetoric of Tacitus.
* ↑ See Finnsburg, vv. 7 f . for a more striking personification.
* ↑ “Before the shoulders,” whatever position this was. Gering: “at the left shoulder of the lord of the land.”
* ↑ Literally, “oldest.” See above, v. 258.
# The Panchatantra (Purnabhadra's Recension of 1199 CE)/Book 2/Mother Shandilee's Bargain

MOTHER SHANDILEE'S BARGAIN
At one time I asked a certain Brahman in a certain town for shelter during the rainy season, and this he gave me. So there I lived, occupied with pious duties.
One day I woke betimes, and listening to a conversation between my host and his wife, I heard the Brahman say: "My dear, tomorrow will be the winter solstice, an extremely profitable season. So I will go to another village in search of donations. And you, in honor of the sun, should give some Brahman food to the extent of your ability."
But his wife snapped at him harshly, saying: "Who would give food to a poor Brahman like you? Are you not ashamed to talk like that? And besides:
Since first I put my hand in yours, I haven't had a thing: I’ve never tasted stylish food; Don't mention gem or ring."
At this the Brahman was terrified and he stammered: "My dear, my dear, you should not say such things. You have heard the saying: ​
You have a mouthful only? Give A half to feed the needy: Will any ever own the wealth For which his soul is greedy?
And again:
The poor man can but give a mite; Yet his reward is such— The Scriptures tell us—as is his, From riches giving much.
The cloud gives only water, yet The whole world treats him as a pet: But none can bear, the sun, who stands With rays that look like outstretched hands.
"Bearing this in mind, even the poor should give to the right person at the right time—though the gift seems beneath contempt. For
Great faith, a gift appropriate, Fit time, a fit recipient, An understanding heart—and gifts Are blest beyond all measurement.
And some quote this:
Indulge in no excessive greed (A little helps in time of need) But one, by greed excessive led, Perceived a topknot on his head."
"How was that?" asked the wife. And the Brahman told the story of
SELF-DEFEATING FORETHOUGHT
# The New View of Hell

This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
The New View of Hell.
THE
New View of Hell.
SHOWING
ITS NATURE, WHEREABOUTS, DURATION, AND HOW TO ESCAPE IT.
BY
B. F. BARRETT,
Author of "Lectures on the New Dispensation," "The Golden Reed," "Letters to Beecher on the Divine Trinity," Etc., Etc.
PHILADELPHIA J. B. LIPPINCOTT & CO. 1872.
Entered according to Act of Congress, in the year 1871, by J. B. LIPPINCOTT & CO., In the office of the Librarian of Congress, at Washington.
Lippincott's Press, Philadelphia.
CONTENTS.
PAGE
PREFACE.
There are few subjects within the compass of revealed or speculative Theology, upon which inquiring minds have been more exercised within the last hundred years, than the subject of Hell. And there are few, perhaps, which have been the occasion of more strifes and divisions in the churches, which have caused more trouble to Christian believers, or upon which there are at this moment more anxiety, doubt and disagreement among religious teachers themselves.
There is no doubt that the popular mind of Christendom has undergone a considerable change on this, as on many other subjects, since the commencement of the present century. The old representations of the Divine justice, and of the condition of the wicked in the great Hereafter, would hardly be listened to with patience—certainly not with satisfaction—by any intelligent Christian congregation of to-day.
"The idea which men once had of hell and of divine justice," says the distinguished occupant of Plymouth Pulpit, "was a nightmare as hideous as was ever begotten by the hellish brood itself. And it was an atrocious slander on God. I do not wonder that men have reacted from these horrors—I honor them for it."
​But what have the Christian teachers of to-day to offer as a substitute for the old idea, which is confessedly becoming obsolete in nearly all of the churches? Many of them, nothing—literally nothing, that can at once satisfy the reason of thoughtful inquirers, and meet the demands of the language of Scripture. And some are frank enough to confess their destitution. Said a distinguished Presbyterian clergyman, writing on this subject some time ago: "It is all dark, dark, dark, to my soul; and I cannot disguise it."
The aim of the present work is to unfold and present the New view of Hell, as set forth in the theological writings of Emanuel Swedenborg; to show that it is at once rational and Scriptural, in harmony with the perfect love and wisdom of God, as well as with the teachings of human experience and the profoundest spiritual philosophy; and that its practical influence upon the character of believers, cannot be otherwise than beneficent.
How far I have succeeded in this, the reader himself must judge. But if I have achieved even a partial success, and presented the subject in a light to relieve and profit only a few troubled souls, I shall be more than satisfied—I shall be thankful.
B. F. B.
Philadelphia, November 15, 1871.
# The Parson's Handbook (Second Edition)/Appendix

APPENDIX
The following very brief summary of the Archbishop of York’s Pastoral (Dec. 1898) may be of use. The pastoral was delivered after this handbook was in type.
The Bishop’s unanimity on these points is absolute. We have to obey the Prayer Book as it is. The daily services should be said. Provision should be made for the holy days and fasts which are in the Prayer Book, but other festivals are not to be observed. No ceremony to be introduced that is not ‘clearly authorised or sanctioned by the Prayer Book’; but hymns are an exception to this rule. The Ornaments Rubric not to be obeyed without the Bishop's sanction. ‘The ceremonial use of incense as in the censing of persons and things cannot be sanctioned’; but its still use might be tolerated. The sprinkling of water cannot be sanctioned. Pictures and images may be allowed, but not the placing of candles before them. Reservation must be wholly discontinued; though in special cases of emergency ‘permission might possibly be given to carry the Holy Communion directly’ from the service in church, without any reservation. There is no authority for the omission of the Commandments, or of Collect, Epistle, and Gospel. All additions to the service are equally inadmissible ; ‘for example the ringing of a bell at the moment of consecration, either within or outside of the church.’ To celebrate the Holy Communion ‘in a choral form with everything that can add to its dignity and solemnity’ is in every way allowable; but there must be persons present to partake of the Holy Sacrament, and there must be ‘an open and evident readiness’ to receive communicants. No additional service may be introduced without the Bishop’s sanction first obtained. Interpolations are inadmissible. Invocations cannot be allowed, ‘nor definite prayers for the dead.’ The Church of England does not allow confession to be made compulsory.
# The Parson's Handbook

* The Parson's Handbook (Second Edition)
* The Parson's Handbook (Fourth Edition) (transcription project)
* The Parson's Handbook (Sixth Edition)
This work is in the public domain in the United States because it was published before January 1, 1929.
The longest-living author of this work died in 1936, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 87 years or less. 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
# The Parochial System (Wilberforce, 1838)

* related portals: Anglicanism, England.
* sister projects: Wikidata item.
THE
PAROCHIAL SYSTEM,
AN APPEAL
TO
ENGLISH CHURCHMEN.
BY
HENRY WILLIAM WILBERFORCE, M.A.
OF ORIEL COLLEGE, OXFORD,
CURATE OF BRANSGORE, HANTS.
Thus saith the Lord of Hosts; Consider your ways. Go up to the mountain, and bring wood, and build the house; and I will take pleasure in it, and I will be glorified, saith the Lord.—Haggai, i. 7, 8.
The God of Heaven, He will prosper us; therefore we His servants will arise and build.—Nehemiah ii. 20.
LONDON:
PRINTED FOR J. G. & F. RIVINGTON,
ST. PAUL'S CHURCH YARD,
AND WATERLOO PLACE, PALL MALL.
1838.
LONDON: GILBERT & RIVINGTON, PRINTERS, ST. JOHN'S-SQUARE.
TO
THE RIGHT REVEREND
CHARLES RICHARD,
LORD BISHOP OF WINCHESTER,
ETC. ETC.
THESE PAGES
ARE MOST RESPECTFULLY INSCRIBED,
IN THE
CHEERFUL HOPE AND EARNEST PRAYER,
THAT HE MAY SEE THE FRUIT OF HIS LABOURS,
IN THE PROVISION
OF A CHURCH AND A PASTOR
FOR EVERY INHABITANT OF HIS DIOCESE.
ADVERTISEMENT.
The following Essay is that to which the premium of two hundred guineas, offered by the Committee of the "Christian Influence Society," was adjudged by the Rev. Dr. Dealtry, and the Rev. Professor Scholfield.
CONTENTS. :
| SECTION I. ||
| | page |
| The parochial system in theory and in practice | 1 |
| SECTION II. ||
| Measures suggested for the restoration of the parochial system | 26 |
| SECTION III. ||
| The measure of liberality and self-denial demanded by the principles of the Gospel | 44 |
| SECTION IV. ||
| The duty of employing our influence and political privileges on behalf of the Church | 108 |
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# The Parson's Handbook (Second Edition)

THE PARSON’S HANDBOOK
CONTAINING PRACTICAL DIRECTIONS BOTH FOR
PARSONS AND OTHERS AS TO THE MANAGEMENT OF
THE PARISH CHURCH AND ITS SERVICES ACCORDING TO
THE ENGLISH USE AS SET FORTH IN THE BOOK OF COMMON PRAYER
With an Introductory Essay on conformity to
The Church of England By the Rev. PERCY DEARMER, M.A.
SECOND EDITION
LONDON
GRANT RICHARDS
9 HENRIETTA STREET
1899
CONTENTS
This work is in the public domain in the United States because it was published before January 1, 1929.
The longest-living author of this work died in 1936, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 87 years or less. 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
# The Poems and Prose Remains of Arthur Hugh Clough/Volume 2/An Incident

AN INCIDENT.
’Twas on a sunny summer day I trod a mighty city’s street, And when I started on my way My heart was full of fancies sweet; But soon, as nothing could be seen, But countenances sharp and keen, Nought heard or seen around but told Of something bought or something sold, And none that seemed to think or care That any save himself was there,—
Full soon my heart began to sink With a strange shame and inward pain, For I was sad within to think Of this absorbing love of gain, And various thoughts my bosom tost; When suddenly my path there crossed, Locked hand in hand with one another, A little maiden and her brother A little maiden, and she wore Around her waist a pinafore.
And hand in hand along the street This pretty pair did softly go, And as they went, their little feet Moved in short even steps and slow
It was a sight to see and bless, That little sister's tenderness; One hand a tidy basket bore Of flowers and fruit a chosen store, Such as kind friends oft send to others And one was fastened in her brother's.
It was a voice of meaning sweet, And spake amid that scene of strife Of home and homely duties meet, And charities of daily life; And often, should my spirit fail, And under cold strange glances quail, 'Mid busy shops and busier throng, That speed upon their ways along The thick and crowded thoroughfare, I'll call to mind that little pair. 1836
# The Poems and Prose Remains of Arthur Hugh Clough/Volume 2/Cold Comfort

COLD COMFORT.
# The Poems and Prose Remains of Arthur Hugh Clough/Volume 2/Bethesda

BETHESDA.
A SEQUEL.
# The Poems and Prose Remains of Arthur Hugh Clough/Volume 2/Blessed are they that have not seen!

BLESSED ARE THEY THAT HAVE NOT SEEN!
# The Poems and Prose Remains of Arthur Hugh Clough/Volume 2/An Evening Walk in Spring

AN EVENING WALK IN SPRING.
It was but some few nights ago I wandered down this quiet lane; I pray that I may never know The feelings then I felt, again. The leaves were shining all about, You might almost have seen them springing; I heard the cuckoo’s simple shout, And all the little birds were singing. It was not dull, the air was clear, All lovely sights and sounds to deal, My eyes could see, my ears could hear, Only my heart, it would not feel; And yet that it should not be so, My mind kept telling me within; Though nought was wrong that I did know, I thought I must have done some sin. For I am sure as I can be, That they who have been wont to look On all in Nature’s face they see, Even as in the Holy Book; They who with pure and humble eyes Have gazed and read her lessons high, And taught their spirits to be wise In love and human sympathy,— That they can soon and surely tell When aught has gone amiss within, When the mind is not sound and well, Nor the soul free from taint of sin. For as God’s Spirit from above, So Beauty is to them below, And when they slight that holy love, Their hearts that presence may not know.
So I turned home the way I came, With downcast looks and heavy heart, A guilty thing and full of shame, With a dull grief that had no smart. It chanced when I was nearly there That all at once I raised my eyes— Was it a dream, or vision rare, That then they saw before them rise? I see it now, before me here, As often, often I have done, As bright as it could then appear, All shining in the setting sun. Elms, with their mantling foliage spread, And tall dark poplars rising out, And blossomed orchards, white and red, Cast, like a long low fence, about; And in the midst the grey church-tower, With one slight turret at its side, Bringing to mind with silent power Those thousand homes the elm-trees hide. And then there came the thought of one Who on his bed of sickness lay, Whilst I beneath the setting sun Was dreaming this sweet hour away. I thought of hearts for him that beat, Of aching eyes their watch that kept; The sister's and the mother's seat— And oh! I thought I should have wept. And oh, my spirit melted then, The weight fell off me that I bore, And now I felt in truth again The lovely things that stood before. O blessed, blessed scene, to thee, For that thy sweet and softening power,
I could have fallen upon my knee, Thy stately elms, thy grey church-tower. So then I took my homeward way, My heart in sweet and holy frame, With spirit, I may dare to say, More good and soft than when I came.
1836
# The Paradise/Volume 1/Book 1/The Paradise of Palladius/The Histories of the Holy Men/History 62

​Chapter LXII: Of The Blessed Man Eustathius
EUSTATHIUS was a brother of Elpidius whom [we have mentioned] above, and this man followed so strenuously after the acquisition of impassibility, and made his body so dry (i.e., emaciated) by the labours of vigilant prayer, that the [light of] the sun could be seen between his ribs. And of him the following story is told by the brethren who were continually with him, that is to say by his disciples: He never turned himself towards the west, because close by the side of the door of his cave was a mountain which, because of its mighty bulk, was very hard [to ascend]; and he never looked at the sun after the sixth hour of the day, because the door of his cell was hidden by the shadow of the mountain so long as the sun was declining towards its place of setting. And moreover he could never see those stars which appear in the western part of the sky, and for five and twenty years from the time when he entered the cave wherein he dwelt he never went down from the mountain.
# The Paradise/Volume 1/Book 1/The Paradise of Palladius/The Histories of the Holy Men/History 64

​Chapter LXIV: Of The Blessed Gaddai (Gaddanus), The Palestinian
AND I saw a certain old man whose name was Gaddâi, who lived without a shelter all his days in the places which were by the side of the Jordan. On one occasion the Jews rose up against him in fierce hatred (or zeal) by the side of the Dead Sea, and they drew the sword against him, and one of them took up a weapon to smite him, when the following great and wonderful thing was wrought upon the man who dared to lift up a sword against the blessed man: the hand of the man who had drawn the sword withered immediately, and the sword itself fell upon the ground.
# The Paradise/Volume 1/Book 1/The Paradise of Palladius/The Histories of the Holy Men/History 61

​Chapter lx: Of The Blessed Elpidius
IN those caves which, in ancient times, certain men had hewn out of the rock in the valley of the river near Jericho, wherein those who had fled from before Joshua, the son of Nun, had gone up and hidden themselves, there dwelt Elpidius; now he was a Cappadocian, who had been converted in the monastery of Timothy the Chorepiskopos, and he was a wonderful man and was also held to be worthy of consecration to the priesthood. And he came and dwelt in one of these caves, and he shewed such patient persistence in his self-abnegation, that he surpassed and eclipsed many [thereby]; for he followed for five and twenty years his rule of life, and during that time he only ate food on the Sabbath day, and on the First Day of the week, and he dwelt like the chief and the king of the bees among the cells of the whole brotherhood. And he used to rise up continually during the night and pray; and I myself also dwelt with him. And he made that mountain to be so peaceful and to contain so many inhabitants that it resembled a city, and during the night season a man might see the various works, and the labours of all kinds which appertain to the ascetic life, being performed there. One night, when this man Elpidius was reciting the service, now we were with him, a scorpion stung him, and he crushed the insect, without either leaving the place where he was or being in any way moved as a man usually is when he is suffering from the sting of a scorpion. And one day as he was holding in his hand a vine branch, a certain brother took it away from him; and as he was sitting by the side of the mountain, he dug a hole and pushed the vine branch into it, like a man who is planting [vines]; and although it was not the time for planting, the vine branch sprouted, and grew very large, and spread its branches abroad until it covered the whole church. Now the name of that brother was Ænesius, a wonderful man.
# The Paradise/Volume 1/Book 1/The Paradise of Palladius/The Histories of the Holy Men/History 65

​Chapter LXV: Of The Blessed Man Elijah
AND there was in this place a solitary monk called Elijah who used to dwell in a cave, and he passed his life in performing the works of spiritual excellence, and was worthy of praise. One day, when a great many of the brethren thronged to him—now his [dwelling-place] was a cave—he lacked bread, and he made apologies [to us] because he was troubled on account of the insufficiency of the bread. Now therefore, when the brethren went into his cell they found three loaves of bread, and when twenty men had eaten and were satisfied, there still remained one loaf which, one said, satisfied him for five and twenty days.
# The Paradise/Volume 1/Book 1/The Paradise of Palladius/The Histories of the Holy Men/History 66

​Chapter LXVI: Of Sabas, The Layman Of Jericho
AND there was a certain layman from Jericho whose name was Sabas, and he had a wife, and this man loved the monks so much that during the night season he used to go round about in the desert, and pass by the cells of the solitary monks therein, and outside the cell and habitation of each one of them he would set down a bushel of dates and vegetables, which would be sufficient for his wants, for the monks who lived by the side of the Jordan did not eat bread, and thus this man Sabas supplied the wants of the monks. One day as he was carrying along a load [of food] for the usual needs of the monks, through the operation of the Evil One, who is the Adversary of the monks, a lion met him, which terrified him, and wished to make him to cease from his ministrations to those holy men, and schemed to prevent him from performing his benevolent intent for their comfort. And the lion having overtaken him about a mile from the place where the monks were, and having seized him by his hand in order to turn him aside from his business, He Who by the hand of Daniel shut the mouth[s] of the lions, shut the mouth of this lion also (Daniel 6:22; Hebrews 11:33), and the beast did this lover of alms no harm whatsoever; and although the lion was exceedingly hungry he only took a very little of the things which Sabas was carrying for the old men, and then he departed. And it is manifest that He Who gave this man his life also satisfied the hunger of the lion.