OpenLLM-France/wikimedia huggingface dataset:
# O Canada (1908)

Weir wrote these English lyrics for the song Ô Canada in honour of the 300th anniversary of the founding of Quebec City. This is the first published edition of Weir's lyrics.
To All Lovers of Their Country
O Canada!
A NATIONAL SONG FOR CANADIANS
Written by His Honour Mr. Recorder Weir, D.C.L.
The Melody by C. Lavalée
HARMONIZED AND ARRANGED FOR SOLO QUARTET OR CHORUS BY
G.A. GRANT-SCHAEFER
THE DELMAR MUSIC CO., THE CANADIAN MUSIC PUBLISHERS MONTREAL
O Canada!
THE RECORDER'S CHAMBERS MONTREAL, NOVEMBER 10. 1908.
O CANADA! ("That True North."—Tennyson)
| Written by His Hon. R. Stanley, Weir D. C. L. Recorder of Montreal. | Melody by C. LAVALÉE. Harmonized by G. A. Grant-Schaefer. |
​SOLO, MIXED VOICES or UNISON CHORUS.
1.O Canada! Our home, our native land, ​True patriot love thou dost in us command. We see thee rising fair, dear land, The True North strong and free; And stand on guard, O Canada, We stand on guard for thee.
​CHORUS. ad lib.
O Canada! O Canada! O Canada! We stand on guard for thee. O Canada! We stand on guard for thee.
​2.O Canada! Where Pines and Maples grow, ​Great prairies spread and lordly rivers flow. Thou art the land, O Canada, From East to Western sea, The land of hope for all who toil, The land of liberty.
​O Canada! O Canada! O Canada! We stand on guard for thee. O Canada! We stand on guard for thee.
​3.O Canada! Beneath thy shining skies ​May stalwart sons and gentle maidens rise; And so abide, O Canada, From East to Western sea, Where e'er thy pines and prairies are, The True North strong and free.
​O Canada! O Canada! O Canada! We stand on guard for thee. O Canada! We stand on guard for thee.
U. S. Copyright MCMVIII by the Delmar Music Co. Entered according to Act of Parliament of Canada in the year MCMVIII by The Delmar Music Co. at the Dept. of Agriculture.
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
# O Canada (McCulloch)

This was the winning entry of a contest run by Collier Magazine to create an English version of O Canada.
O Canada! in praise of thee we sing; From echoing hills our anthems proudly ring. With fertile plains and mountains grand With lakes and rivers clear, Eternal beauty, thos dost stand Throughout the changing year. Lord God of Hosts! We now implore Bless our dear land this day and evermore, Bless our dear land this day and evermore.
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 1952, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 71 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
# Now westlin winds

Now Westlin Winds.
To which are added.
THE RIGS O' BARLEY.
Burns's fareweel to Ayr.
The Green Purse.
THE BEDS OF ROSES
The Lasses of Dublin.
EDINBURGH.
PRINTED FOR THE BOOKSELLERS
1820.
* Now westlin winds
* The rigs o' barley
* Burns's farewel to Ayr
* The green purse
* The beds of roses
* The lasses of Dublin
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
# Now is the Cherry in Blossom

NOW is the cherry in blossom, Love,
Love of my heart, with the apple to follow;
Over the village at nightfall now
Merrily veers and darts the swallow.
At nightfall now in the dark marsh grass
Awakes the chorus that sings old sorrow;
The evening star is dim for the dew,
And the apple and lilac will bloom to-morrow.
The honeysuckle is red on the rock;
The willow floats over the brook like a feather;
In every shadow some love lies hid—
And you and I in the world together.
# Now the Day Is Over

* related portals: Hymns.
* sister projects: Wikidata item.
First published in The Church Times, February 16, 1867. The music is sometimes given as "Mer­ri­al", by Joseph Barnby, 1868; and sometimes as "Lyndhurst", by Si­las J. Vail, 1818-1884.
* "Now the Day Is Over" in The Army and Navy Hymnal, 1920
* "Now the Day Is Over" in The Lutheran Hymnal, 1941
# Now doth the sun ascend the sky

Also known as Morning Hymn, this translation of the 6th-century Latin hymn Jam lucis orto sidere was first published in Caswall's Lyra Catholica, 1849.
* "Morning Hymn" in Catholic Hymns (1st ed.), 1853.
* "Morning Hymn" in Catholic Hymns (2nd ed.), 1860.
# Now that You Too Must Shortly Go

Now that you too must shortly go the way
Which in these bloodshot years uncounted men
Have gone in vanishing armies day by day,
And in their numbers will not come again:
I must not strain the moments of our meeting
Striving for each look, each accent, not to miss,
Or question of our parting and our greeting,
Is this the last of all? is this—or this?
Last sight of all it may be with these eyes,
Last touch, last hearing, since eyes, hands, and ears,
Even serving love, are our mortalities,
And cling to what they own in mortal fears:— But oh, let end what will, I hold you fast
By immortal love, which has no first or last.
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 1965, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 58 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
# Now the Day Is Over (The Lutheran Hymnal)

Lyrics by Sabine Baring-Gould, first published in The Church Times, February 16, 1867. The music is sometimes given as "Mer­ri­al", by Joseph Barnby, 1868; and sometimes as "Lyndhurst", by Si­las J. Vail, 1818-1884. This hymn was #654 from The Lutheran Hymnal, where the music was given as Baring-Gould's own "Eudoxia", 1865. This source says that the text is from Proverbs 3:24.
Now the day is over, Night is drawing nigh, Shadows of the evening Steal across the sky.
Now the darkness gathers, Stars begin to peep, Birds, and beasts and flowers Soon will be asleep.
Jesus, give the weary Calm and sweet repose; With Thy tenderest blessing May mine eyelids close.
Grant to little children Visions bright of Thee; Guard the sailors tossing On the deep, blue sea.
Comfort those who suffer, Watching late in pain; Those who plan some evil From their sin restrain.
Through the long night watches May Thine angels spread Their white wings above me, Watching round my bed.
When the morning wakens, Then may I arise Pure, and fresh, and sinless In Thy holy eyes.
Glory to the Father, Glory to the Son, And to Thee, blest Spirit, While all ages run.
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
# Nicene and Post-Nicene Fathers: Series II/Volume IX/John of Damascus/An Exact Exposition of the Orthodox Faith/Book IV/Chapter 2

Chapter II.—Concerning the sitting at the right hand of the Father.
We hold, moreover, that Christ sits in the body at the right hand of God the Father, but we do not hold that the right hand of the Father is actual place. For how could He that is uncircumscribed have a right hand limited by place? Right hands and left hands belong to what is circumscribed. But we understand the right hand of the Father to be the glory and honour of the Godhead in which the Son of God, who existed as God before the ages, and is of like essence to the Father, and in the end became flesh, has a seat in the body, His flesh sharing in the glory. For He along with His flesh is adored with one adoration by all creation.

## Footnotes

* ↑ Athan. Jun., p. 45, ad Ant.; Basil, De Spiritu Sancto, ch. 6.
# Nicene and Post-Nicene Fathers: Series II/Volume IX/John of Damascus/An Exact Exposition of the Orthodox Faith/Book IV/Chapter 12

Chapter XII.—Concerning Worship towards the East.
It is not without reason or by chance that we worship towards the East. But seeing that we are composed of a visible and an invisible nature, that is to say, of a nature partly of spirit and partly of sense, we render also a twofold worship to the Creator; just as we sing both with our spirit and our bodily lips, and are baptized with both water and Spirit, and are united with the Lord in a twofold manner, being sharers in the mysteries and in the grace of the Spirit.
Since, therefore, God is spiritual light, and Christ is called in the Scriptures Sun of Righteousness and Dayspring, the East is the direction that must be assigned to His worship. For everything good must be assigned to Him from Whom every good thing arises. Indeed the divine David also says, Sing unto God, ye kingdoms of the earth: O sing praises unto the Lord: to Him that rideth upon the Heavens of heavens towards the East. Moreover the Scripture also says, And God planted a garden eastward in Eden; and there He put the man whom He had formed: and when he had transgressed His command He expelled him and made him to dwell over against the delights of Paradise, which clearly is the West. So, then, we worship God seeking and striving after our old fatherland. Moreover the tent of Moses had its veil and mercy seat towards the East. Also the tribe of Judah as the most precious pitched their camp on the East. Also in the celebrated temple of Solomon the Gate of the Lord was placed eastward. Moreover Christ, when He hung on the Cross, had His face turned towards the West, and so we worship, striving after Him. And when He was received again into Heaven He was borne towards the East, and thus His apostles worship Him, and thus He will come again in the way in which they beheld Him going towards Heaven; as the Lord Himself said, As the lightning cometh out of the East and shinetheven unto the West, so also shall the coming of the Son of Man be.
So, then, in expectation of His coming we worship towards the East. But this tradition of the apostles is unwritten. For much that has been handed down to us by tradition is unwritten.

## Footnotes

* ↑ Basil, De Spir. Sanct., c. 27; Alcuin, De Trin. ii. 5; Wal. Strabo, De reb. eccles, c. 4; Hon. August., Gemma Animæ. c. 950.
* ↑ 1 St. John i. 5.
* ↑ Mal. iv. 2.
* ↑ Zach. iii. 8, vi. 12; St. Luke i. 78.
* ↑ Ps. lxviii. 32, 33.
* ↑ Gen. ii. 8.
* ↑ Text, ὃν παραβάντα ἐξώρισεν, ἀπέναντί τε τοῦ Παραδείσου τῆς τρυφης κατῴκισεν . Variants, ὃν παραβάντα, τῆς τρυφῆς ἐξώρισεν, and ὃν παραβάντα, τοῦ παραδείσου τῆς τρυφῆς ἐξώρισεν, ἀπέναντί τε τοῦ παραδείσου κατῴκισεν.
* ↑ Levit. xvi. 14.
* ↑ Ibid. 2.
* ↑ Num. ii. 3.
* ↑ Acts i. 11.
* ↑ Text, φαίνεται. Variant, φθάνει. The old translation gives occupat.
* ↑ St. Matt. xxiv. 27.
* ↑ Basil, De Spiritu Sancto, ch. 27.
# Nicene and Post-Nicene Fathers: Series II/Volume VII/S. Cyril/Preface

Preface.
The present translation of the Catechetical Lectures of S. Cyril of Jerusalem is based on a careful revision of the English translation published in the “Library of the Fathers of the Holy Catholic Church,” with a most interesting Preface by John Henry Newman, dated from Oxford, The Feast of St. Matthew, 1838.
In his Preface Mr. Newman stated with respect to the translation “that for almost the whole of it the Editors were indebted to Mr. Church, Fellow of Oriel College.” Mr. Church was at that time a very young man, having taken his First Class in Michaelmas Term, 1836; and this his first published work gave abundant promise of that peculiar felicity of expression, which made him in maturer life one of the most perfect masters of the English tongue. Having received full liberty to make such use of his translation as I might deem most desirable for the purpose of the present Edition, I have been obliged to exercise my own judgment both in preserving much of Dean Church’s work unaltered, and in revising it wherever the meaning of the original appeared to be less perfectly expressed.
In this constant study and use of Dean Church’s earliest work I have had always before my mind a grateful and inspiring remembrance of one whose friendship it was my great privilege to enjoy during the few last saddened years of his saintly and noble life.
In the notes of the Edition one of my chief objects has been to illustrate S. Cyril’s teaching by comparing it with the works of earlier Fathers to whom he may have been indebted, and with the writings of his contemporaries.
In the chapters of the Introduction which touch on S. Cyril’s doctrines of Baptism, Chrism, and the Holy Eucharist, I have not attempted either to criticise or to defend his teaching, but simply to give as faithful a representation as I could of his actual meaning. The Eastern Church had long before S. Cyril’s day, and still has its own peculiar Sacramental doctrines, which, notwithstanding the efforts of rival theologians, can never be reduced to exact conformity with the tenets of our own or other Western Churches.
The Indices have been revised, and large additions made to the lists of Greek words,
E.H.G.
Oxford,
26 May, 1893.
# Ohio v. Akron Center for Reproductive Health/Concurrence Scalia

* Court Documents
* Case Syllabus
* Opinion of the Court
* Concurring Opinions Scalia Stevens
* Dissenting Opinion Blackmun
Justice SCALIA, concurring.
I join the opinion of the Court, because I agree that the Ohio statute neither deprives minors of procedural due process nor contradicts our holdings regarding the constitutional right to abortion. I continue to believe, however, as I said in my separate concurrence last Term in Webster v. Reproductive Health Services, 492 U.S. 490, 109 S.Ct. 3040, 106 L.Ed.2d 410 (1989), that the Constitution contains no right to abortion. It is not to be found in the longstanding traditions of our society, nor can it be logically deduced from the text of the Constitution-not, that is, without volunteering a judicial answer to the nonjusticiable question of when human life begins. Leaving this matter to the political process is not only legally correct, it is pragmatically so. That alone-and not lawyerly dissection of federaljudicial precedents-can produce compromises satisfying a sufficient mass of the electorate that this deeply felt issue will cease distorting the remainder of our democratic process. The Court should end its disruptive intrusion into this field as soon as possible.

## 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
# Ohio ex rel. Eaton v. Price (364 U.S. 263)

* related portals: Supreme Court of the United States.
* sister projects: Wikipedia article, Wikidata item.
United States Supreme Court
364 U.S. 263
Ohio ex rel. Eaton v. Price
Argued: April 19, 1960. --- Decided: June 27, 1960
Messrs. Greene Chandler Furman and Elbert E. Blakely, Washington, D.C., and Mr. Frank W. Vanderhoof, Washington, D.C., Mr. Asher Bogin, Dayton, Ohio, and Mr. Stanley Robinson, Jr., Columbus, Ohio, of counsel, for appellant.
Mr. Charles S. Rhyne, Washington, D.C., and Mr. Joseph P. Duffy, Dayton, Ohio, for appellee.
PER CURIAM.

## 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
# Ohio ex rel. Popovici v. Agler

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
280 U.S. 379
Ohio ex rel. Popovici v. Agler
Argued: Jan. 7-8, 1930. --- Decided: Jan 20, 1930
Messrs. Atlee Pomerene and Malcolm Y. Yost, both of Cleveland, Ohio, for petitioner.
[Argument of Counsel from pages 380-381 intentionally omitted]
Mr. Harry Nusbaum, of Canton, Ohio, for respondents.
Mr. Justice HOLMES 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
# Ohio ex rel. Seney v. Swift & Company

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
260 U.S. 146
Ohio ex rel. Seney v. Swift & Company
Argued: Oct. 16, 1922. --- Decided: Nov 13, 1922
Messrs. Allen J. Seney and Charles S. Northup, both of Toledo, Ohio, for appellant.
Mr. Harold W. Fraser, of Toledo, Ohio, for appellees.
Mr. Justice McREYNOLDS 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
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference VII/Chapter 30

Chapter XXX.
The answer to the question raised.
Serenus: If we had this knowledge, or rather faith, of which I treated above; viz., to believe that all things were brought about by God, and ordered for the good of our souls, we should not only never despise them, but rather pray without ceasing for them as our own members, and sympathize with them with all our hearts and the fullest affection (for “when one member suffers, all the members suffer with it”), as we know that we cannot possibly be perfected without them inasmuch as they are members of us, just as we read that our predecessors could not attain the fulness of promise without us, as the Apostle speaks of them as follows: “And these all being approved by the testimony of faith, received not the promise, God providing some better thing for us that they should not be perfected without us.” But we never remember that holy communion was forbidden them; nay rather if it were possible, they thought that it ought to be given to them daily; nor indeed according to the words of the gospel which you incongruously apply in this sense “Give not that which is holy to dogs,” ought we to believe that holy communion becomes food for the demon, and not a purification and safeguard of body and soul; for when it is received by a man it, so to speak, burns out and puts to flight the spirit which has its seat in his members or is trying to lurk in them. For in this way we have lately seen Abbot Andronicus and many others cured. For the enemy will more and more abuse the man who is possessed, if he sees him cut off from the heavenly medicine, and will tempt him more often and more fearfully, as he sees him removed the further from this spiritual remedy.

## Footnotes

* ↑ 1 Cor. xii. 26.
* ↑ Heb. xi. 39, 40.
* ↑ S. Matt. vii. 6.
* ↑ The question whether the Holy Communion should ever be given to those possessed is discussed by S. Thomas Aquinas, in the Summa III. Q. lxxx. Art. 9, and answered in the affirmative, the authorities quoted in its favour being this passage from Cassian, and the third Canon of the 1st Council of Orange (a.d. 441).
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference VII/Chapter 28

Chapter XXVIII.
How we ought not to despise those who are delivered up to unclean spirits.
From which it plainly results that we ought not to hate or despise those whom we see to be delivered up to various temptations or to those spirits of evil, because we ought firmly to hold these two points: first, that none of them can be tempted at all by them without God’s permission, and secondly that all things which are brought upon us by God, whether they seem to us at the present time to be sad or joyful, are inflicted for our advantage as by a most kind father and most compassionate physician, and that therefore men are, as it were, given into the charge of schoolmasters, and humbled in order that when they depart out of this world they may be removed in a state of greater purity to the other life, or have a lighter punishment inflicted on them, as they have been, as the Apostle says, delivered over at the present time “to Satan for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus.”

## Footnotes

* ↑ 1 Cor. v. 5.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference VII/Chapter 3

Chapter III.
Our answer on the fickle character of our thoughts.
The time spent here, and the dwelling in solitude, and meditation, through which you think that we ought to have attained perfection of the inner man, has only done this for us; viz., teach us that which we are unable to be, without making us what we are trying to be. Nor do we feel that by this knowledge we have acquired any fixed steadfastness of the purity which we long for, or any strength and firmness; but only an increase of confusion and shame: for though our meditation in all our discipline aims at this in our daily studies, and endeavours from trembling beginnings to reach a sure and unwavering skill, and to begin to know something of what originally it knew but vaguely or was altogether ignorant of, and by advancing by sure steps (so to speak) towards the condition of that discipline, to habituate itself perfectly to it without any difficulty, I find on the contrary that while I am struggling in this desire for purity, I have only got far enough to know what I cannot be. And hence I feel that nothing but trouble results to me from all this contrition of heart, so that matter for tears is never wanting, and yet I do not cease to be what I ought not to be. And so what is the good of having learnt what is best, if it cannot be attained even when known? for when we have been feeling that the aim of our heart was directed towards what we purposed, insensibly the mind returns to its previous wandering thoughts and slips back with a more violent rush, and is taken up with daily distractions and incessantly drawn away by numberless things that take it captive, so that we almost despair of the improvement which we long for, and all these observances seem useless. Since the mind which every moment wanders off vaguely, when it is brought back to the fear of God or spiritual contemplation, before it is established in it, darts off and strays; and when we have been roused and have discovered that it has wandered from the purpose set before it, and want to recall it to the meditation from which it has strayed, and to bind it fast with the firmest purpose of heart, as if with chains, while we are making the attempt it slips away from the inmost recesses of the heart swifter than a snake. Wherefore we being inflamed by daily exercises of this kind, and yet not seeing that we gain from them any strength and stability in heart are overcome and in despair driven to this opinion; viz., to believe that it is from no fault of our own but from a fault of our nature that these wanderings of mind are found in mankind.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference VII/Chapter 27

Chapter XXVII.
On the temptation of Abbot Moses.
But the second person whom we mentioned as living in this desert, although he was also a remarkable and striking man, yet, in order to punish a single word, to which in a dispute with Abbot Macarius, he had given utterance somewhat too sharply, as he was anticipated in some opinion, he was instantly delivered to so dreadful a demon that he filled his mouth with filth which he supplied, and the Lord showed by the quickness of his cure, and the author of his healing, that He had brought this scourge upon him to purify him, that there might not remain in him any stain from his momentary error: for as soon as Abbot Macarius committed himself to prayer, quicker than a word the evil spirit fled away from him and departed.

## Footnotes

* ↑ On Macarius see the note on the Institutes V. xli.
* ↑ Humanas egestiones.