OpenLLM-France/wikimedia huggingface dataset:
# Modern Poets and Poetry of Spain/The Christian Lady and the Moor

THE CHRISTIAN LADY AND THE MOOR.
Hastening to Granada's gates, Came o'er the Vega's land, Some forty Gomel horsemen, And the Captain of the band.
He, entering in the city, Check'd his white steed's career; And to a lady on his arm, Borne weeping many a tear,
Said, "Cease your tears, fair Christian, That grief afflicting me, I have a second Eden, Sultana, here for thee.
"A palace in Granada, With gardens and with flowers, And a gilded fountain playing More than a hundred showers.
"And in the Henil's valley I have a fortress gray, To be among a thousand queen Beneath thy beauty's sway.
"For over all yon winding shore Extends my wide domain, Nor Cordova's, nor Seville's lands, A park like mine contain.
"There towers the lofty palm-tree, The pomegranate 's glowing there, And the leafy fig-tree, spreading O'er hill and valley fair.
"There grows the hardy walnut, The yellow nopal tall, And mulberry darkly shading Beneath the castle wall;
"And elms I have in my arcades That to the skies aspire, And singing birds in cages Of silk, and silver wire.
"And thou shalt my Sultana be, My halls alone to cheer; My harem without other fair, Without sweet songs my ear.
"And velvets I will give thee, And eastern rich perfumes, From Greece I 'll bring thee choicest veils, And shawls from Cashmere's looms:
"And I will give thee feathers white, To deck thy beauteous brow, Whiter than ev'n the ocean foam Our eastern waters know.
"And pearls to twine amid thy hair, Cool baths when heat 's above, And gold and jewels for thy neck, And for thy lips be—love!"
"O! what avail those riches all," Replied the Christian fair, "If from my father and my friends, My ladies, me you tear?
"Restore me, O! restore me, Moor, To my father's land, my own; To me more dear are Leon's towers Than thy Granada's throne."
Smoothing his beard, awhile the Moor In silence heard her speak; Then said as one who deeply thinks, With a tear upon his cheek,
"If better seem thy castles there Than here our gardens shine, And thy flowers are more beautiful, Because in Leon thine;
"And thou hast given thy youthful love One of thy warriors there, Houri of Eden! weep no more, But to thy knights repair!"
Then giving her his chosen steed, And half his lordly train, The Moorish chieftain turn'd him back In silence home again.
# Modern Poets and Poetry of Spain/The Lamb and his Two Advisers

THE LAMB AND HIS TWO ADVISERS.
A farm there was, with a poultry-yard, Where roved an old bantam about; And laid at his ease, a pig was barr'd In a sty close by without.
A lamb moreover was raised up there; We know it does so befall: Together in farms these animals fare, And in good company all.
"Well, with your leave," said the pig one day To the lamb, "what a happy life! And healthful too, to be sleeping away, One's time without cares or strife!
"I say there is nothing, as I am a pig, Like sleeping, stretch'd out at ease; Let the world go round with its whirligig, And cares just as it may please."
The other the contrary chanced to tell The same little lamb, to take heed; "Look, innocent! here, to live right well, Sleep very little indeed. ​"Summer or winter, early to rise With the stars the practice seek;
For sleeping the senses stupefies, And leaves you languid and weak."
Confused, the poor lamb the counsels compares, And cannot perceive in his mind,
That contrary each advising declares, But how he himself is inclined.
And thus we find authors the practice make, To hold, as infallibly true,
The rules they fancy themselves to take, And in their own writings pursue.
# Modern Poets and Poetry of Spain/The Captive

THE CAPTIVE.
I go, fair Nazarene, tomorrow To queenly Cordova again; Then thou, my song of love and sorrow To hear, no longer mayst complain, Sung to the compass of my chain.
When home the Christians shall return, In triumph o'er the Moorish foe, My cruel destiny wouldst thou learn? The history of my loves to know, The blood upon their hands shall show.
Better it were at once to close, In this dark tower a captive here, The life I suffer now of woes, Than that today thou sett'st me clear; Alas! thou sell'st it very dear.
Adieu! tomorrow o'er, thy slave May never vex thy soul again, But vain is all the hope it gave: Still must I bear the captive's chain, Thine eyes my prison still remain.
Fair Christian! baleful is my star; What values it this life to me, If I must bear it from thee far? Nor in Granada's bowers may be, Nor, my fair Cordova, with thee?
Today's bright sun to me will seem A lamp unseasonably by: Daughter of Spain, thy beauties gleam Alone my sun and moon on high, The dawn and brightness of my sky.
Since then I lose thy light today, Without that light I cannot live! To Cordova I take my way; But in the doom my fortunes give, Alas! 't is death that I receive.
A paradise and houri fair Has Mahomet promised we shall prove: Aye, thou wilt be an angel there, And in that blissful realm above We meet again, and there to love.
# Modern Poets and Poetry of Spain/The Season of the Northers

THE SEASON OF THE NORTHERS.
The wearying summer's burning heat Is now assuaged; for from the North The winds from frost come shaken forth, 'Midst clouds o'er Cuba rushing fleet, And free us from the fever's wrath.
Deep roars the sea, with breast swell'd high, And beats the beach with lashing waves; Zephyr his wings in freshness laves, And o'er the sun and shining sky, Veil-like, transparent vapours fly.
Hail, happy days! by you o'erthrown
We see the altar, which 'mong flowers
May reared to Death: attendant lowers,
With palid face, vile Fever lone,
And with sad brilliancy it shone.
Both saw the sons, with anxious brow,
Of milder realms approaching nigh,
Beneath this all-consuming sky:
With their pale sceptres touched, they bow,
And in the fatal grave are now.
But their reign o'er, on outspread wing,
To purify the poison' d air,
The north winds cold and moisture bear;
Across our fields they sounding spring,
And rest from August's rigours bring.
O'er Europe's gloomy climates wide,
Now from the North fierce sweeps the blast;
Verdure and life from earth are past:
With snow man sees it whelm'd betide,
And in closed dwellings must abide.
There all is death and grief! but here,
All life and joy! see, Phoebus smile
More sooth through lucid clouds, the while
Our woods and plains new lustres cheer,
And double sprinp; inspires the year. ​O, happy land! his tenderest care
Thee, favoured! the Creator yields,
And kindest smile: ne'er from thy fields
Again may fate me fiercely tear!
O, let my last sun light me there!
How sweet it is to hear the rain,
My love! so softly falling thus
On the low roof that shelters us!
And the winds whistling o'er the plain
And bellowings of the distant main.
Fill high my cup with golden wine;
Let cares and griefs be driven away;
That proved by thee, my thirst to stay,
Will, my adored! more precious shine,
So touch'd by those sweet lips of thine.
By thee on easy seat reclined,
My lyre how happy will I string;
My love and country's praise to sing;
My blissful lot, thy face and mind,
And love ineffable and kind!
# Modern Poets and Poetry of Spain/The Bear, the Monkey and the Hog

FABLES.
THE BEAR, THE MONKEY AND THE HOG.
A Bear, with whom a Piedmontese A wandering living made, A dance he had not learn'd with ease, On his two feet essay'd:
​And, as he highly of it thought, He to the Monkey cried, "How's that?" who, being better taught, "'Tis very bad," replied.
"I do believe," rejoin'd the Bear, "You little favour show: For have I not a graceful air, And step with ease to go?"
A Hog, that was beside them set, Cried, "Bravo! good!" said he; "A better dancer never yet I saw, and ne'er shall see."
On this the Bear, as if he turn'd His thoughts within his mind, With modest gesture seeming learn'd A lesson thence to find.
"When blamed the Monkey, it was cause Enough for doubting sad; But when I have the hog's applause, It must be very bad!"
As treasured gift, let authors raise This moral from my verse: 'Tis bad, when wise ones do not praise; But when fools do, 'tis worse.
# Modern Poets and Poetry of Spain/The Flint and the Steel

THE FLINT AND THE STEEL.
Cruelly bent, it chanced the Flint Ill-treated the Steel one day;
And wounding, gave it many a dint, To draw its sparks away.
When laid aside, this angry cried To that, "What would your value be
Without my help?" the Flint replied, "As much as yours, sir, but for me." ​This lesson I write, my friends to incite; Their talents, however great, That they must study with them unite, To duly cultivate.
The Flint gives light with the help of the Steel, And study alone will talent reveal; For neither suffice if found apart, Whatever the talent or the art.
# Modern Poets and Poetry of Spain/The Ass and the Flute

THE ASS AND THE FLUTE.
This little fable heard, It good or ill may be; But it has just occurr'd, Thus accidentally.
Passing my abode, Some fields adjoining me, A big Ass on his road Came accidentally;
And laid upon the spot, A Flute he chanced to see, Some shepherd had forgot, There accidentally.
The animal in front, To scan it nigh came he, And snuffing loud as wont, Blew accidentally.
The air it chanced around The pipe went passing free, And thus the Flute a sound Gave accidentally.
"O! then," exclaim'd the Ass, "I know to play it fine; And who for bad shall class The music asinine?"
Without the rules of art, Ev'n asses, we agree, May once succeed in part, Thus accidentally.
# Nicene and Post-Nicene Fathers: Series I/Volume I/Letters of St. Augustin/Letters of St. Augustin/Chapter 73

Letter LXXIV.
(a.d. 404.)
To My Lord Præsidius, Most Blessed, My Brother and Partner in the Priestly Office, Truly Esteemed, Augustin Sends Greeting in the Lord.
1. I write to remind you of the request which I made to you as a sincere friend when you were here, that you would not refuse to send a letter of mine to our holy brother and fellow-presbyter Jerome; in order, moreover, to let your Charity know in what terms you ought to write to him on my behalf. I have sent a copy of my letter to him, and of his to me, by reading which your pious wisdom may easily see both the moderation of tone which I have been careful to preserve, and the vehemence on his part by which I have been not unreasonably filled with fear. If, however, I have written anything which I ought not to have written, or have expressed myself in an unbecoming way, let it not be to him, but to myself, in brotherly love, that you send your opinion of what I have done, in order that, if I am convinced of my fault by your rebuke, I may ask his forgiveness.
# Nicene and Post-Nicene Fathers: Series I/Volume I/Letters of St. Augustin/Letters of St. Augustin/Chapter 76

Letter LXXVII.
(a.d. 404.)
To Felix and Hilarinus, My Lords most Beloved, and Brethren Worthy of All Honour, Augustin Sends Greeting in the Lord.
1. I do not wonder to see the minds of believers disturbed by Satan, whom resist, continuing in the hope which rests on the promises of God, who cannot lie, who has not only condescended to promise in eternity rewards to us who believe and hope in Him, and who persevere in love unto the end, but has also foretold that in time offences by which our faith must be tried and proved shall not be wanting; for He said, “Because iniquity shall abound, the love of many shall wax cold;” but He added immediately, “and he that shall endure to the end, the same shall be saved.” Why, therefore, should it seem strange that men bring calumnies against the servants of God, and being unable to turn them aside from an upright life, endeavour to blacken their reputation, seeing that they do not cease uttering blasphemies daily against God, the Lord of these servants, if they are displeased by anything in which the execution of His righteous and secret counsel is contrary to their desire? Wherefore I appeal to your wisdom, my lords most beloved, and brethren worthy of all honour, and exhort you to exercise your minds in the way which best becomes Christians, setting over against the empty calumnies and groundless suspicions of men the written word of God, which has foretold that these things should come, and has warned us to meet them with fortitude.
2. Let me therefore say in a few words to your Charity, that the presbyter Boniface has not been discovered by me to be guilty of any crime, and that I have never believed, and do not yet believe, any charge brought against him. How, then, could I order his name to be deleted from the roll of presbyters, when filled with alarm by that word of our Lord in the gospel: “With what judgment ye judge ye shall be judged”? For, seeing that the dispute which has arisen between him and Spes has by their consent been submitted to divine arbitration in a way which, if you desire it, can be made known to you, who am I, that I should presume to anticipate the divine award by deleting or passing over his name? As a bishop, I ought not rashly to suspect him; and as being only a man, I cannot decide infallibly concerning things which are hidden from me. Even in secular matters, when an appeal has been made to a higher authority, all procedure is sisted while the case awaits the decision from which there is no appeal; because if anything were changed while the matter is depending on his arbitration, this would be an insult to the higher tribunal. And how great the distance between even the highest human authority and the divine!
May the mercy of the Lord our God never forsake you, my lords most beloved, and brethren worthy of all honour.

## Footnotes

* ↑ Matt. xxiv. 12, 13.
* ↑ Matt. vii. 2.
* ↑ He refers to their visiting the tomb of Felix of Nola, in the hope that by some miracle there the innocent and the guilty would be distinguished. See Letter LXXVIII. sec. 3, p. 346.
# Nicene and Post-Nicene Fathers: Series I/Volume I/Letters of St. Augustin/Letters of St. Augustin/Chapter 79

Letter LXXX.
(a.d. 404.)
A letter to Paulinus, asking him to explain more fully how we may know what is the will of God and rule of our duty in the ordinary course of providence. This letter may be omitted as merely propounding a question, and containing nothing specially noticeable.
# Nicene and Post-Nicene Fathers: Series I/Volume I/Letters of St. Augustin/Letters of St. Augustin/Chapter 78

Letter LXXIX.
(a.d. 404.)
A short and stern challenge to some Manichæan teacher who had succeeded Fortunatus (supposed to be Felix).
Your attempts at evasion are to no purpose: your real character is patent even a long way off. My brethren have reported to me their conversation with you. You say that you do not fear death; it is well: but you ought to fear that death which you are bringing upon yourself by your blasphemous assertions concerning God. As to your understanding that the visible death which all men know is a separation between soul and body, this is a truth which demands no great grasp of intellect. But as to the statement which you annex to this, that death is a separation between good and evil, do you not see that, if the soul be good and the body be evil, he who joined them together, is not good? But you affirm that the good God has joined them together; from which it follows that He is either evil, or swayed by fear of one who is evil. Yet you boast of your having no fear of man, when at the same time you conceive God to be such that, through fear of Darkness, He would join together good and evil. Be not uplifted, as your writing shows you to be, by supposing that I magnify you, by my resolving to check the out-flowing of your poison, lest its insidious and pestilential power should do harm: for the apostle does not magnify those whom he calls “dogs,” saying to the Philippians, “Beware of dogs;” nor does he magnify those of whom he says that their word doth eat as a canker. Therefore, in the name of Christ, I demand of you to answer, if you are able, the question which baffled your predecessor Fortunatus. For he went from the scene of our discussion declaring that he would not return, unless, after conferring with his party, he found something by which he could answer the arguments used by our brethren. And if you are not prepared to do this, begone from this place, and do not pervert the right ways of the Lord, ensnaring and infecting with your poison the minds of the weak, lest, by the Lord’s right hand helping me, you be put to confusion in a way which you did not expect.

## Footnotes

* ↑ Commiscuit.
* ↑ Phil. iii. 2.
* ↑ 2 Tim. ii. 17.
* ↑ In his Retractations i. 16, Augustin mentions his having defeated Fortunatus in discussion before he was made bishop of Hippo.
# Nicene and Post-Nicene Fathers: Series I/Volume I/Letters of St. Augustin/Letters of St. Augustin/Chapter 8

Letter VIII.
(a.d. 389.)
To Augustin Nebridius Sends Greeting.
1. As I am in haste to come to the subject of my letter, I dispense with any preface or introduction. When at any time it pleases higher (by which I mean heavenly) powers to reveal anything to us by dreams in our sleep, how is this done, my dear Augustin, or what is the method which they use? What, I say, is their method, i.e. by what art or magic, by what agency or enchantments, do they accomplish this? Do they by their thoughts influence our minds, so that we also have the same images presented in our thoughts? Do they bring before us, and exhibit as actually done in their own body or in their own imagination, the things which we dream? But if they actually do these things in their own body, it follows that, in order to our seeing what they thus do, we must be endowed with other bodily eyes beholding what passes within while we sleep. If, however, they are not assisted by their bodies in producing the effects in question, but frame such things in their own imaginative faculty, and thus impress our imaginations, thereby giving visible form to what we dream; why is it, I ask, that I cannot compel your imagination to reproduce those dreams which I have myself first formed by my imagination? I have undoubtedly the faculty of imagination, and it is capable of presenting to my own mind the picture of whatever I please; and yet I do not thereby cause any dream in you, although I see that even our bodies have the power of originating dreams in us. For by means of the bond of sympathy uniting it to the soul, the body compels us in strange ways to repeat or reproduce by imagination anything which it has once experienced. Thus often in sleep, if we are thirsty, we dream that we drink; and if we are hungry, we seem to ourselves to be eating; and many other instances there are in which, by some mode of exchange, so to speak, things are transferred through the imagination from the body to the soul.
Be not surprised at the want of elegance and subtlety with which these questions are here stated to you; consider the obscurity in which the subject is involved, and the inexperience of the writer; be it yours to do your utmost to supply his deficiencies.
# Nagle v. Loi Hoa Same

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
275 U.S. 475
Nagle v. Loi Hoa Same
Argued: and Submitted Dec. 5, 1927. --- Decided: Jan 3, 1928
The Attorney General and Mr. Wm. D. Mitchell, Sol. Gen., of Washington, D. C., for petitioner.
Mr. George W. Hott, of Washington, D. C., for respondent.
Mr. Justice STONE 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
# Nagananda (Boyd 1872)/Notes

Layout 2
ADDITIONAL NOTES.
Page 1, line 9.
The words which I render "Buddha, the conqueror," are Buddho iinah.
"Le Dom de Djina est un des synonymes de celui de Buddha, ou plutôt c'est un des nombreuses épithètes que l'on donne à un Buddha. Il signifie vainqueur dans un sens moral et religieux. On sait qu'il est commun aux Buddhistes et aux Djainas."—Burnouf
Page 20, line 18.
I have translated chandana-latá as "sandal-creeper," as the St Petersburg Dictionary only explains latá by "Schlinggewachs," "Ranke;" but the sandal-tree is not properly a creeper. Santalum album is described by Roxburgh as having a stem only a few feet high; it then divides into numerous branches, which spread and rise in every direction, forming nearly a spherical head. Latá, therefore, seems to be used here to express the spreading branches of any tree which can be formed into a bower.
The Santalum album is found in the mountainous parts of Malabar. Dr Buchanan (Journey II. 536) says that it does not grow on the coast, but is found on the eastern side of the western Gháts. The Santalum (or sirium) myrtifolium appears to be a different tree. Roxburgh describes it as a "native of the Circar mountains, where it is but of a small size, and the wood of little or no value."
PRINTED BY BALLANTYNE AND COMPANY EDINBURGH AND LONDON
# Nagelberg v. United States

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
377 U.S. 266
Nagelberg v. United States
Argued: May 25, 1964. ---
Irwin Klein, for petitioner.
Solicitor General Cox, Assistant Attorney General Miller, Beatrice Rosenberg and Robert G. Maysack, for the United States.
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
# Nagelberg v. United States/Opinion of the Court

* Court Documents
* Case Syllabus
* Opinion of the Court
United States Supreme Court
377 U.S. 266
Nagelberg v. United States
Argued: May 25, 1964. ---
On April 11, 1962, petitioner pleaded not guilty to federal narcotics charges; thereafter, on July 18, 1962, he was permitted to withdraw this plea and plead guilty; in November 1962, when the case came on for sentencing, he moved to withdraw his guilty plea because of facts and circumstances which had changed since the time of the plea, including petitioner's extensive cooperation with the Government. The Government acquiesced in this motion, but the district judge denied it, holding that he had no power to permit withdrawal of the plea on such grounds. The court sentenced petitioner to the minimum statutory term of imprisonment and the Court of Appeals affirmed the conviction, 2 Cir., 323 F.2d 936.
The Government now says that it consented to petitioner's motion to withdraw his plea because it 'planned to dismiss the pending indictment against petitioner and substitute lesser charges.' The Government admits that this purpose was not expressly stated and that 'it may be that the court was misled.' In these circumstances, we believe that the court has discretion to permit withdrawal of the plea. See Kercheval v. United States, 274 U.S. 220, 224, 47 S.Ct. 582, 583, 71 L.Ed. 1009 (1927). Accordingly, we grant the petition for certiorari, vacate the judgment of the Court of Appeals and remand the case to the District Court for further proceedings in conformity with this opinion.

## 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