OpenLLM-France/wikimedia huggingface dataset:
# National Lyrics, and Songs for Music/There are sounds in the Dark Roncesvalles

X.
THERE ARE SOUNDS IN THE DARK RONCESVALLES.
There are sounds in the dark Roncesvalles,  There are echoes on Biscay's wild shore; There are murmurs—but not of the torrent,  Nor the wind, nor the pine-forest's roar.
'Tis a day of the spear and the banner,  Of armings and hurried farewells; Rise, rise on your mountains, ye Spaniards!  Or start from your old battle-dells.
There are streams of unconquer'd Asturias,  That have roll'd with your father's free blood; Oh! leave on the graves of the mighty,  Proud marks where their children have stood!
# National Lyrics, and Songs for Music/The broken Flower

‡ THE BROKEN FLOWER.
Oh! wear it on thy heart, my love!  Still, still a little while! Sweetness is lingering in its leaves,  Tho' faded be their smile. Yet, for the sake of what hath been,  Oh! cast it not away! 'Twas born to grace a summer scene,  A long, bright, golden day, My love!  A long, bright, golden day!
A little while around thee, love!  Its fragrance yet shall cling, Telling, that on thy heart hath lain,  A fair, tho' faded thing.
But not ev'n that warm heart hath power  To win it back from fate: —Oh! I am like thy broken flower,  Cherish'd too late, too late, My love!  Cherish'd, alas! too late!
# National Lyrics, and Songs for Music/The lonely Bird

THE LONELY BIRD.
From a ruin thou art singing,  Oh! lonely, lonely bird! The soft blue air is ringing,  By thy summer music stirr'd; But all is dark and cold beneath,  Where harps no more are heard: Whence winn'st thou that exulting breath,  Oh! lonely, lonely bird?
Thy song flows richly swelling,  To a triumph of glad sounds, As from its cavern dwelling  A stream in glory bounds!
Tho' the castle echoes catch no tone  Of human step or word, Tho' the fires be quenched and the feasting done,  Oh! lonely, lonely bird!
How can that flood of gladness  Rush thro' thy fiery lay, From the haunted place of sadness,  From the bosom of decay? While dirge-notes in the breeze's moan,  Thro' the ivy garlands heard, Come blent with thy rejoicing tone,  Oh! lonely, lonely bird!
There's many a heart, wild singer,  Like thy forsaken tower, Where joy no more may linger,  Where love hath left his bower:
And there's many a spirit e'en like thee,  To mirth as lightly stirr'd, Tho' it soar from ruins in its glee,  Oh! lonely, lonely bird!
# National Lyrics, and Songs for Music/Water Lilies, a Fairy Song

WATER-LILIES.
A FAIRY-SONG.
Come away, Elves! while the dew is sweet, Come to the dingles where fairies meet; Know that the lilies have spread their bells O'er all the pools in our forest-dells; Stilly and lightly their vases rest On the quivering sleep of the water's breast, Catching the sunshine thro' leaves that throw To their scented bosoms an emerald glow; And a star from the depth of each pearly cup, A golden star unto heaven looks up, As if seeking its kindred where bright they lie, Set 'in the blue of the summer sky.
—Come away! under arching boughs we'll float, Making those urns each a fairy boat; We'll row them with reeds o'er the fountains free, And a tall flag leaf shall our streamer be, And we'll send out wild music so sweet and low, It shall seem from the bright flower's heart to flow, As if 'twere a breeze with a flute's low sigh, Or water-drops trained into melody. —Come away! for the midsummer sun grows strong, And the life of the lily may not be long.
# National Lyrics, and Songs for Music/Where is the Sea?

WHERE IS THE SEA?
SONG OF THE GREEK ISLANDER IN EXILE.
A Greek Islander, being taken to the Vale of Tempé, and called upon to admire its beauty, only replied—"The sea—where is it?"
WHERE IS THE SEA?
Where is the sea?—I languish here—  Where is my own blue sea? With all its barks in fleet career,  And flags, and breezes free.
I miss that voice of waves which first  Awoke my childhood's glee; The measured chime—the thundering burst—  Where is my own blue sea?
Oh! rich your myrtle's breath may rise,  Soft, soft your winds may be; Yet my sick heart within me dies—  Where is my own blue sea?
I hear the shepherd's mountain flute—  I hear the whispering tree;— The echoes of my soul are mute:  —Where is my own blue sea?
# National Lyrics, and Songs for Music/Willow Song

IV.
WILLOW-SONG.
Willow! in thy breezy moan, I can hear a deeper tone; Thro' thy leaves come whispering low Faint sweet sounds of long ago. Willow, sighing Willow!
Many a mournful tale of old Heart-sick love to thee hath told, Gathering from thy golden bough Leaves to cool his burning brow. Willow, sighing Willow!
Many a swan-like song to thee Hath been sung, thou gentle tree! Many a lute its last lament Down thy moonlight stream hath sent: Willow, sighing Willow!
Therefore, wave and murmur on! Sigh for sweet affections gone, And for tuneful voices fled, And for love, whose heart hath bled, Ever, Willow, Willow!
# National Lyrics, and Songs for Music/The faith of Love

THE FAITH OF LOVE.
Thou hast watched beside the bed of death,  Oh fearless human love! Thy lip received the last faint breath,  Ere the spirit fled above.
Thy prayer was heard by the parting bier,  In a low and farewell tone, Thou hast given the grave both flower and tear-  —Oh love! thy task is done.
Then turn thee from each pleasant spot  Where thou wert wont to rove, For there the friend of thy soul is not,  Nor the joy of thy youth, oh love!
Thou wilt meet but mournful memory there,  Her dreams in the grove she weaves, With echoes filling the summer air,  With sighs the trembling leaves.
Then turn thee to the world again,  From those dim haunted bowers, And shut thine ear to the wild sweet strain  That tells of vanished hours.
And wear not on thine aching heart  The image of the dead, For the tie is rent that gave thee part  In the gladness it's beauty shed.
And gaze on the pictured smile no more  That thus can life out-last, All between parted souls is o'er;—  —Love! love! forget the past!
"Voice of vain boding! away, be still!  Strive not against the faith That yet my bosom with light can fill,  Unquench'd, and undimm'd by death:
"From the pictured smile I will not turn,  Though sadly now it shine; Nor quit the shades that in whispers mourn  For the step once linked with mine:
"Nor shut mine ear to the song of old,  Though its notes the pang renew, —Such memories deep in my heart I hold,  To keep it pure and true.
"By the holy instinct of my heart,  By the hope that bears me on, I have still my own undying part  In the deep affection gone.
"By the presence that about me seems  Through night and day to dwell, Voice of vain bodings and fearful dreams!  —I have breathed no last farewell!"
# National Lyrics, and Songs for Music/Written after visiting a tomb near Woodstock

WRITTEN AFTER VISITING A TOMB,
NEAR WOODSTOCK, IN THE COUNTY OF KILKENNY.
Yes! hide beneath the mouldering heap,  The undelighting, slighted thing; There, in the cold earth, buried deep,  In silence let it wait the spring. Mrs. Tighe's Poem on the Lily.
I stood where the lip of song lay low, Where the dust had gathered on beauty' brow; Where stillness hung on the heart of love, And a marble weeper kept watch above.
I stood in the silence of lonely thought, Of deep affections that inly wrought, Troubled, and dreamy, and dim with fear— —They knew themselves exiled spirits here!
Then didst thou pass me in radiance by, Child of the sunbeam, bright butterfly! Thou that dost bear on thy fairy wings, No burden of mortal sufferings!
Thou wert flitting past that solemn tomb, Over a bright world of joy and bloom, And strangely I felt, as I saw thee shine, The all that severed thy life and mine.
Mine, with its inborn mysterious things, Of love and grief, its unfathomed springs. And quick thoughts wandering o'er earth and sky, With voices to question eternity!
Thine, in its reckless and joyous way, Like an embodied breeze at play! Child of the sunlight!—thou winged and free! One moment, one moment, I envied thee!
Thou art not lonely, tho' born to roam, Thou hast no longings that pine for home, Thou seek'st not the haunts of the bee and bird, To fly from the sickness of hope deferred:
In thy brief being, no strife of mind, No boundless passion is deeply shrined; While I—as I gazed on thy swift flight by, One hour of my soul seemed infinity!
And she, that voiceless below me slept, Flowed not her song from a heart that wept? —O love and song, tho' of heaven your powers, Dark is your fate in this world of ours!
Yet, ere I turned from that silent place, Or ceased from watching thy sunny race, Thou, even thou, on those glancing wings, Didst waft me visions of brighter things!
Thou, that dost image the freed soul's birth, And its flight away o'er the mists of earth, Oh! fitly thy path is through flowers that rise Round the dark chamber where genius lies!
# National Lyrics, and Songs for Music/Ye are not missed, Fair Flowers

III.
YE ARE NOT MISS'D, FAIR FLOWERS.
Ye are not miss'd, fair flowers, that late were spreading  The summer's glow by fount and breezy grot; There falls the dew, its fairy favours shedding,  The leaves dance on, the young birds miss you not.
Still plays the sparkle o'er the rippling water,  O lily! whence thy cup of pearl is gone; The bright wave mourns not for its loveliest daughter,  There is no sorrow in the wind's low tone.
And thou, meek hyacinth! afar is roving  The bee that oft thy trembling bells hath kiss'd; Cradled ye were, fair flowers! midst all things loving,  A joy to all—yet, yet, ye are not miss'd!
Ye, that were born to lend the sunbeam gladness,  And the winds fragrance, wandering where they list! —Oh! it were breathing words too deep in sadness,  To say—earth's human flowers not more are miss'd.
# Myrick v. Thompson

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
99 U.S. 291
Myrick v. Thompson
ERROR to the Supreme Court of Minnesota.
The facts are stated in the opinion of the court.
Mr. C. K. Davis for the plaintiffs in error.
Mr. E. C. Palmer, contra.
MR. JUSTICE CLIFFORD delivered the opinion of the court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Myles Salt Company v. Board of Commissioners of the Iberia & St. Mary Drainage District

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
239 U.S. 478
Myles Salt Company v. Board of Commissioners of the Iberia & St. Mary Drainage District
Argued: December 16, 1915. --- Decided: January 10, 1916
Mr. Edgar H. Farrar for plaintiff in error.
Mr. L. Tasker Dulany for defendants in error.
Mr. Justice McKenna delivered the opinion of the court:

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Myrtle and Myrrh

Published by Gorham Press, Boston, in 1905
Myrtle and Myrrh
AMEEN RIHANI
Myrtle and Myrrh
by
Ameen Rihani
Translator of "The Quatrains of Abu'l-Ala"
Boston: Richard G. Badger The Gorham Press 1905
Copyright 1905 by Ameen Rihani All rights reserved
Printed at The Gorham Press, Boston, U. S. A.
To my sisters SAADA AND ADELE
CONTENTS
Myrtle and Myrrh
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 1940, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 83 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
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book IX/Chapter 7

Chapter 7.—That the Platonists Maintain that the Poets Wrong the Gods by Representing Them as Distracted by Party Feeling, to Which the Demons and Not the Gods, are Subject.
But if any one says that it is not of all the demons, but only of the wicked, that the poets, not without truth, say that they violently love or hate certain men,—for it was of them Apuleius said that they were driven about by strong currents of emotion,—how
can we accept this interpretation, when Apuleius, in the very same connection, represents all the demons, and not only the wicked, as intermediate between gods and men by their aerial bodies? The fiction of the poets, according to him, consists in their making gods of demons, and giving them the names of gods, and assigning them as allies or enemies to individual men, using this poetical license, though they profess that the gods are very different in character from the demons, and far exalted above them by their celestial abode and wealth of beatitude. This, I say, is the poets’ fiction, to say that these are gods who are not gods, and that, under the names of gods, they fight among themselves about the men whom they love or hate with keen partisan feeling. Apuleius says that this is not far from the truth, since, though they are wrongfully called by the names of the gods, they are described in their own proper character as demons. To this category, he says, belongs the Minerva of Homer, “who interposed in the ranks of the Greeks to restrain Achilles.” For that this was Minerva he supposes to be poetical fiction; for he thinks that Minerva is a goddess, and he places her among the gods whom he believes to be all good and blessed in the sublime ethereal region, remote from intercourse with men. But that there was a demon favorable to the Greeks and adverse to the Trojans, as another, whom the same poet mentions under the name of Venus or Mars (gods exalted above earthly affairs in their heavenly habitations), was the Trojans’ ally and the foe of the Greeks, and that these demons fought for those they loved against those they hated,—in all this he owned that the poets stated something very like the truth. For they made these statements about beings to whom he ascribes the same violent and tempestuous passions as disturb men, and who are therefore capable of loves and hatreds not justly formed, but formed in a party spirit, as the spectators in races or hunts take fancies and prejudices. It seems to have been the great fear of this Platonist that the poetical fictions should be believed of the gods, and not of the demons who bore their names.

## Footnotes

* ↑ De Deo. Soc.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book IX/Chapter 6

Chapter 6.—Of the Passions Which, According to Apuleius, Agitate the Demons Who Are Supposed by Him to Mediate Between Gods and Men.
Deferring for the present the question about the holy angels, let us examine the opinion of the Platonists, that the demons who mediate between gods and men are agitated by passions. For if their mind, though exposed to their incursion, still remained free and superior to them, Apuleius could not have said that their hearts are tossed with passions as the sea by stormy winds. Their mind, then,—that superior part of their soul whereby they are rational beings, and which, if it actually exists in them, should rule and bridle the turbulent passions of the inferior parts of the soul,—this mind of theirs, I say, is, according to the Platonist referred to, tossed with a hurricane of passions. The mind of the demons, therefore, is subject to the emotions of fear, anger, lust, and all similar affections. What part of them, then, is free, and endued with wisdom, so that they are pleasing to the gods, and the fit guides of men into purity of life, since their very highest part, being the slave of passion and subject to vice, only makes them more intent on deceiving and seducing, in proportion to the mental force and energy of desire they possess?

## Footnotes

* ↑ De Deo Soc.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book V

Book V.
Argument—Augustin first discusses the doctrine of fate, for the sake of confuting those who are disposed to refer to fate the power and increase of the Roman empire, which could not be attributed to false gods, as has been shown in the preceding book. After that, he proves that there is no contradiction between God’s prescience and our free will. He then speaks of the manners of the ancient Romans, and shows in what sense it was due to the virtue of the Romans themselves, and in how far to the counsel of God, that he increased their dominion, though they did not worship him. Finally, he explains what is to be accounted the true happiness of the Christian emperors.

## Contents

* Preface
* 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
* Chapter 16
* Chapter 17
* Chapter 18
* Chapter 19
* Chapter 20
* Chapter 21
* Chapter 22
* Chapter 23
* Chapter 24
* Chapter 25
* Chapter 26

## Footnotes

* ↑ Written in the year 415.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book IX/Chapter 9

Chapter 9.—Whether the Intercession of the Demons Can Secure for Men the Friendship of the Celestial Gods.
How, then, can men hope for a favorable introduction to the friendship of the gods by such mediators as these, who are, like men, defective in that which is the better part of every living creature, viz., the soul, and who resemble the gods only in the body, which is the inferior part?  For a living creature or animal consists of soul and body, and of these two parts the soul is undoubtedly the better; even though vicious and weak, it is obviously better than even the soundest and strongest body, for the greater excellence of its nature is not reduced to the level of the body even by the pollution of vice, as gold, even when tarnished, is more precious than the purest silver or lead. And yet these mediators, by whose interposition things human and divine are to be harmonized, have an eternal body in common with the gods, and a vicious soul in common with men,—as if the religion by which these demons are to unite gods and men were a bodily, and not a spiritual matter. What wickedness, then, or punishment has suspended these false and deceitful mediators, as it were head downwards, so that their inferior part, their body, is linked to the gods above, and their superior part, the soul, bound to men beneath; united to the celestial gods by the part that serves, and miserable, together with the inhabitants of earth, by the part that rules? For the body is the servant, as Sallust says: “We use the soul to rule, the body to obey;” adding, “the one we have in common with the gods, the other with the brutes.” For he was here speaking of men; and they have, like the brutes, a mortal body. These demons, whom our philosophic friends have provided for us as mediators with the gods, may indeed say of the soul and body, the one we have in common with the gods, the other with men; but, as I said, they are as it were suspended and bound head downwards, having the slave, the body, in common with the gods, the master, the soul, in common with miserable men,—their inferior part exalted, their superior part depressed. And therefore, if any one supposes that, because they are not subject, like terrestrial animals, to the separation of soul and body by death, they therefore resemble the gods in their eternity, their body must not be considered a chariot of an eternal triumph, but rather the chain of an eternal punishment.

## Footnotes

* ↑ Cat. Conj.i.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book V/Chapter 13

Chapter 13.—Concerning the Love of Praise, Which, Though It is a Vice, is Reckoned a Virtue, Because by It Greater Vice is Restrained.
Wherefore, when the kingdoms of the East had been illustrious for a long time, it pleased God that there should also arise a Western empire, which, though later in time, should be more illustrious in extent and greatness. And, in order that it might overcome the grievous evils which existed among other nations, He purposely granted it to such men as, for the sake of honor, and praise, and glory, consulted well for their country, in whose glory they sought their own, and whose safety they did not hesitate to prefer to their own, suppressing the desire of wealth and many other vices for this one vice, namely, the love of praise. For he has the soundest perception who recognizes that even the love of praise is a vice; nor has this escaped the perception of the poet Horace, who says,
“You’re bloated by ambition? take advice:
Yon book will ease you if you read it thrice.”
And the same poet, in a lyric song, hath thus spoken with the desire of repressing the passion for domination:
“Rule an ambitious spirit, and thou hast
A wider kingdom than if thou shouldst join
To distant Gades Lybia, and thus
Shouldst hold in service either Carthaginian.”
Nevertheless, they who restrain baser lusts, not by the power of the Holy Spirit obtained by the faith of piety, or by the love of intelligible beauty, but by desire of human praise, or, at all events, restrain them better by the love of such praise, are not indeed yet holy, but only less base. Even Tully was not able to conceal this fact; for, in the same books which he wrote, De Republica, when speaking concerning the education of a chief of the state, who ought, he says, to be nourished on glory, goes on to say that their ancestors did many wonderful and illustrious things through desire of glory. So far, therefore, from resisting this vice, they even thought that it ought to be excited and kindled up, supposing that that would be beneficial to the republic. But not even in his books on philosophy does Tully dissimulate this poisonous opinion, for he there avows it more clearly than day. For when he is speaking of those studies which are to be pursued with a view to the true good, and not with the vainglorious desire of human praise, he introduces the following universal and general statement:
“Honor nourishes the arts, and all are stimulated to the prosecution of studies by glory; and those pursuits are always neglected which are generally discredited.”

## Footnotes

* ↑ Horace, Epist. i. l. 36, 37.
* ↑ Hor. Carm. ii. 2.
* ↑ Tusc. Quæst.i. 2.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book V/Chapter 11

Chapter 11.—Concerning the Universal Providence of God in the Laws of Which All Things are Comprehended.
Therefore God supreme and true, with His Word and Holy Spirit (which three are one), one God omnipotent, creator and maker of every soul and of every body; by whose gift all are happy who are happy through verity and not through vanity; who made man a rational animal consisting of soul and body, who, when he sinned, neither permitted him to go unpunished, nor left him without mercy; who has given to the good and to the evil, being in common with stones, vegetable life in common with trees, sensuous life in common with brutes, intellectual life in common with angels alone; from whom is every mode, every species, every order; from whom are measure, number, weight; from whom is everything which has an existence in nature, of whatever kind it be, and of whatever value; from whom are the seeds of forms and the forms of seeds, and the motion of seeds and of forms; who gave also to flesh its origin, beauty, health, reproductive fecundity, disposition of members, and the salutary concord of its parts; who also to the irrational soul has given memory, sense, appetite, but to the rational soul, in addition to these, has given intelligence and will; who has not left, not to speak of heaven and earth, angels and men, but not even the entrails of the smallest and most contemptible animal, or the feather of a bird, or the little flower of a plant, or the leaf of a tree, without an harmony, and, as it were, a mutual peace among all its parts;—that God can never be believed to have left the kingdoms of men, their dominations and servitudes, outside of the laws of His providence.