OpenLLM-France/wikimedia huggingface dataset:
# New poems and variant readings/To all that love the far and blue

TO ALL THAT LOVE THE FAR AND BLUE
To all that love the far and blue: Whether, from dawn to eve, on foot The fleeing corners ye pursue, Nor weary of the vain pursuit; Or whether down the singing stream, Paddle in hand, jocund ye shoot, To splash beside the splashing bream Or anchor by the willow root:
​Or, bolder, from the narrow shore Put forth, that cedar ark to steer, Among the seabirds and the roar Of the great sea, profound and clear; Or, lastly if in heart ye roam, Not caring to do else, and hear, Safe sitting by the fire at home, Footfalls in Utah or Pamere:
Though long the way, though hard to bear The sun and rain, the dust and dew; Though still attainment and despair Inter the old, despoil the new; There shall at length, be sure, O friends, Howe'er ye steer, whate'er ye do— At length, and at the end of ends, The golden city come in view.
# New poems and variant readings/To friends at home

TO FRIENDS AT HOME
To friends at home, the lone, the admired, the lost The gracious old, the lovely young, to May The fair, December the beloved, These from my blue horizon and green isles, These from this pinnacle of distances I, The unforgetful, dedicate.
# New poems and variant readings/Voluntary

VOLUNTARY
Here in the quiet eve My thankful eyes receive The quiet light. I see the trees stand fair Against the faded air, And star by star prepare The perfect night.
And in my bosom, lo! Content and quiet grow Toward perfect peace. And now when day is done, Brief day of wind and sun, The pure stars, one by one, Their troop increase.
​Keen pleasure and keen grief Give place to great relief: Farewell my tears! Still sounds toward me float; I hear the bird's small note, Sheep from the far sheepcote, And lowing steers.
For lo! the war is done, Lo, now the battle won, The trumpets still. The shepherd's slender strain, The country sounds again Awake in wood and plain, On haugh and hill.
Loud wars and loud loves cease. I welcome my release; And hail once more Free foot and way world-wide. And oft at eventide Light love to talk beside The hostel door
# New poems and variant readings/What man may learn, what man may do

WHAT MAN MAY LEARN, WHAT MAN MAY DO
What man may learn, what man may do, Of right or wrong of false or true, While, skipper-like, his course he steers Through nine and twenty mingled years, Half misconceived and half forgot, So much I know and practise not.
Old are the words of wisdom, old The counsels of the wise and bold: To close the ears, to check the tongue, To keep the pining spirit young; To act the right, to say the true, And to be kind whate'er you do.
​Thus we across the modern stage Follow the wise of every age; And, as oaks grow and rivers run Unchanged in the unchanging sun, So the eternal march of man Goes forth on an eternal plan.
# New poems and variant readings/To what shall I compare her

TO WHAT SHALL I COMPARE HER?
To what shall I compare her, That is as fair as she? For she is fairer—fairer Than the sea. What shall be likened to her, The sainted of my youth? For she is truer—truer Than the truth.
As the stars are from the sleeper, Her heart is hid from me; For she is deeper—deeper Than the sea. Yet in my dreams I view her Flush rosy with new ruth— Dreams! Ah, may these prove truer Than the truth.
# Nicene and Post-Nicene Fathers: Series I/Volume I/Confessions/Book II/Chapter 9

Chapter IX.—It Was a Pleasure to Him Also to Laugh When Seriously Deceiving Others.
17. By what feelings, then, was I animated? For it was in truth too shameful; and woe was me who had it. But still what was it? “Who can understand his errors?” We laughed, because our hearts were tickled at the thought of deceiving those who little imagined what we were doing, and would have vehemently disapproved of it. Yet, again, why did I so rejoice in this, that I did it not alone? Is it that no one readily laughs alone? No one does so readily; but yet sometimes, when men are alone by themselves, nobody being by, a fit of laughter overcomes them when anything very droll presents itself to their senses or mind. Yet alone I would not have done it—alone I could not at all have done it. Behold, my God, the lively recollection of my soul is laid bare before Thee—alone I had not committed that theft, wherein what I stole pleased me not, but rather the act of stealing; nor to have done it alone would I have liked so well, neither would I have done it. O Friendship too unfriendly! thou mysterious seducer of the soul, thou greediness to do mischief out of mirth and wantonness, thou craving for others’ loss, without desire for my own profit or revenge; but when they say, “Let us go, let us do it,” we are ashamed not to be shameless.

## Footnotes

* ↑ Ps. xix. 12.
# Nicene and Post-Nicene Fathers: Series I/Volume I/Confessions/Book III

Book III.
Of the seventeenth, eighteenth, and nineteenth years of his age, passed at Carthage, when, having completed his course of studies, he is caught in the snares of a licentious passion, and falls into the errors of the Manichæans.

## 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
# Nicene and Post-Nicene Fathers: Series I/Volume I/Confessions/Book III/Chapter 10

Chapter X.—He Reproves the Triflings of the Manichæans as to the Fruits of the Earth.
18. These things being ignorant of, I derided those holy servants and prophets of Thine. And what did I gain by deriding them but to be derided by Thee, being insensibly, and little by little, led on to those follies, as to credit that a fig-tree wept when it was plucked, and that the mother-tree shed milky tears? Which fig notwithstanding, plucked not by his own but another’s wickedness, had some “saint” eaten and mingled with his entrails, he should breathe out of it angels; yea, in his prayers he shall assuredly groan and sigh forth particles of God, which particles of the most high and true God should have remained bound in that fig unless they had been set free by the teeth and belly of some “elect saint”! And I, miserable one, believed that more mercy was to be shown to the fruits of the earth than unto men, for whom they were created; for if a hungry man—who was not a Manichæan—should beg for any, that morsel which should be given him would appear, as it were, condemned to capital punishment.

## Footnotes

* ↑ i.e. Manichæan saint.
* ↑ According to this extraordinary system, it was the privilege of the “elect” to set free in eating such parts of the divine substance as were imprisoned in the vegetable creation (Con. Faust. xxxi. 5). They did not marry or work in the fields, and led an ascetic life, the “hearers” or catechumens being privileged to provide them with food. The “elect” passed immediately on dying into the realm of light, while, as a reward for their service, the souls of the “hearers” after death transmigrated into plants (from which they might be most readily freed), or into the “elect,” so as, in their turn, to pass away into the realm of light. See Con. Faust. v. 10, xx. 23; and in Ps. cxl.
* ↑ Augustin frequently alludes to their conduct to the poor, in refusing to give them bread or the fruits of the earth, lest in eating they should defile the portion of God contained therein. But to avoid the odium of their conduct, they would inconsequently give money whereby food might be bought. See in Ps. cxl. sec. 12; and De Mor. Manich. 36, 37, and 53.
# Nicene and Post-Nicene Fathers: Series I/Volume I/Confessions/Book II/Chapter 4

Chapter IV.—He Commits Theft with His Companions, Not Urged on by Poverty, But from a Certain Distaste of Well-Doing.
9. Theft is punished by Thy law, O Lord, and by the law written in men’s hearts, which iniquity itself cannot blot out. For what thief will suffer a thief? Even a rich thief will not suffer him who is driven to it by want. Yet had I a desire to commit robbery, and did so, compelled neither by hunger, nor poverty through a distaste for well-doing, and a lustiness of iniquity. For I pilfered that of which I had already sufficient, and much better. Nor did I desire to enjoy what I pilfered, but the theft and sin itself. There was a pear-tree close to our vineyard, heavily laden with fruit, which was tempting neither for its colour nor its flavour. To shake and rob this some of us wanton young fellows went, late one night (having, according to our disgraceful habit, prolonged our games in the streets until then), and carried away great loads, not to eat ourselves, but to fling to the very swine, having only eaten some of them; and to do this pleased us all the more because it was not permitted. Behold my heart, O my God; behold my heart, which Thou hadst pity upon when in the bottomless pit. Behold, now, let my heart tell Thee what it was seeking there, that I should be gratuitously wanton, having no inducement to evil but the evil itself. It was foul, and I loved it. I loved to perish. I loved my own error—not that for which I erred, but the error itself. Base soul, falling from Thy firmament to utter destruction—not seeking aught through the shame but the shame itself!
# Nicene and Post-Nicene Fathers: Series I/Volume I/Confessions/Book II/Chapter 5

Chapter V.—Concerning the Motives to Sin, Which are Not in the Love of Evil, But in the Desire of Obtaining the Property of Others.
10. There is a desirableness in all beautiful bodies, and in gold, and silver, and all things; and in bodily contact sympathy is powerful, and each other sense hath his proper adaptation of body. Worldly honour hath also its glory, and the power of command, and of overcoming; whence proceeds also the desire for revenge. And yet to acquire all these, we must not depart from Thee, O Lord, nor deviate from Thy law. The life which we live here hath also its peculiar attractiveness, through a certain measure of comeliness of its own, and harmony with all things here below. The friendships of men also are endeared by a sweet bond, in the oneness of many souls. On account of all these, and such as these, is sin committed; while through an inordinate preference for these goods of a lower kind, the better and higher are neglected,—even Thou, our Lord God, Thy truth, and Thy law. For these meaner things have their delights, but not like unto my God, who hath created all things; for in Him doth the righteous delight, and He is the sweetness of the upright in heart.
11. When, therefore, we inquire why a crime was committed, we do not believe it, unless it appear that there might have been the wish to obtain some of those which we designated meaner things, or else a fear of losing them. For truly they are beautiful and comely, although in comparison with those higher and celestial goods they be abject and contemptible. A man hath murdered another; what was his motive? He desired his wife or his estate; or would steal to support himself; or he was afraid of losing something of the kind by him; or, being injured, he was burning to be revenged. Would he commit murder without a motive, taking delight simply in the act of murder? Who would credit it? For as for that savage and brutal man, of whom it is declared that he was gratuitously wicked and cruel, there is yet a motive assigned. “Lest through idleness,” he says, “hand or heart should grow inactive.” And to what purpose? Why, even that, having once got possession of the city through that practice of wickedness, he might attain unto honours, empire, and wealth, and be exempt from the fear of the laws, and his difficult circumstances from the needs of his family, and the consciousness of his own wickedness. So it seems that even Catiline himself loved not his own villanies, but something else, which gave him the motive for committing them.

## Footnotes

* ↑ Ps. lxiv. 10.
* ↑ Sallust, De Bello Catil. c. 9.
# Nicene and Post-Nicene Fathers: Series I/Volume I/Confessions/Book II/Chapter 7

Chapter VII.—He Gives Thanks to God for the Remission of His Sins, and Reminds Every One that the Supreme God May Have Preserved Us from Greater Sins.
15. “What shall I render unto the Lord,” that whilst my memory recalls these things my soul is not appalled at them? I will love Thee, O Lord, and thank Thee, and confess unto Thy name, because Thou hast put away from me these so wicked and nefarious acts of mine. To Thy grace I attribute it, and to Thy mercy, that Thou hast melted away my sin as it were ice. To Thy grace also I attribute whatsoever of evil I have not committed; for what might I not have committed, loving as I did the sin for the sin’s sake? Yea, all I confess to have been pardoned me, both those which I committed by my own perverseness, and those which, by Thy guidance, I committed not. Where is he who, reflecting upon his own infirmity, dares to ascribe his chastity and innocency to his own strength, so that he should love Thee the less, as if he had been in less need of Thy mercy, whereby Thou dost forgive the transgressions of those that turn to Thee? For whosoever, called by Thee, obeyed Thy voice, and shunned those things which he reads me recalling and confessing of myself, let him not despise me, who, being sick, was healed by that same Physician by whose aid it was that he was not sick, or rather was less sick. And for this let him love Thee as much, yea, all the more, since by whom he sees me to have been restored from so great a feebleness of sin, by Him he sees himself from a like feebleness to have been preserved.

## Footnotes

* ↑ Ps. cxvi. 12.
* ↑ Rev. iii. 5.
* ↑ Luke iv. 23.
# Nicene and Post-Nicene Fathers: Series I/Volume I/Confessions/Book II/Chapter 8

Chapter VIII.—In His Theft He Loved the Company of His Fellow-Sinners.
16. “What fruit had I then,” wretched one, in those things which, when I remember them, cause me shame—above all in that theft, which I loved only for the theft’s sake? And as the theft itself was nothing, all the more wretched was I who loved it. Yet by myself alone I would not have done it—I recall what my heart was—alone I could not have done it. I loved, then, in it the companionship of my accomplices with whom I did it. I did not, therefore, love the theft alone—yea, rather, it was that alone that I loved, for the companionship was nothing. What is the fact? Who is it that can teach me, but He who illuminateth mine heart and searcheth out the dark corners thereof? What is it that hath come into my mind to inquire about, to discuss, and to reflect upon? For had I at that time loved the pears I stole, and wished to enjoy them, I might have done so alone, if I could have been satisfied with the mere commission of the theft by which my pleasure was secured; nor needed I have provoked that itching of my own passions, by the encouragement of accomplices. But as my enjoyment was not in those pears, it was in the crime itself, which the company of my fellow-sinners produced.

## Footnotes

* ↑ Rom. vi. 21.
# Nicene and Post-Nicene Fathers: Series I/Volume I/Confessions/Book III/Chapter 1

Chapter I.—Deluded by an Insane Love, He, Though Foul and Dishonourable, Desires to Be Thought Elegant and Urbane.
1. To Carthage I came, where a cauldron of unholy loves bubbled up all around me. I loved not as yet, yet I loved to love; and with a hidden want, I abhorred myself that I wanted not. I searched about for something to love, in love with loving, and hating security, and a way not beset with snares. For within me I had a dearth of that inward food, Thyself, my God, though that dearth caused me no hunger; but I remained without all desire for incorruptible food, not because I was already filled thereby, but the more empty I was the more I loathed it. For this reason my soul was far from well, and, full of ulcers, it miserably cast itself forth, craving to be excited by contact with objects of sense. Yet, had these no soul, they would not surely inspire love. To love and to be loved was sweet to me, and all the more when I succeeded in enjoying the person I loved. I befouled, therefore, the spring of friendship with the filth of concupiscence, and I dimmed its lustre with the hell of lustfulness; and yet, foul and dishonourable as I was, I craved, through an excess of vanity, to be thought elegant and urbane. I fell precipitately, then, into the love in which I longed to be ensnared. My God, my mercy, with how much bitterness didst Thou, out of Thy infinite goodness, besprinkle for me that sweetness! For I was both beloved, and secretly arrived at the bond of enjoying; and was joyfully bound with troublesome ties, that I might be scourged with the burning iron rods of jealousy, suspicion, fear, anger, and strife.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book VII/Chapter 6

Chapter 6.—10. Iambus of Germaniciana said: "Those who approve the baptism of heretics disapprove ours, so as to deny that such as are, I will not say washed, but defiled outside the Church, ought to be baptized within the Church."
11. To him we answer, that none of our party approves the baptism of heretics, but all the baptism of Christ, even though it be found in heretics who are as it were chaff outside the Church, as it may be found in other unrighteous men who are as chaff within the Church. For if those who are baptized without the Church are not washed, but defiled, assuredly those who are baptized outside the rock on which the Church is built are not washed, but defiled. But all are without the said rock who hear the words of Christ and do them not. Or if it be the case that they are washed indeed in baptism, but yet continue in the defilement of their unrighteousness, from which they were unwilling to be changed for the better, the same is true also of the heretics.

## Footnotes

* ↑ Germaniciana Nova was in ecclesiastical province of Byzacium, and so called after the German veterans settled there. An Iambus is mentioned as bishop in Cypr. Epp. lvii., lxvii.
* ↑ Conc. Carth. sec. 42.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Preface

The
Seven Books of Augustin,
Bishop of Hippo
On Baptism, Against the Donatists
_________________
This treatise was written about 400 A.D. Concerning it Aug. in Retract. Book II. c. xviii., says: I have written seven books on Baptism against the Donatists, who strive to defend themselves by the authority of the most blessed bishop and martyr Cyprian; in which I show that nothing is so effectual for the refutation of the Donatists, and for shutting their mouths directly from upholding their schism against the Catholic Church, as the letters and act of Cyprian.
_________________
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book VII/Chapter 52

Chapter 52.—100. Of all these several classes, then, no one doubts respecting those first, who are in the house of God in such a sense as themselves to be the house of God, whether they be already spiritual, or as yet only babes nurtured with milk, but still making progress with earnestness of heart, towards that which is spiritual, that such men both have baptism so as to be of profit to themselves, and transmit it to those who follow their example so as to benefit them; but that in its transmission to those who are false, whom the Holy Spirit shuns, though they themselves, so far as lies with them, confer it so as to be of profit, yet the others receive it in vain, since they do not imitate those from whom they receive it. But they who are in the great house after the fashion of vessels to dishonor, both have baptism without profit to themselves, and transmit it without profit to those who follow their example: those, however, receive it with profit, who are united in heart and character, not to their ministers, but to the holy house of God. But those who are more thoroughly separated, so as to be rather out of the house than in the house, have baptism without any profit to themselves; and, moreover, there is no profit to those who receive it from them, unless they be compelled by urgent necessity to receive it, and their heart in receiving it does not depart from the bond of unity: yet nevertheless they possess it, though the possession be of no avail; and it is received from them, even when it is of no profit to those who so receive it, though, in order that it may become of use, they must depart from their heresy or schism, and cleave to that house of God. And this ought to be done, not only by heretics and schismatics, but also by those who are in the house through communion in the sacraments, yet so as to be outside the house through the perversity of their character. For so the sacrament begins to be of profit even to themselves, which previously was of no avail.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book VII/Chapter 54

Chapter 54.—103. But now I think that it is fully time for me to bring to their due termination these books also on the subject of baptism, in which our Lord God has shown to us, through the words of the peaceful Bishop Cyprian and his brethren who agreed with him, how great is the love which should be felt for catholic unity; so that even where they were otherwise minded until God should reveal even this to them, they should rather bear with those who thought differently from themselves, than sever themselves from them by a wicked schism; whereby the mouths of the Donatists are wholly closed, even if we say nothing of the followers of Maximian. For if the wicked pollute the good in unity, then even Cyprian himself already found no Church to which he could be joined. But if the wicked do not infect the good in unity, then the sacrilegious Donatist has no ground to set before himself for separation. But if baptism is both possessed and transferred by the multitude of others who work the works of the flesh, of which it is said, that "they which do such things shall not inherit the kingdom of God," then it is possessed and transferred also by heretics, who are numbered among those works; because they could have transferred it had they remained, and did not lose it by their secession. But men of this kind confer it on their fellows as fruitlessly and uselessly as the others who resemble them, inasmuch as they shall not inherit the kingdom of God. And as, when those others are brought into the right path, it is not that baptism begins to be present, having been absent before, but that it begins to profit them, having been already in them; so is it the case with heretics as well. Whence Cyprian and those who thought with him could not impose limits on the Catholic Church, which they would not mutilate. But in that they were otherwise minded we feel no fear, seeing that we too share in their veneration for Peter; yet in that they did not depart from unity we rejoice, seeing that we, like them, are founded on the rock.

## Footnotes

* ↑ Phil. iii. 15.
* ↑ Gal. v. 19-21.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book VII/Chapter 9

Chapter 9.—16. Jader of Midila said: "We know that there is but one baptism in the Catholic Church, and therefore we ought not to admit a heretic unless he has been baptized in our body, lest he should think that he has been baptized outside the Catholic Church."
17. To him our answer is, that if this were said of those unrighteous men who are outside the rock, it certainly would be falsely said. And so it is therefore also in the case of heretics.

## Footnotes

* ↑ Midila (Midili) was in ecclesiastical province of Numidia. Jader is Punic name. Occurs as bishop in Cypr. Epp. lxxvi., lxxix.
* ↑ Conc. Carth. sec. 45.