OpenLLM-France/wikimedia huggingface dataset:
# The Cloud of Unknowing/Chapter 20

​sithen in deeds of mercy to their even-christian, as charity asketh. And this He said unto Martha, for He would let her wit that her business was good and profitable to the health of her soul. But for this, that she should not think that it were the best work of all that man might do, therefore He added and said: "But one thing is necessary."
And what is that one thing? Surely that God be loved and praised by Himself, above all other business bodily or ghostly that man may do. And for this, that Martha should not think that she might both love God and praise Him above all other business bodily or ghostly, and also thereto to be busy about the necessaries of this life: therefore to deliver her of doubt that she might not both serve God in bodily business and ghostly together perfectly—imperfectly she may, but not perfectly—He added and said, that Mary had chosen the best part; the which should never be taken from ​her. For why, that perfect stirring of love that beginneth here is even in number with that that shall last without end in the bliss of heaven, for all it is but one. ​HERE BEGINNETH THE ONE AND TWENTIETH CHAPTER
The true exposition of this gospel word, "Mary hath chosen the best part."
WHAT meaneth this; Mary hath chosen the best? Wheresoever the best is set or named, it asketh before it these two things—a good, and a better; so that it be the best, and the third in number. But which be these three good things, of the which Mary chose the best? Three lives be they not, for Holy Church maketh remembrance but of two, active life and contemplative life; the which two lives be privily understood in the story of this gospel by these two sisters Martha and Mary—by Martha active, by Mary contemplative. Without one of these two lives may no man be safe, and ​where no more be but two, may no man choose the best.
But although there be but two lives, nevertheless yet in these two lives be three parts, each one better than other. The which three, each one by itself, be specially set in their places before in this writing. For as it is said before, the first part standeth in good and honest bodily works of mercy and of charity; and this is the first degree of active life, as it is said before. The second part of these two lives lieth in good ghostly meditations of a man's own wretchedness, the Passion of Christ, and of the joys of heaven. The first part is good, and this part is the better; for this is the second degree of active life and the first of contemplative life. In this part is contemplative life and active life coupled together in ghostly kinship, and made sisters at the ensample of Martha and Mary. Thus high may an active come to contemplation; and no higher, but if it be full seldom and
# The Courier-News/1955/Mrs. M. Van Nostrand

Mabel Cain (1875-1955) obituary in The Courier-News on May 26, 1955.
Mrs. M. Van Nostrand. Bridgewater Township; May 26, 1955. Mrs. Mabel Van Nostrand, 79, of Adamsville Road, died yesterday, May 25, 1955 in Somerset Hospital, Somerville, New Jersey. She was the widow of Isaac E. Van Nostrand, who died in 1937. Born in Bound Brook, she had been a lifelong resident of this vicinity. She was a member of the Finderne Garden Club and the Finderne Reformed Church, and was a life member of the Ladies' Aid Society of the church. She is survived by a daughter, Miss Elaine Van Nostrand of Westfield, Massachusetts; a son, Leslie E. Van Nostrand; a sister, Miss Marie Cain, and a brother, Charles Cain, all of Adamsville Road. Funeral services will be held at 2 p.m. Saturday in the Sutphen Funeral Home, Somerville. The Reverend Frederick M. Leonard, pastor of the Finderne Reformed Church, and the Reverend David R. Evans, pastor of the First Reformed Church of Somerville, will officiate. Interment will be in the New Cemetery, Somerville. Friends may call at the funeral home from 7 p.m. to 9 p.m. today.
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Works could have had their copyright renewed between January 1st of the 27th year after publication or registration and December 31st of the 28th year. As this work's copyright was not renewed, it entered the public domain on January 1st of the 29th year.
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# The Courtship of Ferb

THE COURTSHIP OF FERB
THE COURTSHIP OF FERB
An Old Irish Romance transcribed in
the Twelfth Century into the
Book of Leinster
Translated into English Prose and Verse by
A. H. LEAHY
Late Fellow of Pembroke College, Cambridge
With Preface, Notes, and Literal Translations
Illustrations by
CAROLINE WATTS
Published by David Nutt, at the Sign of
the Phœnix, London: 1902
Printed by Ballantyne, Hanson & Co.
At the Ballantyne Press
TO
MY CRITIC.
B. M. L.
​Since the foregoing pages and the translation which follows were in type, a short version of this romance, with the title of the Wedding of Maine Morgor, has appeared in Lady Gregory's Cuchulain of Muirthemne, which seems to have been based, with a few alterations, on the translation by Professor Windisch. The statement on p. vii that this is the first English translation must therefore be qualified; but no change has been made in the text in consequence of the appearance of Lady Gregory's version; and the following pages must be regarded as an independent rendering of Windisch's text.
July 1902.
CONTENTS
| | PAGE |
| EDITOR'S INTRODUCTION | 2 |
| THE COURTSHIP OF FERB | 5 |
| THE STORY OF THE COURTSHIP OF FERB | 58 |
| NOTES | 64 |
| LITERAL TRANSLATION OF THE POEMS IN | |
| THE COURTSHIP OF FERB | 72 |
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# The Courtship of Ferb/Editor's Introduction

EDITOR'S INTRODUCTION
AT the time which is commonly known as the Heroic Age in Ireland, which tradition places in the first century of our era, the ruler of the kingdom of Connaught was the celebrated Queen Maev. In the tale of "The Courtship of Ferb" we hear that the son of Maev and her husband Alill, was a youth called Māni, usually known by the name of Māni More or Māni the tall, who surpassed in beauty and skill all the young men in Connaught of his time. At the opening of the tale, it was told how Māni desired to wed Ferb, the fair daughter of Gerg, who was the chief of Glenn Geirg, and dwelt at Rath Ini within the domains of the neighbouring kingdom of Ulster, whose king at that time was Conor, the son of Nessa. A magnificently equipped party was prepared by Maev and Alill to accompany their son to the wedding; it consisted of a hundred and fifty young warriors of Connaught, divided into three troops of fifty each. The ​appearance of these three troops was described in the tale, but in the manuscript account which we have of "The Courtship of Ferb," the first few pages are missing, so that the story commences abruptly in the middle of the account of the equipment of the second of the troops. As only a small part of the account of this second troop remains, and no part of the description of the first troop, the present translation commences with the account of the third; which we can see, from the fragment which we have of the first part of the story, was far the most magnificent of the three. The following translation, which differs very slightly from the German rendering of the Irish text made by Professor Windisch, describes the departure of the wedding party from Croghan, the capital of Connaught, and the events which followed after its arrival at Rath Ini.
# The Courtship of Ferb/List of Proper Names

LIST OF PROPER NAMES WITH
APPROXIMATE PRONUNCIATION
PEOPLE OF CONNAUGHT
Maev, more correctly Medb (Mayv), Queen Regnant of Connaught. :
| Alill, more correctly Ailill (Al-ill), her husband. ||
| Mani More the tall (Mah-nee More), son of Maev and Alill, sometimes called Mani Morgor. ||
| Finnabair (Fin-na-bar), sister of Mani. ||
| Fiannamail (Fee-an-ool), son of Fergus Forderg (For-dayrg), | Foster brothers |
| Donnell Derg the Red, more correctly Domnall, son of Duban (Doo-ban), | to Mani |
| Briccriu (Brik-roo), a scurrilous person, the Thersites of Irish story. ||
| Ollgaeth (Oil-gay), a Druid. ||
PEOPLE OF GLENN GEIRG
Gerg (Gurg), chief or king of Glenn Geirg (Gayrg). :
| Nuagel (Noo-ă-gel), wife of Gerg. ||
| Ferb, daughter of Gerg, betrothed to Mani. ​ ||
| Conn the victorious, | sons of Gerg. |
| Cobhtach of the fair skin (Cóv-ta), | |
| Findchoem (Finn-hó-em), friend and companion to Ferb. ||
| Airidech (Ar-ri-dech), servant of Gerg. ||
PEOPLE OF ULSTER
Conor, more correctly Conchobar, son of Nessa, king of Ulster. :
| Mugain Etanchaitrech (Moó-gen Ait-en-hai-rech), daughter of Eocho Fedlech (Yeo-ho Fay-lla); Conor's queen. ||
| Niall the fair-headed (Neell), | sons of Conor. |
| Feradach the long-handed (Fér-da), | |
| Cuchulainn (Cu-hoo-lin), prime hero of Ulster, a boy at the time of the tale. ||
| Brod (Brōd), charioteer to Conor. ||
| Cathba (Cah-ba), chief druid of Ulster. ||
| Imrinn, a druid, son of Cathba. ||
| Ferchertne (Fayr-hayr-ne), son of Dergerdne (Dayr-gayr-ne), a bard. ||
FOMORIANS
​Facen (Fah-ken), son of Dublongsech (Doob-lon-say).
Fabric of the venomous tooth.
Forais the fratricide (For-às).
UNKNOWN WARRIORS
(in verses 32-34 of poem marked XII)
Fergus
Murethach (Mur-da).
Falbe (Fal-be).
Fland (Flann).
Domnall (Donnell).
Cobhtach (Cóv-ta).
Cond (Conn).
Corpre (Cór-pre).
Dubhtach (Dúv-ta).
Ross.
Oengus (Angus).
SUPERNATURAL
The Badb (Bahb), goddess of war.
# The Courtship, Marriage, and Pic Nic Dinner of Cock Robin and Jenny Wren

THE
COURSHIP, MARRIAGE,
AND
PIC NIC DINNER
OF
COCK ROBIN
AND
JENNY WREN.
YORK: Printed by J. Kendrew, Colliergate, York.
It was on a merry time, When Jenny Wren was young, So neatly as she danced, And so sweetly as she sung.
Cock Robin said, dear Jenny, If you will be mine, You shall dine on cherry-pie, And drink nice currant wine.
Says Jenny, I love cherry-pie, And likewise currant wine, So tho' I blush behind my fan, To-morrow I'll be thine.
The Cock then blew his horn, To let the neighbours know, This was Robin's wedding-day, And they might see the show.
The Rook was the parson, The Lark was the clerk, He bid them make haste, And get done before dark.
Then Robin and Jenny, With the Goldfinch and Linnet, Got all of them dressed, And set off in a minute..
The Bullfinch and Nightingale, Blackbird and Thrush, With the Sparrow and Tom Tit, Came from each bush..
O then says Parson Rook,, Who gives this maid away, I do, says the Goldfinch, And her fortune I will pay.
Now happy be the bridegroom, And happy be the bride; And may not man, nor bird, nor beast, This happy pair deride.
The marriage being over, They sat down to dine, They eat cherry pie, And drank currant wine.
The Raven brought chesnuts, The owl brought some wheat, The pigeons brought tares, There was plenty to eat.
Then each took a bumper, And drank to the pair, Cock Robin the bridegroom, And Jenny the fair.
Then in came the cuckoo And made a great rout, And caught hold of Jenny, And pulled her about.
The Sparrow took up, His arrow and bow, I believe he was frighten'd, I'm sure I don't know.
For the Cuckoo he miss'd And Cock Robin he kill'd; And all the birds mourn'd, That his blood was so spill'd.
THE END.
J. KENDREW, Printer, York.
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 Complete Works of Swami Vivekananda/Volume 8/Notes Of Class Talks And Lectures/Way To Salvation

Wendte Hall of the First Unitarian Church was crowded last evening with a large audience to hear the "Way to Salvation" from the standpoint of the Hindu priest, Swami Vivekananda. This was the last lecture of a series of three which the Swami has delivered. He said in part:
One man says God is in heaven, another that God is in nature and everywhere present. But when the great crisis comes, we find the goal is the same. We all work on different plans, but the end is not different.
The two great watchwords of every great religion are renunciation and self - sacrifice. We all want the truth, and we know that it must come, whether we want it or not. In a way we are all striving for that good. And what prevents our reaching it? It is ourselves. Your ancestors used to call it the devil; but it is our own false self.
We live in slavery, and we would die if we were out of it. We are like the man who lived in total darkness for ninety years and when taken out into the warm sunshine of nature, prayed to be taken back to his dungeon. You would not leave this old life to go into a newer and greater freedom which opens out.
The great difficulty is to go to the heart of things. These little degraded delusions of Jack So - and - so's, who thinks he has an infinite soul, however small he is with his different religions. In one country, all as a matter of religion, a man has many wives; in another one woman has many husbands. So some men have two gods, some one God, and some no God at all.
But salvation is in work and love. You learn something thoroughly; in time you may not be able to call that thing to memory. Yet it has sunk into your inner consciousness and is a part of you. So as you work, whether it be good or bad, you shape your future course of life. If you do good work with the idea of work -- work for work's sake -- you will go to heaven of your idea and dream of heaven.
The history of the world is not of its great men, of its demi - gods, but it is the little islands of the sea, which build themselves to great continents from fragments of the sea drift. Then the history of the world is in the little acts of sacrifice performed in every household. Man accepts religion because he does not wish to stand on his own judgment. He takes it as the best way of getting out of a bad place.
The salvation of man lies in the great love with which he loves his God. Your wife says, "O John, I could not live without you." Some men when they lose their money have to be sent to the asylum. Do you feel that way about your God? When you can give up money, friends, fathers and mothers, brothers and sisters, all that is in the world and only pray to God that He grant you something of His love, then you have found salvation.
# The Complete Works of Swami Vivekananda/Volume 8/Notes Of Class Talks And Lectures/Women Of The East

Swami Vivekananda, at a special meeting, discussed the present and future of the women of the East. He said, "The best thermometer to the progress of a nation is its treatment of its women. In ancient Greece there was absolutely no difference in the state of man and woman. The idea of perfect equality existed. No Hindu can be a priest until he is married, the idea being that a single man is only half a man, and imperfect. The idea of perfect womanhood is perfect independence. The central idea of the life of a modern Hindu lady is her chastity. The wife is the centre of a circle, the fixity of which depends upon her chastity. It was the extreme of this idea which caused Hindu widows to be burnt. The Hindu women are very spiritual and very religious, perhaps more so than any other women in the world. If we can preserve these beautiful characteristics and at the same time develop the intellects of our women, the Hindu woman of the future will be the ideal woman of the world."

### References

* ↑ As many women as could crowd into Hall 7 yesterday afternoon flocked thither to hear something as to the lives of their sisters of the Orient. Mrs. Potter Palmer and Mrs. Charles Henrotin sat upon the platform, surrounded by turbanned representatives of the women of the East. It may interest the reader to know that the published addresses of Swami Vivekananda at the Parliament of Religions in Chicago are not exhaustive and many addresses, specially those delivered at the Scientific Section of the Parliament were not all reported. The Scientific Sessions were conducted simultaneously with the open session at the Hall of Columbus. Swami Vivekananda spoke on the following subjects at the Scientific Section: 1. Orthodox Hinduism and the Vedanta Philosophy. -- Friday, September 22, 1893, at 10:30 a.m. 2. The Modern Religions of India. -- Friday, September 22, 1893 afternoon session. 3. On the subject of the foregoing addresses. -- Saturday, September 23, 1893. 4. The Essence of the Hindu Religion. -- Monday, September 25, 1893. The Chicago Daily Inter - ocean of September 23, 1893 published the following note on the first lecture. "In the Scientific Section yesterday morning Swami Vivekananda spoke on 'Orthodox Hinduism'. Hall III was crowded to overflowing and hundreds of questions were asked by auditors and answered by the great Sannyasin with wonderful skill and lucidity. At the close of the session he was thronged with eager questioners who begged him to give a semi - public lecture somewhere on the subject of his religion. He said that he already had the project under consideration."
# The Complete Works of Swami Vivekananda/Volume 8/Writings: Prose And Poems/A Hymn To Shri Ramakrishna

1. He who was Shri Rama, whose stream of love flowed with resistless might even to the Chandala (the outcaste); Oh, who ever was engaged in doing good to the world though superhuman by nature, whose renown there is none to equal in the three worlds, Sita's beloved, whose body of Knowledge Supreme was covered by devotion sweet in the form of Sita.
2. He who quelled the noise, terrible like that at the time of destruction, arising from the battle (of Kurukshetra), who destroyed the terrible yet natural night of ignorance (of Arjuna) and who roared out the Gita sweet and appeasing; That renowned soul is born now as Shri Ramakrishna.
3. Hail, O Lord of Men! Victory unto You! I surrender myself to my Guru, the physician for the malady of Samsara (relative existence) who is, as it were, a wave rising in the ocean of Shakti (Power), who has shown various sports of Love Divine, and who is the weapon to destroy the demon of doubt.
Hail, O Lord of Men! Victory unto You!
4. Hail, O Lord of Men! Victory unto you! I surrender myself to my Guru the Man - god, the physician for the malady of this Samsara (relative existence), whose mind ever dwelt on the non - dualistic Truth, whose personality was covered by the cloth of Supreme Devotion, who was ever active (for the good of humanity) and whose actions were all superhuman.
Hail, O Lord of Men! Victory unto You!
# The Complete Works of Swami Vivekananda/Volume 8/Notes Of Class Talks And Lectures/Unity

The different sectarian systems of India all radiate from one central idea of unity or dualism.
They are all under Vedanta, all interpreted by it. Their final essence is the teaching of unity. This, which we see as many, is God. We perceive matter, the world, manifold sensation. Yet there is but one existence.
These various names mark only differences of degree in the expression of that One. The worm of today is the God of tomorrow. These distinctions which we do love are all parts of one infinite fact, and only differ in the degree of expression. That one infinite fact is the attainment of freedom.
However mistaken we may be as to the method, all our struggle is really for freedom. We seek neither misery nor happiness, but freedom. This one aim is the secret of the insatiable thirst of man. Man's thirst, says the Hindu, man's thirst, says the Buddhist, is a burning, unquenchable thirst for more and more. You Americans are always looking for more pleasure, more enjoyment. You cannot be satisfied, true; but at bottom what you seek is freedom.
This vastness of his desire is really the sign of man's own infinitude. It is because he is infinite, that he can only be satisfied when his desire is infinite and its fulfilment infinite.
What then can satisfy man? Not gold. Not enjoyment. Not beauty. One Infinite alone can satisfy him, and that Infinite is Himself. When he realises this, then alone comes freedom. "This flute, with the sense - organs as its keyholes,
With all its sensations, perceptions, and song,
Is singing only one thing. It longs to go back to the wood whence it was cut!" "Deliver thou thyself by thyself!
Ah, do not let thyself sink!
For thou art thyself thy greatest friend.
And thou thyself thy greatest enemy."
Who can help the Infinite? Even the hand that comes to you through the darkness will have to be your own.
Fear and desire are the two causes of all this, and who creates them? We ourselves. Our lives are but a passing from dream to dream. Man the infinite dreamer, dreaming finite dreams!
Oh, the blessedness of it, that nothing external can be eternal! They little know what they mean, whose hearts quake when they hear that nothing in this relative world can be eternal.
I am the infinite blue sky. Over me pass these clouds of various colours, remain a moment, and vanish. I am the same eternal blue. I am the witness, the same eternal witness of all. I see, therefore nature exists. I do not see, therefore she does not. Not one of us could see or speak if this infinite unity were broken for a moment.
# The Complete Works of Swami Vivekananda/Volume 8/Writings: Prose And Poems
## Writings: Prose And Poems

* The Struggle For Expansion
* The Birth Of Religion
* Four Paths Of Yoga
* Cyclic Rest And Change
* A Preface To The Imitation Of Christ
* An Interesting Correspondence
* Thou Blessed Dream
* Light
* The Living God
* To An Early VIolet
* To My Own Soul
* The Dance Of Shiva
* Shiva In Ecstasy
* To Shri Krishna
* A Hymn To Shri Ramakrishna
* A Hymn To Shri Ramakrishna
* No One To Blame
# The Collected poems of Rupert Brooke/On the Death of Smet-Smet

​ ON THE DEATH OF SMET-SMET, THE HIPPOPOTAMUS-GODDESS
SONG OF A TRIBE OF THE ANCIENT EGYPTIANS
(The Priests within the Temple)
She was wrinkled and huge and hideous? She was our Mother. She was lustful and lewd?—but a God; we had none other. In the day She was hidden and dumb, but at nightfall moaned in the shade; We shuddered and gave Her Her will in the darkness; we were afraid.
{The People without)
She sent us pain, And we bowed before Her; She smiled again And bade us adore Her. She solaced our woe And soothed our sighing; And what shall we do Now God is dying?
(The Priests within)
She was hungry and ate our children;—how should we stay Her? ​She took our young men and our maidens;—ours to obey Her. We were loathèd and mocked and reviled of all nations; that was our pride. She fed us, protected us, loved us, and killed us; now She has died.
(The People without)
She was so strong; But death is stronger. She ruled us long; But Time is longer. She solaced our woe And soothed our sighing; And what shall we do Now God is dying?
# The Collected poems of Rupert Brooke/Seaside

​ SEASIDE
Swiftly out from the friendly lilt of the band, The crowd's good laughter, the loved eyes of men, I am drawn nightward; I must turn again Where, down beyond the low untrodden strand, There curves and glimmers outward to the unknown The old unquiet ocean. All the shade Is rife with magic and movement. I stray alone Here on the edge of silence, half afraid,
Waiting a sign. In the deep heart of me The sullen waters swell towards the moon, And all my tides set seaward. From inland Leaps a gay fragment of some mocking tune, That tinkles and laughs and fades along the sand, And dies between the seawall and the sea.